 Go ahead please. Kung you're there? Am I audible? Yes, you are, I can hear you. Pasir, you want to take a break? Yes, go ahead, yeah. Okay, sorry. Yes, Pasir, I'll take a break. Dear Heavenly Father, we thank you for this morning. Thank you for the class. I pray that you would help of us God to be attentive and to pay attention to what has been taught God. Give Pasir a difficult wisdom and knowledge God as she teaches us God. Thank you for this day. And Jesus, remember Amen. Amen. Thank you so much Kung. All right, we will get into our lesson. We will cover all of John chapter 12 but we'll probably be able to cover only half of John chapter 13. So that's the goal for today. So let's start off right away by looking into John chapter 12. We could maybe begin with the first three verses which serve like an introduction for this next main section of John. Because from now on, it's all going to be about the crucifixion. Everything that takes place will point towards Jesus' crucifixion. So if we could begin by reading out verses one, two, and three. Could someone read out please? John 12 verses one, two, three. Don't tell me no one has the Bible open. John chapter 12, go ahead. John 12, then six days before the Passover, Jesus came to Bethany where Lazarus who had died, sorry, where Lazarus who had been dead, whom he had risen from the dead. There they had made him a supper and Martha served but Lazarus is one of those who sat at the table with him. Then Mary took a pound of very costly oil, a spike in art, anointed the feet of Jesus and wiped his feet with her hair. And the house was built with the fragrance of the oil. All right, so here we have Jesus being honored at a meal. And when we look at the Mark and Matthew gospels, we learn that this particular meal is being taken care of by Simon the leper. So it's basically at his home that they are having this event and Mary, Martha and Lazarus are also present at the lunch and Jesus is being honored. It was a general custom in those days to invite teachers to come and teach and whichever home he is staying at, they would throw a meal for everyone who will be attending and the teacher who is visiting will sit down and teach the crowd. That's basically how it was done. But I think over here in this particular case, he's being invited not just to teach but also because of the incident which has just taken place a little earlier and everyone is amazed at a person being raised to life after being inside the grave for so long. And so here Jesus is being honored for that occasion. And so we see a large crowd gathering here. I mean, I'm assuming that a lot of people would have come because of this miracle that has taken place. Now it says over here that Lazarus was among those reclining at the table. So the term reclining is used over here because back in those times, most of the meals would be eaten on the floor. They would just sit on the floor on carpets rather than having chairs and tables. They would in fact sit on carpets and there would be a low table in front of them on which the food would be placed. So generally I suppose they would sit sideways so that they can lean on the, they could put one elbow on the table, kind of lean against it. And so you would basically have the feet pointing away from the table out into the open at the back. So they would generally place an elbow on the table and then eat. So that's basically how they would have eaten in those days. So which makes it easy for anyone who wants to do any feet washing, a ritual, they would be able to do that because the guests would be facing towards the table. They would be resting their elbow on the table and their feet would be kind of away from the table. So that's the position in which these guests are all seated at the table. And Mary comes over there and it says that she breaks open a very expensive perfume and she wipes his feet. Now it was customary when important guests would come to the house, not only would they make arrangements for that person's feet to be washed, they would also anoint the head with a small dab of oil or perfume or something as a sign of respect and honor. And so over here, you have Mary doing that. She is washing his feet and she is anointing him with perfume. Only thing what she is doing is very lavish in the sense the perfume that she is now breaking open would have been the wages of a person who has worked an entire year to earn. So it's not something inexpensive. What she is doing is rather overboard, is what we would say. So it would have cost, a person would have had to work an entire year to be able to afford to purchase something like that. So obviously this is one of their financial investments of Lazarus and his family. They probably would have invested in it and kept it with them in the hope that someday when there are hard times or something, they can sell it in the market and get money. So that's the reason people even buy gold today. Not because they want to wear all the gold which they have bought, but they mainly buy gold as an investment because they can store it easily. And in a time of need, you can always sell off the gold and use that money for different purposes. So here is something that they have invested in as a family and kept with them for a long time. And now most generously, they are expending it upon Jesus to honor him. So it's a very great, it's the ultimate honor which Mary and her family could give to Jesus and they are doing it most willingly. And a lot of confusion is there regarding this passage because we have another similar passage being mentioned by Luke, which would be Luke chapter seven versus 36 to 50. And because the lady in that other story is a prostitute, now there's a lot of confusion and people wonder whether this Mary, Lazarus sister, Mary of Bethany, whether she also was a prostitute, but then we kind of need to see that these are two different events. Okay, so what Lazarus sister Mary does for Jesus, that's mentioned in Matthew, Mark and John. On the other hand, the story that we see in Luke talks about a different person who honors in a similar manner, but the occasion is completely different because this is taking place very clearly in Bethany, you know, where Lazarus and his sisters live. So in Bethany, in Judea is where this event is taking place. On the other hand, the Luke event, which is in Luke chapter seven, that takes place in Galilee and they are two completely different places. Also, we observe that over here when Mary does this act of honor for Jesus, Judas Iscariot is very offended that the money's getting wasted. He feels that if the money's being wasted on Jesus and so he protests, but then in the other story that we see in Luke, it is someone named Simon the Pharisee. He's the one who protests. He thinks in his mind, Jesus is not aware of who is touching him and is allowing a prostitute to be at his feet. And so over, you see two different forms of protest being mentioned in these two stories. Also, another important thing that we observe is that the other incident, the Luke incident takes place somewhere around the beginning of Jesus' ministry, but over here, this incident where Mary is honoring Jesus, that's clearly happening at the end of Jesus' ministry because he says, without realizing it, she has prepared me for my death and burial is what Jesus says. So this is taking place at the end of Jesus' ministry. And yeah, I think so those would be the main differences that we can make regarding these two passages. So very clearly, they are two different stories. Luke is talking about a prostitute who was probably forgiven by the Lord and out of her repentance and gratitude, she performs an act of honor, but that is a different incident. And over here, we have Mary of Bethany doing something similar for the Lord. And over here, Jesus says, this is being done for me in preparation for my burial. So we'll just come and come to Judas' response. We will look at that a little. So if maybe we could have one person read out versus four, five and six priests. One of his disciples, Judas' chariot Simon's son who would betray him said, why was this pregnant oil not sold for 300 dinari and given to the poor? This he said, not that he cared for the poor, but because he was a thief and had the money box and he used to take what was put in it. Yes, so we see two kinds of people here. On the other hand, on the one hand, you have Mary and her family, so full of gratitude and wanting to give their very best, the most expensive thing that they had in their home. They come and they place it before him. So they are so grateful to the Lord. On the other hand, you have a person who has been literally living with Jesus for three years. He had been interacting with him, has experienced his love, his forgiveness, his patience, has experienced all of that. And in his heart, there is nothing. So there's such a contrast between Mary's love and devotion and the attitude of Judas. So we also observe that nobody protests or says anything when Judas talks about how the money should have been given to the poor. Jesus says the poor will always be with you, but this is something that she has done for my burial. So nobody stands up and says, oh no, you're at a hypocrite. You don't really care for the poor because they all assume that Judas is a good and godly man. He's been with the disciples for all of these three years. And so they assume that just like all the other disciples who love the Lord and who are looking towards the future kingdom and all of that, they assume that Judas also is something like that. And so when he makes his protest and says, oh my, all this could have been given to the poor and the poor people who have nothing with them. So they probably think in their minds that he's being genuine in his concern towards the poor. No one really realizes what his true nature is. And one point which the scholars make, I mean, probably is a valid point. They say that generally the worker of treasurer is given to someone that you trust completely. We generally don't hand over our financial management to someone who cannot really be trusted, right? So probably Judas was considered as someone very trustworthy, someone with a high level of integrity. And this is what this man actually is like on the inside. So this is something that we need to be careful about. Even in our personal lives, in our ministry, just because a person acts very good on the outside, it need not be that they are good on the inside, which is where the gift of discernment comes in. So when, I mean, if you are a leader in your church and you're going to be appointing people into positions of responsibility, of course we would want people who have a good testimony, people who are involved in good and godly acts and actions, but at the same time, just like they did in the early church before appointing anyone, it's good to gather in prayer and wait upon the Lord because then the Lord maybe can help us discern whether those people who are doing good actions on the outside are also good and faithful on the inside. It's something that the Lord would know and he would reveal that to us if we spend time in prayer before appointing people to their positions. However, over here in this case, we see that later in the next chapter, it's very clearly told over there that Jesus was aware that Judas was crooked on the inside and knowing that, in spite of knowing that, Jesus chooses to appoint him, we'll get to that later in the next chapter. So moving on from there, we could maybe look at verses 12 to 15, if someone could read out verses 12 to 15, please. The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took pants of palm trees and went out to meet him and cried out, Hosanna, blessed is he who comes in the name of the Lord, the King of Israel. Then Jesus, when he had found the young donkey, sat on it as it is written, fear not, daughter of Zion, behold, your king is coming, sitting on a donkey's coat. Yes. So during the Passover, they would always sing the Psalms 113 to 118 and the wording that is being used over here, that's part of Psalm 118, 25 to 26, where you have the wording Hoshiana, okay? So 113 to 118, those Psalms were called the Halel and they were sung at every single Passover feast. The last chapter, 118, in the verses 25 to 26, these are the words that we have, if maybe someone could actually turn to that, Psalm 118 verses 25 to 26. Save now, I pray, oh Lord, oh Lord, I pray, send now prosperity. Blessed is you who comes in the name of the Lord. We have blessed you from the house of the Lord. All right, so here it does not just say Hoshiana, it says Lord, save us. In some versions it says Lord, save now because that word Hoshiana literally means, Hoshia is to save and now is, you know, now. So save now is this literal meaning of that. So later on this word, Hoshiana turned into a word of praise but literally translating, we would say that it means save now. So later that turned into a word of praise because it's like as if the people are saying, even as we are crying out, save now, we know that you are indeed going to save. So it kind of turned into a declaration that we will be saved, you know? So, but otherwise it actually originally, the wording means save now, okay? So the people are specifying this last portion of this Halel which was always sung because they are now very, very sure that this person who can raise people from the dead, he definitely must be the Messiah whom they have been waiting for and he is going to come and save their land, you know, save their nation from foreign rule. So they are rather happy about it and so they are crying out, you know, save now, you know, redeem us now from these, from these foreign rulers. And so they are looking towards political salvation. On the other hand, it says over here, Jesus found a young donkey and sat on it as it is written, you know, do not be afraid, daughter Zion, see your king is coming, seated on a donkey's colt. So over here, if we look at this in Zechariah chapter nine, verses nine to 10, we see that something else is being expressed regarding Jesus, you know, regarding the king who is coming seated on a donkey. So maybe we could actually look at Zechariah nine, nine to 10, and then we'll kind of, you know, figure out what exactly is going on over here. Zechariah nine, nine to 10, if we could have someone read out please. Rejoice greatly for daughter of Zion, shout for daughter of Jerusalem, behold thy king comes unto thee, he is just and having salvation, lonely and riding upon an ass, and upon a colt the fall of an ass, and I will cut off the chariot from Ephraim and the horse from Jerusalem, and the battle shall be cut off, and he shall speak peace unto the nation, and his dominion shall be from sea, even to sea, and from the river, even to the ends of the earth. Okay, so over here, if we look in Zechariah chapter nine, the entire context is about how there has been a lot of warfare and strife and the nation has gone through difficult times, but it's talking about a day which will come, when the king, when he comes, he will not come on a war horse. In fact, it says in Zechariah nine verse 10, all the war horses and the chariots will be removed from Zechariah Jerusalem because they will no longer be needed, they will no longer be any warfare of any kind, because it says in verse 10, he will proclaim peace to the nations. Okay, so that is being symbolized over here. Jesus is coming not to wage war at all, rather he is coming to proclaim peace. So of course in Zechariah nine, it is talking about the end times, you know, when indeed there would be peace restored and there would no longer be any war. But over here, Jesus is not coming to wage war with humans and he's coming over here to wage war with the evil forces which have bound people in sin and leading to death and all of that. So here he is not coming in war against people and so he specifically chooses, it says in verse 14 of our John 12, it says Jesus found the young donkey and sat on it. So he deliberately chooses this particular mode of transport because he's making, he's trying to convey something. And you know, when we look in verse 16, it says that the disciples did not quite understand this at that time, then later on, they understand the significance of what has been done. So the people are crying out and saying save now when they are getting ready for a war, they want a war. On the other hand, Jesus is not coming to wage any kind of war. He is looking ahead to a day when there will no longer be any kind of warfare. When in fact, all war horses would be removed from Jerusalem because there's no need for them any longer. So Jesus comes on a donkey's colt because he wants to proclaim peace. Over here in this particular case, peace at a physical level in the future in the end times and peace right now at a spiritual level with the Lord because God will no longer be angry against people, no longer judge them, but he will be willing to enter into a peaceful covenant with them through Jesus. So Jesus comes over here on a colt to bring out these two aspects of peace. So what the crowd is waiting for, what the crowd is looking for is not something that Jesus has in mind at all at this particular time. So moving on to verses maybe 20, 21 and okay, maybe we could have verses 20 to 23. If someone could read out please, 20 to 23. Went up to worship at the feast where some Greeks, so this came to Philip who was from Bethesda and Galilee and asked him, sir, we wish to see Jesus. Philip went and told Andrew. Andrew and Philip went and told Jesus and Jesus answered them. The hour has come for the Son of Man to be glorified. All right, so we have the crowds very excited. They have a wrong impression about why Jesus is coming to Jerusalem. And so they're all crying out very loudly, assuming that now they're going to be liberated from the Romans very, very soon. And in verse 19, we see that the Pharisees are very worried about their position. So they say, see, this is getting us nowhere. Look how the whole world has gone after him. So the main concern is that this is getting us nowhere. We have not achieved anything in all our conspiracies against Jesus. People are still following him. Crowds are going after him. We're going to lose our position. And so they are rather concerned about it. And then in verse 20, you have these Greeks coming over there. They have come to a note for the festival, which means they are Greek people who have placed their faith in Yahweh. These are Greek people who have forsaken their Greek gods. And now they have come over here to the Passover festival to offer their sacrifices because they are what? Greek converts because the Jewish people, they were engaged to a small extent in some kind of mission work where they were talking about Yahweh. So we see that, right? Even in Babylon and Egypt and all where they had gone, the people who had settled down over there, they were talking about their faith. They were talking about Yahweh and there were some people who responded and they had given up their pagan worship and they had now become followers of Yahweh. So many of these people also would sometimes come for these major main feasts. They would travel all the way to Jerusalem because and they were what were called the proselytizers. They were converts to the faith of Yahweh and they have come from other backgrounds. So these Greeks are probably belong to that particular category. And so now that they hear about Jesus and what he has done, they are eager to meet with him. They're eager to learn more. And so on the one side in verse 19, you have Pharisees who are only concerned about their position. And even though they've been literally rubbing shoulders with Jesus and been interacting with him, talking to him, having discussions with him, it's not had any impact on them. On the other hand, you have these Greeks who have come all the way from somewhere and from another city and they seem to be so eager to find out more, to learn more. And when they express their desire to talk to him, this is Jesus' immediate response. He says, the hour has come for the son of man to be glorified. Why? Why was this the moment when Jesus says, okay, all this while, I've been saying my time has not yet come, my time has not yet come. And now when these Greeks come over here, why does he suddenly say now is the time? Now the time has come and the son of man will be glorified? I think it's because Jesus had been saying earlier my true sheep will hear my voice. So all the fake sheep, people like the Pharisees, even though they had been so clearly told, along with examples and evidence that Jesus is the Messiah, they had rejected him. And Jesus had said, my true sheep, when they hear what I'm saying, they will hear and they will respond and they will come to me. So here you have the Greeks who know almost nothing. Whatever little bit they have heard, they've begun to respond to that and they are coming. So now it is time for the shepherd to lay down his life for the sheep because the true sheep are coming, they're getting attracted to him and it is now time for him to lay down his life for them. So at this point of time, when there is the contrast between the Jewish people, the Jewish leaders who are not responding and the Gentiles who are responding and eagerly coming forward, in that moment Jesus says, now the hour has come. And we see Paul touching upon this later on in his writings. He talks about how the Gentiles have been eager to come and enter into the kingdom, to come to the Lord. On the other hand, the people of God, the chosen ones, the Israelites have not shown any interest. And of course, Paul says, a day will come and they do a remnant of Israel, also will come back to the Lord. He does talk about that. But over here, we see that it's the Gentiles who take the first step forward and they are eager to come into the kingdom. Which is why it even says in another place, those who are really eager, they are not coming into the kingdom by force. They are violently taking hold of what is being offered to them. So there's an eagerness that we see among the Gentile community because they are also true sheep and they are hearing his voice and they're being attracted to him. Okay, so let's move on to verses 23 to 26 where Jesus talks about his glorification. If someone could read out 23 to 26, please. And Jesus answered them saying, the hour is come that the Son of Man should be glorified. Where he will ascend to you, accept a corn of wheat, fall into the ground and die, it abideth alone. But if it die, it bringeth forth much fruit. He that loves his life shall lose it and he that hates his life in this world shall keep it unto life eternal. If any man serve me, let him follow me and where I am there shall also my servant be. If any man serve me, him will my father honor. Yes, so Jesus is now aware that he must lay down his life for his sheep. And so he talks, now he uses the imagery of a kernel of wheat, which falls into the ground. And so only if he dies, only if he makes his sacrifice, then through him, many will be saved, many lives will be saved. And so he talks about that. And he expects his followers also to follow the same example. He expects them also to live in the same way. And so he says, in the same way he has chosen not to love his life, but to lay it down, they also must be willing to lay down their lives. And the wording that is used over here, he says, anyone who loves their life will lose it. While anyone who hates their life in this world will keep it. So it's very clear over here. We are not being asked to hate our lives, not at all. We are asked to be just only being asked to hate our life in this world in the sense. Place the eternal things first. Place the temporary things next. Because if you see in the gospels, in many places where this word hate is used, it's not talking about hatred as such. It's talking more about your priorities. In what way are you ordering your priorities? What comes first and what comes next? Because that's what we see, right? Even in Luke chapter 14, verse 26 and verse 27, because over there you have the same thought being expressed. If someone could actually read out that, please, Luke 14, 26 to 27. If anyone comes to me and does not hate his father and mother, wife and children, brothers and sisters, yes, in his own life also, he cannot be my disciple. And verse 27. I'm sorry. And whoever does not bear his cross and come after me cannot be my disciple. Okay, so it's the same thought that is being expressed over here. There are things that you're expected to hate. And then by doing that, you would be taking up your cross and following him and you would be his disciple. So you would have to hate your own family and you would have to hate even their own life, it says. Yes, even their own life. Such a person cannot, anyone who loves these things more than me, they would not be a disciple of minus what it says over here. So obviously we know, right? Jesus is not saying that we should hate our family members. So the word hate is being clearly used over here in the sense of what are your priorities. So your first priority must be the Lord. Next will come your family members. And then maybe after that will come your own life. So there's a order in which you would need to place your priorities with God coming first, all right? So in that sense, Jesus talks about how we should hate our life in this world because it's a temporary thing. On the other hand, we should value our eternal life, the life which we are going to be having for billions of centuries. Once we move away from this world, we are going to be alive forever more. And so we must love that rather than just love this temporary existence. So hate over here is again being used in the sense of priorities. We have to have the correct priorities. All right, we can maybe, if you could have someone read out versus 27 to 30 please. Now is my soul troubled and what shall I say? Father, save me from this hour. But this, but for this purpose I have come to this hour. Father, glorify your name when a voice came from heaven. I have glorified it and I will glorify it again. The crowd that stood there and heard it said that had 100 others an angel has spoken to him. Jesus answered, this voice has come for your sake, not mine. Yes. And so Jesus says over here, Father glorify your name and then a voice came from heaven. I have glorified it and will glorify it again. And it says so clearly in 29. The people hear it and some of them are able to grasp what is being said. But to others it sounds just like thunder or like someone speaking though they're not sure what is being said. And then Jesus says, this voice was for your benefit, not mine. And so this is the third time where you have the father audibly testifying to Jesus saying that this is my son. He has been sent by me. Okay, so the first of course was at the baptism where the voice comes and says, I'm well pleased this is my son. So that would be the first time. The second is the transfiguration when you don't really have the crowd watching. And here in the third instance, the crowd actually hears the voice where the father is confirming that Jesus is indeed from him and he will glorify himself through Jesus. I think the next few verses are important for us doctrinally. So 31 to 33 if someone could read out and maybe we could kind of look at it in greater detail. 31 to 33. Now it's the judgment of this world. Now we will rule them. Now will the ruler of this world be cast out? And I when I am lifted up from the earth will draw all people to myself. He sent us to show by what kind of death he was going to die. Yeah. So Jesus says first, you know, father glorify your name. And over here in 31 he says, now is the time for judgment on this world. So looking at this whole crucifixion through human eyes, it looks like as if rather than being glorified, the father and Jesus are being defeated because Jesus is going to be dying. And then again, if you look at it through human eyes, it looks like as if Jesus is getting judged on the cross because he's being punished. It looks as though he's being punished. But when we look at it through the eyes of God, through the eternal plan that God had, we see this entire crucifixion story in a very different light. So we see that it's not defeat that's happening here, but rather amazing glorification because there's going to be a very great victory which is going to be won. And it's not Jesus who is being judged, rather it is the prince of this world who is being judged and he would be driven out. So there's a contrast. Someone was about to say something. Did someone speak up? Okay, all right. Yeah, in Matthew 27, you know, versus 41 to 43, we have the teachers of the law and the elders, they are mocking and they are Jesus when he's on the cross. And they say he saved others, but he can't save himself. You know, he says that he's the king of Israel. So if he's the king of Israel, let him come down from the cross, they say. In fact, in Matthew 27 versus 43, they say, you know, he says that he trusts in God. So let God rescue him now if he wants him because he says that he's the son of God, right? So if he's the son of God, then God should save him. So in human eyes, it looked as if Jesus was being condemned, that Jesus was being judged, but in reality, what does Jesus say over here regarding this incident, this event? He says, now is the time for judgment on this word. Now the prince of this word will be driven out. So the judgment is not coming upon Jesus, rather the judgment is coming upon the evil one, the prince of this world, the devil. Okay, so how would we reconcile that with the fact that Jesus did take up punishment and did take our judgment upon himself? If we look at, you know, Galatians 3 versus 10 to 14, it talks about how Jesus became a curse for us. Okay, so Jesus did become a curse for us in the sense we were under the curse because we had not been able to keep the law in all of its completion. Even if a person is able to keep maybe 75% of the laws in a sincere manner, they would stumble over the rest. So nobody has been able to perfectly keep the law. And so we are all under a curse. And so Jesus took our curse upon himself. So in that sense, Jesus did become a curse. And so the judgment which should have come upon us came upon him instead. Where would we see that in first John 410, it says, in this is love, not that we loved God, but that he loved us and sent his son to be the propitiation for us. The word propitiation basically means that someone needs to be propitiated. Someone needs to be appeased. They are very, very angry. They have brought this upon that person, but you're giving a propitiation, an appeasement to calm that person down to please them and satisfy their anger so that they will no longer be angry. So God prepares a propitiation for himself through Jesus so that his anger and broth will not be directed upon humanity. So Jesus does become a curse for us. Jesus does become a propitiatory offering for us that God's anger and judgment will be satisfied. However, the one who actually gets judged and defeated is not Jesus in any sense of the word because we have all these silly teachings which go around, right? Where they say, oh, Jesus meant to hell. And then the father had to come and save him from there and all kinds of wild theories. So please let us get this very, very straight. The curse which was on us, he took it upon him. The judgment which should come upon us, he took it on him in the sense the punishment which should come upon us, he took it upon him. But the one that actually got judged is the prince of this world, the evil one, the devil. He's the one who gets defeated and he's the one who is completely crushed over here in this event. So it is not Jesus who is in any way condemned by the father, all right? So we should, that would be a kind of wrong teaching. So we should be careful how we think about this particular passage. It's important. It's not Jesus who got judged. Jesus took our judgment, but it's the evil one who did get judged. I just wanted to make that point clear because Colossians 2, I think that's mentioned in your textbook. It talks about Colossians 2, 14 to 15. Where it says, yeah, maybe we should actually look at that and we'll just close with that for our first session. If someone could please read out Colossians 2, 14 to 15 because there it talks about how the evil one is judged. Yeah, Colossians 2, 14 to 15 please. By canceling the record of debt that stood against us with its legal demands. This, he set aside nailing it to the cross. He disarmed the rulers and authorities and put them to open shame by triumphing over them in him. Yeah, so it's like as if all the lack, all the shortcomings, all the laws which we have been unable to fulfill. So it's like a long list is there of our legal indebtedness. That's what it says in verse 14. So this is long list of legal indebtedness saying, this law has been broken. This law has not been met. These requirements have not been fulfilled. This is long list and Jesus takes that entire list. He nails it to the cross and he's declaring, I am paying going to pay the price for all these broken laws. I will take the punishment for all these broken laws. And so the legal indebtedness which we owe which we have been unable to fulfill. Jesus fulfills on our behalf. He takes the punishment for us. And once he takes the punishment for us we now stand forgiven. So because now we are forgiven, we are no longer under a debt. And the evil one no longer has any legal authority to go on controlling us because now we are free. We have been set free by Jesus. We are no longer slaves who are indebted. We are no longer debtors. We have been set free. So they no longer have any hold over us. The evil powers and no longer have any hold over us because we are not in debt anymore. Our debt has been completely wiped out, taken care of by Jesus. And therefore these evil powers who used to have a hold upon us, they now stand defeated. They have no hold over us any longer. And it says in 15, having disarmed them. So Jesus has literally disarmed them. They have no actual weapons against us. So if we stand in the name of Jesus and claim our victory, they technically have no weapon to use against us. They would have to admit and they defeat and say, yes, we stand defeated because on that day we were disarmed. So verse 15, it says, having disarmed the powers and the authorities, he made a public spectacle of them, triumphing over them by the cross. So indeed, just like Jesus says, father, be glorified. And then the father responds and says, I have been glorified and I will glorify myself again. All of that indeed is a reality. It did take place because in that event of the cross, the evil one and his followers were all defeated completely and we are no longer under their control and hold because we are no longer in debt. We have been completely set free. So something very glorious and wonderful took place on our behalf at the cross. So those are the thoughts which are contained in that phrase where it says that judgment has now come up on the prince of the world. Okay, so we'll take a break now because it's 9.50. So at 10 o'clock, we will again come and rejoin. And if you have any doubts which you would like to raise regarding these things which we talked about just now, maybe you could raise those doubts when we come back from our break. So thank you.