You're listening to the Vice Chancellor's Hour, a ministry of Radio ABC on the campus of African Bible University. I'm Jeremiah Pitts, a professor and administrator here at African Bible University in Uganda. The purpose of the Vice Chancellor's Hour is to provide biblical and theological teachings that are an extension of the ministry here at the university. I just want to once again give you a reminder that it's possible today's topic may be a bit disturbing to some only because it includes some elements of violence in it. Now I can assure you that the violence that you may hear today will only be the type of violence that's described in the Bible. I'm not going to go beyond that. And I also think that Christians need to have an honest relationship with the Bible where they are willing to read and listen to what it has to say, whatever it may have to say. But I also recognize that not all of the Bible is for every person every day. So as a result, I want you to exercise some personal caution in this. If this is not a good time for you to hear that kind of topic, you may want to wait until a better time and listen to it then. Well, we're in the fifth episode of a series called B-List Bible Characters. We're going through the lives of Joab, Abishai, and Asahel, and how they intersect with David. They're called B-List Bible Characters because they're not the main character of the story. I think the light shines on these guys a little bit more, especially on Joab, than it does a lot of the other B-list Bible characters. But the truth is that even Joab is really never the main point of the story. He's always there to drive forward the story of other people. Nevertheless, I think it's profitable for us to zoom in on their lives, put the pieces together for ourselves a bit, and to try to understand how the Lord was using them in the history of his people. When we left last week, we had heard about the fall and the subsequent rise of one of David's sons, his son Absalom. Absalom had decided to avenge his sister who had been abused by her brother Amnon. Absalom kills Amnon and runs away in exile. And this is important for us for this series because Joab plays a very important and pivotal role in the life of Absalom. Absalom was gone. David didn't really want him to be gone anymore. And so Joab decides to put himself in the way to help bring Absalom home. Not because he's a big fan of Absalom, and he certainly has a lot of good reasons not to be Absalom's fan, but instead because he really cares about David and wants to give David what he wants. And so he plays a little trick on David. David pronounces a judgment on a fictitious character, a made-up story, only to find out that the story really was about him and Absalom. And he's in that kind of a bind. He applies the logic from that story, his conclusion to it, to the son that he had in exile. He brings Absalom home. Absalom shows himself by burning Joab's field to get Joab's attention, and Joab goes to the king and asks him to give him a full restoration. Which he does. But that doesn't make Absalom happy. Absalom decides he wants to become powerful before his father's death. And so he begins to act like a king and put himself in the place of royal judgment, even though he wasn't a king and people fell for it. Maybe because he was good looking. Maybe because he was sympathetic. Maybe because he got in the way of the real judgment they would have gotten from David. But the scriptures tell us that Absalom began to steal the hearts of the men of Israel. That's a dangerous place to be. Absalom is willing to wait a few years, but he's not willing to wait forever. And so this comes up in today's episode. Absalom, having captured the hearts of the men of Israel, decides to make a big move. Absalom asked for permission to go to Hebron. You may remember that Hebron was David's old capital. So before David was the king over all of Israel in Jerusalem, his former capital was in the city of Hebron, which is deeply in the territory of Judah. Absalom asked to go to Hebron. He does it under false pretenses. He tells David, his father, hey, I need to go to Hebron because I made a vow while I was in exile and it's time for me to fulfill that vow. Now on its face, this is a little bit ridiculous because Absalom has been out of exile for a number of years at this point. And there's no good reason why we can tell that he would have waited years to fulfill his vow. But nevertheless, David allows him to go. And when he goes, because he is apparently the heir apparent, he takes David's advisors along with him. So a lot of people go to Hebron along with Absalom. This is a really, really clever move on Absalom's part because Absalom now has all of those people in a very tough situation. And the reason they're in a tough situation is because Absalom declares himself to be the king in Hebron. Well, what about all those advisors? Some of those advisors are with Absalom. They're more than happy to be there, and they're excited that they have this opportunity to serve this new king. But some of them are not on Absalom's side, and if they're there, then they are not with David. And that makes them kind of a type of hostage. They can't do the job they would have done with David. They can't help him. They can't give him advice. They can't do their jobs. And that leaves a big hole in David's ability to move forward. And what's more than that, it puts David in a strange situation as far as how to defend himself. Interestingly, of all of the advisors that were David's trusted advisors that went over to Absalom, perhaps in a way the most surprising is Ahithophel. And we might say that it's surprising that Ahithophel went over because the Bible does tell us that David had him as an advisor, that he was trusted by David and he's close in David's circle and that's an important piece there. Not only that, but Ahithophel was one of David's wife's grandfather. So David is related to Ahithophel by marriage and by implication you might think that David's safety is also Ahithophel's safety. Now, I will say that the scriptures never clearly spell out exactly why Ahithophel decided to flip on David and not follow him anymore. But there is a piece of evidence, and the piece of evidence that we have is this idea of who was Ahithophel's granddaughter. The answer is Bathsheba. Now, you may remember from two episodes ago, we talked about David already married spying out a woman on a rooftop, calling her in, having relations with her, trying to pawn off the baby that she has on her husband when it wasn't his, having the husband killed, then ultimately marrying her. That baby dies and she has more children by this king. This is kind of a weird relationship and certainly not a healthy one. And it is very possible that Ahithophel bears a grudge against David because of that. There's two pieces of evidence here. One is that the scriptures describe the type of adultery that took place as an incredibly grave sin, of course. But Ahithophel's piece of advice that we learn first is that he tells Absalom to sleep with David's concubines and to do it publicly. Now, I want you to consider this for just a moment. Ahithophel is Bathsheba's grandfather. Bathsheba is married to David. And Ahithophel's first piece of advice to Absalom is that Absalom should take ten of David's concubines in a very public place and that Absalom should sleep with all ten of them so that everyone knows. What's more than that, the place where Ahithophel tells Absalom to do it is the place where David was originally watching Bathsheba. Absalom follows Ahithophel's advice. This is terrible because as grave a sin as David did, Absalom's sin was worse. He didn't just commit adultery, but he slept with his father's own wives. The curse for this was a curse of death. Later, we're going to find out that Ahithophel's piece of advice is probably not just diplomatic, but it's very personal. And the reason why we can say that is when Ahithophel gives military advice, his military advice is that Absalom should use his very large force, around 12,000 men, to focus not on David's around 2,000 men, but to focus on David personally. Ahithophel wanted David humiliated publicly and he wanted David personally dead. Ahithophel was willing for everyone else to be ignored so long as David gets killed. Now, don't get me wrong, that advice was good advice strategically, but it was very worldly advice and it seems very personal as well. David does something interesting. David recognizes immediately the unbelievable threat that he's under and he abandons Jerusalem. It's very likely that he couldn't have kept it anyway. He probably didn't have the force that was necessary. He certainly wasn't protected enough to make it happen. Now it's David who brings Dearch into Jerusalem and he doesn't allow the ark to go with him, but instead returns it there. It's a type of trust in God that he believes that the ark being in Jerusalem is more important than the ark being with him. For him, it's not a magic totem. You may remember earlier in a time where well before David's life, the people of Israel fighting the Philistines during the time of Eli, they did send out the ark and the Philistines captured it. And the reason why the Philistines captured it was because the people of God had used it like it was magic. That is, they weren't really giving it the respect that it deserved. They were treating it as though if they just had this lucky item with them, then they could win. And if they didn't have the lucky item with them, then maybe they would lose. David is not willing to do that. He places the ark above himself. It's not just that it's a symbol, although, you know, there's no doubt that it was that, but it was also that he believed in what the ark represented more than he even believed in himself. And he was willing for God to show him what the outcome should be. So David abandons Jerusalem. He probably couldn't keep it. And he sends back the ark. But he also sends back a man. This guy's old. He's not significant military advantage. The implication, it seems, that he probably couldn't keep up. Remember, David's running away, and he's trying to run away as fast as he can in a very hurried and disorganized fashion, it seems. So David sends Hushai the archite back and he sends him back kind of with a prayer and with a retinue of spies. But the idea is David wants to know what's going on there in Jerusalem. He has people there who are faithful to him and he wants Hushai then to report to him what's going on. Ahithophel's advice that Absalom should focus all of his attention on David and do it immediately, even doing it that night, was good advice. Hushai makes it problematic. He gives alternative advice. He explains what David is really like and what the war leaders are really like. And he tells them, like, no, no, amass everyone, go at one time, and you're going to have to fight everybody. And David's probably not with those guys anyway. He's probably hiding in a cave. He's too savvy to just be around with his guys, you know, those kind of things. Ahithophel's advice, because of the workings of the Lord, is ignored and Hushai the Archite's advice is kept, even though Hushai is not working for him. Ahithophel commits suicide. Hushai is trusted. Absalom gathers massive troops together. And more importantly, I think David is totally forewarned of all impending attack. Now these brothers are Bela's characters. They show up one more time. No surprise here. If you've been following, you know when these types of things arise, these boys are up for it. I say boys by this time. They're clearly grown and older men. So David, aware that there's a force moving in his direction, decides to take the initiative. If you take the initiative in combat, you have the ability to exert your will on some level about the time and the place of the conflict. And in fact, that's what David does here, and it pays some dividends. He also decides to take a strategic move. He originally wants to go out as general of the army and he wants to attack himself. But as guys say, by no means, you are not to do that. You should retain some troops for yourself, even if we go out and lose, which you have to say numerically, statistically is the most likely outcome. If you're just judging based on the forces and where they're at and how it's going to work. it's very likely David's forces lose. If that happens, David still has a good-sized army, he has a position that he can defend, and everything could be okay. But David then puts the command of the military into three commanders' hands, Joab, Abishai, and Itzai the Gittite. Now we don't know a lot about Itzai the Gittite except that he is a Philistine and he seems to command a lot of Philistine forces. David had had such influence at this point that there were Philistines who were fighting from David, even though David historically was the enemy of Philistines. David is, it seems, maybe not 100% sure about Itai, and so he tries to dismiss it. You know, you haven't had to stand with me like this before. Itzai the Gittite swears an oath and he uses the Lord's covenant name in his oath. This is important because Itzai means he knows the Lord's covenant name. That means he's taken part in covenant worship. This is not a name that they were allowed to use just anytime they wanted to, right? Thou shalt not take the Lord thy name in vain. So he wasn't allowed to just say God's name anytime he wanted to. It's also important because it's the name that God uses as he binds himself to his people by covenant. And so what that means is Itzhai knows of the covenant of God, the covenant-keeping nature of God. And by swearing an oath by that name, he's saying there's no way he flips. Because you have to imagine, right, if you're thinking strategically, if you're a Philistine, what would your credibility be like among the Philistines if you killed David? It would be huge, a long-standing, very victorious enemy of the Philistine people. Just on a human level, Ittai would have been suspect. And David's giving him a lot of trust, him being a Philistine. Here, Ittai invokes God's covenant name, binding himself in a life or death covenant, saying that he will, in fact, protect David. David does something very interesting with these three guys, Joab, Abishai, Itzai the Gittite. He tells them to treat Absalom well for his sake. This is strange for two reasons. The first reason is Absalom is a rebel who has forcefully taken over the country, who has shamed David publicly, by taking David's concubines in a very public and humiliating way. Secondly, Absalom on paper has a lot of advantages. And in fact, it would be very safe to assume that Absalom has so many advantages that it's likely that he would win. Or to say it a different way, David has every reason to believe he might lose here. And why would you concern yourself with the well-being of Absalom when you really should be concerned about the well-being of yourself and of your men? Nevertheless, the warning is very clear to Joab, Abishai, and Hittite the Gittite, apparently also to other people who were there because he did it somewhat publicly, that they were by no means to abuse Absalom, but should treat him well for David's sake. These three forces are divided up and they're put into a massive forest called the Forest of Ephraim. The purpose for this is to help to mitigate or to lower, to lessen Absalom's advantage in this fight. Absalom has the numbers and so you have to do something to keep this apart. And the way that they do that is by splitting into three pieces that attack independently of one another so that Absalom's force is not one large unified force. He can never particularly exert his entire will against one point at one time. And the terrain of the forest breaks up the forces so that it's less one large group against one small group. And instead, it's a lot of small groups who have to find each other and fight each other, which makes the groups of Absalom's men that are fighting the groups of David's men more closely the same size. And in fact, the scriptures tell us that more men are killed in the forest than are killed outside the forest. The Israelites have the upper hand and it's a very, very big day for them. It's not a thing a lot of people would have thought would happen, but it's happening. In the midst of this, we zoom in from the large army fight that's happening in a forest and we instead see Absalom riding on a mule. the sign of being one of David's sons. And he's writing, the scriptures say, that he's caught in a tree by his head and that he's hanging. Now, it's very important that when what happens is relayed, it specifically says that he's hanging in a tree. The reason it's important that it says that he is hanging in the tree is that this word that's used to hang is only used once in the whole Torah. And that's in Deuteronomy chapter 21, verses 23. And in that verse, it tells us that a man who hangs from a tree is cursed. This is clearly the author's attempt to pull and show that Deuteronomy 21, 23 is connected to Absalom, or to say it a different way. Him hanging in the tree is a sign of covenant curse placed on Absalom. And in fact, we find out that he's so cursed that Absalom not only himself is cursed, but we're told he had three sons and all three sons of his are dead even before he dies. Now why should he have this death penalty on him? Why should he have this curse? Well, he did two big things worthy of the death penalty. We've already mentioned something else his retribution against Amnon, but there's two other ones besides that. One is that he had slept with his father's wife, that is the concubines. The second is that he had rebelled against his father himself. Both of those put you under covenant curse in the scriptures. The Deuteronomy specifically speaks against those. Just as a quick aside, some Christians have questions about how exactly he got caught up. If you look at paintings and hear stories about Absalom, popularly you'll hear that Absalom was caught by his hair. And in fact, you may remember that I've already mentioned previously that Absalom had long, luscious, beautiful hair and people really thought he was handsome for it. Apparently, it created massive amounts of hair. I just want to mention this very quickly because it kind of illustrates how we have to think about the Bible sometimes, especially when we think about interpretation. The Hebrew language here clearly uses the word head. It says he's caught by his head. It doesn't say that he's caught by his hair. And in fact, there's a completely different word for hair that it could have used if it meant that he was caught by his hair specifically. It's also true that in Hebrew, you can use the word head as a type of synecdoche. I don't know if you know what a synecdoche is, but a synecdoche is basically when you represent something with its parts inclusive. So the whole is like a representative of the parts. So you might see this in something like this. I'm currently in the country of Uganda and someone might say to someone else, Uganda won the World Cup. Uganda won the World Cup. Do they really mean that the whole country of Uganda won the World Cup? No. It means that the Ugandan men's national soccer team or football team won the World Cup. But they say it with just using the word Uganda. The word Uganda represents specifically the Ugandan men's national team. And the Hebrew word for head could be a stand-in for the word hair. So it could have been that he was caught by his hair. That linguistically is one of the possible options. And it's also true that the traditional interpretation of this passage, based off the fact that his hair is mentioned elsewhere, the traditional interpretation, going back all the way at least to Josephus in the first century AD, is that it is in fact his hair that he was caught by. And in fact, Josephus is probably representing an older Jewish interpretation of this passage. It also is true that it does fit the pattern of blessing being associated with the corresponding curse. You may remember I talked about how David had a series of blessings and then he defies God and his relationship with Bathsheba and the death of Uriah the Hittite and God gives him corresponding curses attached to his blessings. And we see this also in the life here as well. All of the good things that you might think that would come to a guy like Absalom turn into bad things instead. The covenant blessings become covenant cursings. His hair is a beautiful thing that caused people to really like him. And it makes sense that it might be the thing that is caught in the tree instead. But at the end of the day, do we really know whether it was his hair or it was just his head? And the answer is no. We really don't know. It makes a lot of sense. There does seem to be a pattern and you can see why people would think that, but it never explicitly says it. And so for that reason, there's good reason to think maybe it wasn't. In fact, Absalom never utters a word. He doesn't move and we never hear from him again. It could be that he had received some strong permanent damage. He's incapable of defending himself certainly, but also incapable of saying anything. Now, Joab's men hear him making noises and they exercise some restraint. They decide not to kill him. And the reason they decide to kill him is not a guess. It's fairly obvious. It's because of David. Joab and Abishai and Ittai the Gittite had been told by David that they should exercise restraint when it comes to Absalom's life. Now to counter that, Joab had offered a reward to anyone who would kill Absalom. In fact, he'd offer him quite a bit of wealth. But you see, these guys, if they knew anything about David, knew they had every reason to believe that David would kill them if he found out that they were the ones who killed someone he didn't want killed. You may remember we previously alluded to the life of Saul. Saul has someone after his death who claims to kill him. and David kills that man. The messenger who comes about, Ithbosheth, the two men who killed Ithbosheth and announced it to David. Though Ithbosheth was David's enemy, he was assassinated and David in turn kills those men. And in fact, we learn a little bit later that Joab too knows being in that position is a dangerous one. There's a young man who offers to be the messenger and Joab tells him that there's no reward for you being the messenger about this message, meaning you're not going to receive good things when you tell David about this. You're likely to receive bad things. So Joab knows David is likely to kill the guy who kills Absalom. He knows that. So these men of Joab's who refuse to kill Absalom, they're right. They would have put themselves in permanent peril. But that doesn't stop Joab. You guys know Joab. Joab is a dangerous man. Joab kills people. He kills people who cross him. He kills people that David sends him to kill. He kills people that threaten David. Absalom is all of those things. Absalom has burned Joab's field. He's threatened Joab's life. We're told, in fact, that Absalom specifically chooses against Joab to be the general of the army and picks Amasa, who is one of Joab's cousins over him, and he's threatening David's very life, despite the fact that David had given him mercy and had brought him back into his presence, probably restored him to being an heir. And if you do those things against Joab, the end result, I have to tell you, is very predictable. Joab, in his whole life, has never been hesitant to pull out a sword or to pull out a javelin and to end whoever he perceives to be his enemy. And this case is no different. He grabs three javelins, he grabs his armor bearers, he goes to find where Absalom is, and he puts him down. He ends the war because he ends Absalom's life. He blows the shofar, blows a trumpet to signal that it's all over, it's all done with. And the irony here is that Ahithophel's advice, in a sense, has come true. Because both Joab and Ahithophel both know that this is really the story of Absalom and David. and Joab is not willing to be on the sidelines to see how it works out. Joab is going to put an end to it the way that Joab puts an end to everything. Ahithophel was right. You kill the man, you kill the conflict. It just wasn't the man that Ahithophel thought would die. Or maybe he did. Remember, as soon as Ahithophel knew that his advice wasn't going to be heeded, he went home. He put his affairs in order, And then he killed himself. And why would he do that? One good explanation for it would be that he knew Absalom was just about to lose. And in him losing, Ahithophel's life was forfeit anyway. Better to put your affairs in order and to skip the torture, Ahithophel apparently thought, and get all the shame behind you and end this life. It's not a godly way of thinking, but in this case, the alternative would have been quite drastic and quite deadly. What's interesting here is Joab doesn't want one of God's people to be the one to tell David what happened. So he sends a non-Israelite, he sends a Cushite. Now it just so happens that an Israelite does go anyway, tries to deliver the news and does it poorly. The Cushite, for his place, Proclaims to David when David demands, how is Absalom? That's all David really wants to know about. How is Absalom? How's my son Absalom? He's not asking about Joab or Abishai or Itzai the Gittite. He's not asking about any of the heroes. He wants to know how Absalom is doing. Cushite says, euphemistically, that he hopes that the same thing happens to all of David's enemies. David knows what this means. It's not a secret. That man hopes that David's enemies die. David, in this case, doesn't share his feelings. This is a remarkable response to the type of rebellion that his son was involved in. His son had done terrible, terrible things. And in fact, David's own life was in jeopardy because of Absalom. And yet, when David hears of Absalom's death, his response is to weep violently. He shakes because of it. He even goes so far as to say that he wishes it was him instead of Absalom who had died. This is interesting. You see, because it could have been, couldn't it? I mean, David could have stayed in Jerusalem, could have let Absalom come in, could have seen it through. And maybe it's David saying he regrets not doing that. Maybe he thought it could all work out where everybody was going to be okay. Can I make an observation here quickly? One that the scriptures don't say explicitly for sure. So take that for what it's worth. But it seems to me that from the moment David finds out that his child is going to die, that David is never really right again. That it's no doubt the sin involved in what he did and the punishment that is received. But David really from that moment on for the years to come, he's never really right again. His life is very problematic and difficult to work its way through. And I think this is a good example of that. David really isn't right here. It's one thing if your child dies for you to mourn. No one, no one would judge David for mourning at the loss of a child, even a grown child. I have kids and I won't talk about it very much here. lest I get emotional thinking about what it would be like. It would be too much. I can't imagine. I don't even really want to think about it. I'm not trying to express a judgment of David because he has an emotional reaction because his son is dead. That's not it. It's because of how David expresses his mourning. David does it publicly and everyone knows it. And in fact, everyone is shamed by it. He's mourning the death of a man who was coming to kill him. And you have to understand, he had rejected Ahithophel's advice. Absalom had rejected Ahithophel's advice that the man who really ought to be the only one to be killed is David. And instead, Absalom had embraced the advice that David and his entire retinue, everyone with him, should be put under the ban instead. The man who was willing to kill them all is dead. And David is crying, weeping, and shaking publicly in his grief. Joab comes back on a big win, having saved the kingdom, having saved David's life, having protected his own people, to find that the man that he had done all of this for was grieving the guy who had caused it. It's hard to express how much Joab then breaks official protocol, but Joab, you can tell is sick to the gills that he's coming home, not to hear of the ticker tape parade, but to see a mock funeral taking place. And he publicly rebukes David for his actions. He tells David the truth that David doesn't want to hear. David was acting incredibly foolishly. Imagine that you had pledged your life and your honor to a man and you could have died and everything you care about could have taken away and you weren't picking the side that was obviously going to win. You were picking the side that on paper looked like it was going to lose because you believed it was right and you believed in that man. And when, against seemingly all odds, your side nevertheless wins, that man that you pledged it for weeps. publicly for the guy who caused it. His men were disheartened. And in fact, Joab, I don't think, is exaggerating when he said that David was bringing on a bigger calamity during that day than the things that had happened before, David was likely to have undone all of it. After all, why would you ever be loyal again to a man who clearly didn't care about what could have happened to you? Absalom was willing to kill David's men and yet David cries for Absalom. Joab's right. Joab is absolutely right. Joab sees what David in his grief is not able to see and Joab breaks every protocol to point it out to him. He is blunt with a guy in ways that guys in Joab's position are usually not so blunt. He can't afford to be. And it's with a man who's really upset and who's really powerful and has killed other guys in your shoes. Yeah, Joab does. He's just angry. He's angry, you can tell. David sees Joab's wisdom. He actually follows his advice. You know, this passage is telling us something. One is you got to remember how this got here. How did Absalom gain power? Absalom gained power because he had an eager ear and he was quick for encouragement, but it wasn't real. He was manipulating people and he was undermining his father and it was on purpose and he was doing it with a lie. So I got to warn you, listener, not everyone who says good things is for you. And not everyone who tells you things you don't want to hear is against you. Just because someone's being nice to you doesn't mean that they're really your friend. And just because somebody is telling you hard things, it doesn't mean that they're your enemy. Don't be tricked. Second of all, the story of Absalom tells us that the justice of God can find us wherever we are. The justice of God can find us wherever we are. Absalom had justice coming to him, and on paper, he had all of the advantages. He takes the big city, he takes the majority of the people, he has the big army, he has everything, including David's own advisors are with him. On paper, Absalom has everything. He has the initiative, everything. Absalom ends up hanging from a tree, served up for Joab to be killed. Finally, I think this is a story about leadership. Good leadership is not self-indulgent. Good leadership is not self-indulgent. Again, it's not that David's not allowed to mourn. Of course he is. Who wouldn't? But it's how you mourn. David's responsibility is not just towards Absalom, but this whole story of Absalom is about the fact that David's responsibility is to God first, and by that, that also includes the fact that he is responsible for God's people. He's not allowed to be a self-indulgent leader, to do what he wants to do when he wants to do it. But he instead must do what is right. Joab was right, and David is wrong. This doesn't mean Joab's always right. We're going to see a little bit more of that in our next episode. It just means for today is. Well, a lot of things are going to go down because of this. A lot of changes are going to happen to David's kingdom. And while many of the curses have taken place in this episode, we do see that there's war that David has to endure. We do see there's disruption in David's family. We do in fact see that David's own wives are humiliated as he is humiliated publicly. Those curses that Nathan promised, including the death of their child, have taken place. And yet, it's not over yet. But more importantly for us, neither is the story of Joab and Abishai. So I hope you'll catch the next episode as we get more into that as well. You've been listening to the Vice Chancellor's Hour, a ministry of Radio ABC on the campus of African Bible University. We hope this has been beneficial to your Christian walk and understanding. If it has, you can support the ministry of Radio ABC by going to AfricanBibleColleges.com and clicking on the donate button. Don't forget to let them know in the comments that it's going to the Uganda station. If you have questions about anything in this or previous episodes, please write us at radioabc993fm at gmail.com. That's radioabc993fm at gmail.com. And we'll answer your question on a questions and answer episode. Until next time, may the peace of God and the fellowship of God's people encourage your hearts.