We're at the point of Philippians 1 and verse 20. Paul talked about preachers preaching for gain, money, for pride, for envy, for strife, for all kinds of reasons. But he says, thank God that Christ is preached. And now we come to 1 and verse number 20. We're preaching from Greek, from the original text of the New Testament. KARA TEN APO KARA DOKIAN KAI EL PIDA MU HOTE EN UDENI E KIN THEY SO MAI OL EN PASE PARACIA HOS PON TOTE KAI NIN MEGA LEN TE SETE CHRISTOS EN TO SOMATA MU ETE DIA ZOES ETE DIA THANATO Kata. A little preposition there. According to the Apo Kara Dokion. And we have the word Apo there from Kara Dokion. To earnest looking up. To look up earnestly with your neck outstretched. Persistent expectation. Always expecting this. Always expecting it. Kai, Conjunction, page 208. Elpida. Elpida means hope. This means a fastened hope. A hope that has a foundation. I think about foundation type hope. Now, I built a house down there near Bakersfield in 1970s. Actually, it's a long story about it. That house was actually a chicken pen. My family moved out to California from Alcalpa, mistaken for White Okies, and they wanted to have land that they'd have. Anyway, my grandmother and grandfather bought about an acre of ground and all the family came in there. They lived in tents, they lived in trailers, they lived in shacks and whatever. I lived in a little shack out in the back that was just boards thrown together. My great, my grandfather just built this little shack out of loose boards that floated down the canal bank. And then my mother bought a chicken pen. And they rolled the chicken pen. from one piece of property to the other on pipes. Wasn't very big, about the size of this room here, I guess. And rolled it over there, and I remember that well because one of the pipes rolled over my foot when I was a little kid. I was trying to help them. And they were taking pipes and different things to scoot the chicken pen over there. They had to jack it up and put these pipe rollers down underneath it and then move the ground out here, they rolled it over there. Well, that was the house that my mother lived in for a while and my sister. And later on it became a kitchen because my mother built two rooms on, a living room and a bedroom and actually a bathroom at the end of the bedroom. And so we had a real bathroom instead of an outhouse. Then I came along and I bought the place. And I poured a foundation out in front that was 16 yards of concrete, real thick, about eight inch thick, and a lot of rebar in it, 36 by 36 footings around it. Then I built another room on the front of that. Then I went underneath that old chicken pen out there, and the other one, and I dug a basement down in there, and it was like digging through rock. And I built that foundation. Now, they had a lot of earthquakes in Bakersfield. And I can tell you one thing. I went over there, and we had a lot of earthquakes since then. It was sold later, and this family bought it. And he had put new tile in the house and all kinds of stuff. And I said, does that cement ever crack anywhere? He said, there's not a crack in it anywhere at all. He said, we had some pretty shaky earthquakes. I said, it must just float on top. I said, how about the basement? He said, all those concrete blocks and everything I put in there, he said, you want to go see it? I'll show you. It's still there, and there's not a crack in that either. So I looked at that, and there it was, 40 years later, through a lot of earthquakes, and that foundation had never moved. Now, the word here, elpida. That means to have your hope in a solid foundation. This word here is a guaranteed future existence. According to the earnest looking up, with your neck outstretched, persistent expectation and hope. Guaranteed hope. Guaranteed hope. That hope is guaranteed. That's a guarantee there, Hope, of me belonging to me. That's a generative singular little first person pronoun. Then Hoti there. Hoti, that, that conjunction and preposition. 137 in that one. And then Uthaniya. Uthani. Uthani comes from uke, de, and one. Hina. Mo, we're not one thing. I shall be ashamed. Moreover not one thing book day Hina. I Shall be ashamed that word. I ski they so my That's first person change your future indicative passive. I shall be caused To be ashamed or put to shame not one time Ice can oh my is the root of that and then we have the word Allah here, but it's shortened here to all and page 15, but in all things and all posse, all paresia. Paresia means boldness. It also means, literally, freedom of speech, free to speak. I remember for the last several years, you had to be very careful what you said and recorded and put out. Because they take it down. You don't have freedom of speech. Oratio means freedom of speech. The First Amendment in the Constitution is freedom of speech. Freedom of speech. That word there means freedom of speech. That's the First Amendment right here. Freedom of speech. That in all freedom of speech, now Paul the Apostle, remember they started persecuting Christians. Paul was in prison because he spoke. the wrong thing, according to them. He spoke the right thing according to God, but the wrong thing according to the government. But in all freedom of speech and boldness, as a little adverb there, page 444, as always, PONTOTE, another adverb, also CUMINITY PARTICLE, page 208, also NOW. Always and now, that little adverb of time there, NEEN, I shall be magnified. I shall be caused to be magnified. Third person singular future indicative passive voice. I shall be caused to be magnified, Christ, Christos, that's nominative singular masculine, Christos, Hamashiah in Hebrew, in preposition, in the body of me. Paul wanted Christ to be magnified and exalted in his body. He said, let me live a life that I can exalt Christ in my body, that I won't be ashamed in any one thing, not one thing that I'll be ashamed of, and that in my body will exalt Christ, whether through ete, a little whether, conditional particle there, relative, through, that preposition, through life, zoes, through living. When you go to a zoo, you study living things. Zoes, that's where zoo comes from right there, zoes. Through life, or whether this little relative here, or through thanatu, through death, whether life or death. Let me, no matter what happens now, Let Christ be magnified in me and glorified in me, whether it is in my life or in my death. It doesn't matter. And again, we go back to Romans 8 and 28 and 29. Let's go back and read that again, because Paul wrote both things. See if I can find that. Romans 8. Now, we go in this Bible, I know I marked it in this one. Romans 8. For those whom he foreknew and loved, those he beforehand, he also predestined to be conformed to the image of his son. That's what Paul's talking about right there in that verse. and ultimately share in his complete sanctification so that he will be firstborn, the most beloved and honored among many believers, and those whom he predestined, he also called. And those whom he called, he also justified and declared free of guilt and sin. And those whom he justified, he also glorified, raising them up into heavenly dignity. And what then shall we say, after all of these things, If God is for us, who can be successfully against us? He who did not spare even his own son, but gave him up for us all, how will he not also, along with him, graciously give us all things? Who will bring any charge against God's elect, his chosen ones? It is God who justifies us, declaring us blameless, putting us in the right relationship with himself, Who is the one who condemns us? Christ Jesus is the one who died to pay for our penalty, and more than that, he was raised from the dead, and who is at the right hand of God, interceding with us, with the Father for us. Who shall ever separate us from the love of God, our love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword, just as is written, and forever remains, For your sake we are put to death all day long. Paul knew this. We are regarded as sheep for the slaughter. Yet in all these things we are more than conquerors and gain an overwhelming victory through him who loved us so much that he died for us. Paul is going to die for Christ. For I am convinced and continue to be convinced beyond any doubt that neither death nor life, see that, death nor life, nor angels, nor principalities, nor things present or threatening, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from the unlimited love of God which is in Christ Jesus our Lord." Boy, what a statement. The writer, this right here, is the same thing he said over there in Romans. Paul was a theologian of great weight. A theologian of great weight. John was a theologian magnifying the eternal God, Jehovah, in flesh. Paul was a deep theologian. He told us how God beforehand, in eternity past, Decided all things Created all things in him through in Christ Jesus through or the world's all the plans came about through Christ Jesus And what he would do for us? Verse number 21 now MOA Gar Toe Zane Christos Kai Toe up off the name Kairos I For to me, the to live. Look at that one. For to me, the to live, Christ. If I live, it's Christ. The reason why we live is for Christ. The reason why we live is for Christ. There's no other reason. We do it for Him. Christ, Christos, the Hamashiach, the anointed one of God. But, now here we have a chi here, that's a little conjunction, but here it's not really and as much as also or even. To live is Christ, even or also, to die, keros. Word of Aposthenes, that's 2nd Aristotelian divac from Aposthenes. Now here's the word of Ketos, or Ketos. This one means to cash out. You know, we live in Nevada here, and when you walk into a service station here, when you walk into a grocery store or a restaurant or anything else, they got slot machines all over the place. And on every one of those shot and slot machines, it has a little thing that says, cash out. You push this little button, and I guess if you've won something, you cash out. Anyway, that's exactly what this term is, to cash out. It means to, uh, when a person dies in Christ, he is immediately with his Savior. It also means all the principal and interest that you ever received is all paid at once. Paul knew the possibility of his death was just around the corner. And this was his ticket to the very presence of his Savior. You know, in this world, we're always facing death all the time. Especially when you get older, you know. You don't go on vacations, really. You go to the doctor. What it is is if you want to go on a vacation when you get older, just have a doctor over there someplace that you want to go. If you want to go to Disneyland, have one down in Anaheim. If you want to go to Reno up there, you go and have one in Reno or Carson City or Las Vegas or something. Or in some other place where you want to go, you just have a doctor visit there because you got to go. When you get older, your life is centered around doctor visits. Well, our whole purpose in this world is just to live for Christ. But when we die, we gain. If you're in Christ, you gain something. Death is not a threat to you. Death is an Alpedia. It is a guaranteed future existence, a hope that is beyond hope. It's a foundation that is absolutely like that house I built down there by Bakersfield. That house, it would take a tremendous amount of destructive power to tear that house down. It's going to have to be done on purpose. You'd have to go in there with jackhammers, and I feel sorry for the guy that goes down there and goes into it and tries to jackhammer those six or eight-inch-thick concrete floors out with all kinds of reinforcement in them. I built it to last until the Lord would come back. And evidently, it's pretty much still there. Verse number 22, A day tolls away, But if we could burst a conjunctive particle, page 85 there that day, and then we have a first class conditional particle there, And it goes to the verb over there, to live. That's present infinitive active. It's active voice. It's not in the subjunctive mode. And since it's not in the subjunctive mode, it's in the active voice. It says, but sense to live in flesh. To live in flesh. Sense to live in flesh. That's not an if there. There's four class conditionals in Greek. Four conditionals. In my little Greek grammar that I wrote, if I can find it here real quick. It's somewhere in here. I may be wasting my time for right now. if I can find it. I wrote the book, and this one doesn't have any page numbers on it, but it's here. The conditionals in the Greek New Testament. First God conditional. Page 68, and probably Davidson's Greek grammar, used in the indicative as an imperative mode. The mode rules the condition. James 1 and 5, John 3, 12, condition determined as fulfilled, and you translate it since. And that's exactly the way you do here in Philippians 1 and 22. Now, if it's on, now that's A there, Epsilon Iota. And then here, we have Alpha Nu, or A-N. Second Caution Conditional, page 157, past tense of the indicative, determined as unfulfilled. Eon, Epsilon Alpha Nu, or EAN, is a third-class conditional particle. The condition page 88 used with steady optic mode, the mode of expectation now, determined as unfulfilled but a prospect of fulfillment. Now that's a third-class conditional. Now the fourth-class conditional can be on, or a, And on page 214, used with the optative mode. The optative mode occurs 67 times in the New Testament. And page 213, undetermined with remote of prospect and determination. The optative mode is a mode of hopeful determination. So here it means, in this very place right here, but sense, to live, Now in English it's translated as but if, but it's not if, there's not a if. If you're alive, since you're alive, to live is Christ, to live in the fresh, this is, to me, the fruit of work. When you're alive, you do something. If you're alive and still alive in the world today, then whatever you do should magnify Christ in some way. I think of artists. I think of mechanics. I think of carpenters. You know, they took metal shop and wood shop and stuff out of high school and junior high and all of that. They just trained people to think and that's all. They don't know how to do anything. They just think. people are trying to get them to take and put wood shop and metal shop and auto shop and everything back in school again. Where they can, you can, you can train yourself to do something. I have tools that I built in the 7th and 8th grade. I still use today. I built them in metal shop at Fairfax School. I have tools that I built at Fair, or Foothill High School, that I still use today. And I stamped on the side of them, JMP. You had to build these tools, you had to, you learned how to use metal, you had to heat the metal up, and if I made a bar, which I have bars out there, I think I've got two bars that I've made, and I would heat them up, and on an anvil and a hammer I would form the spade of it, the way that I wanted it to be. It could be straight or crooked or whatever. Then you heated the whole thing up and sometimes you would put it in an oil that would absorb this carbon while it was real hot. Or sometimes you would take it out and put it in cold sand and drop it in there. This is all what we call heat treating. But I still use those things today. Whatever you do, Stradivari, Antonio Stradivari. Stradivari built violins in the late 1600s and early 1700s. Those guitars are not guitars, but the violins today are one of the most sought-after violins and instruments in the world. They didn't know what he did to make them so special, but what he did was super special. They still don't know scientifically what he did to make those violins so beautiful. But that is a work of art. That's a gift of God. There are people that made paintings. Leonardo da Vinci. Rembrandt. These people that drew these and made sculptures. Michelangelo. We still see some of the things that they did so many hundreds of years later. And some of those were trying to glorify God in what they did. Whatever we do, whatever kind of work, karpos, we do, a karpos is the product of employment. It's work. Something. Ergon. The fruit of work. But since to live in the flesh, this, to me, is a fruit of product of employment. Chi, conjunction. What? A little T there, interrogative pronominal adjective. I shall choose. Look at that word, I race am I. First person singular, future indicative, middle voice. That I shall choose for myself, not. I understand or perceive. Not, I understand or perceive. Let's go back and look at this in the Amplified Bible now. find it in here in this Bible let's read all the way from 21 and we're in verse number 22 now for to me to live is is Christ he is my source of joy my reason to live and to die is gain for I will be with him in eternity for always verse number 22 now If, however, it is, or since, however, that's literally, it's not an if there, since, however, is to be life here, and I am going to go on living, this will mean useful and productive service for me, so I do not know which to choose, if I am given the choice. I don't know which way to go, whether I want to die or live. If I live, if Paul did live, And he wrote these books. He wrote Romans. He wrote Philippians, Colossians, Ephesians. All of these beautiful books he wrote. 1st and 2nd Corinthians by Leman. Let's go now to verse number 23. Sine erechemi de ecton deo ten epithemion econ esto analise chi, sine, cristo, ene, polo, gar, malone, creason. Let's see if we can go any further than that. That's it. Weak Adversity of Conjunctive Particle, page 85. That little day there. Moreover, but I am constrained, I'm over, I am just twisted up. That's what it says, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians, 1 Thessalonians the desire, tein, epithemio. The desire here is accusative, singular, definite article, and then we have here the desire, epithemio. The word desire there means what have you got on your mind all the time? What have you got on your mind all the time? What's there? What do you have in mind? What do you think about morning to night? What is the first thing, when you wake up in the morning, what is the first thing you think about? When you go to bed at night, what is the first thing, the last thing you think about? That's your desire. You pray in the morning, you pray at night. We should do that. We should thank the Lord when we wake up in the morning that we woke up. And if we don't wake up, we'll be thanking Him in person. And when we go to bed at night, we need to thank him for that day, and to watch over the people that we need, that we remember in our prayers and I love. The desire, the hold upon your mind, and then having, that's a present participle, active, nominative, singular, masculine. Having, continually having, ace, toe, anna, lisae. Continually having, The idea, ace tell, that word ace there, extension and limitation of verbal action, page 119. The, to depart, ana lisae, to be loosed above, loosed from. You know, our heartbeats that we have today tie us to this land that we live on and the land we walk on. Our heartbeats, our life, keeps us here. having desire to depart, to be uploosed, to break way, to break up camp, unloose the threads, and with Christ, or with Christ to be. We have the desire to be caught away and uploosed and to be with Christ, to be that is, much rather, that's a comparative, much rather, for much rather, that little casual particle there, much rather, much more rather, my alone, another comparative, that is better. To be, to die and to be released from this life and this world, is better. You know, I lived in a time, I'm an old man, aiming toward 80 years old pretty soon, but I was born in poor circumstances. We were Native Americans. We were abused greatly in the Indian Territory and other places, Minnesota. Mississippi, all the places, Tennessee, Arkansas, all the places the Indians were driven from into Indian Territory. We came out to California. My mother drove a Model A sedan, or whatever it was, and it was all covered up with beds and furniture and everything else and people inside of it, and she drove. She was a very young girl, but she drove. Drove all the way to California. Drove in hard conditions, hot deserts, went across the Mojave Desert down there through Baker and across the Colorado River and down, down into Bakersfield. And when they got there, they went out to a little place out there off of Cottonwood Road called Little Okie, off of Padre Road. And they lived in tents out there. Tents. My mother and my dad got married. And then I was born. My mother was not ready for a child yet. And the first day that she came home, she took me in her bedroom, and I bothered her. So she took me to my grandmother the next day, which lived in a shack with a dirt floor, no door on it, just a flap, and one little window with a little stove in it, and one bed. And it was hot. in Bakersfield in the summertime and cold in the winter. And I grew up there, but every day, when I was very young, they took me out to the cotton fields or to picking potatoes or something. And I would go out there, and it was miserable, people. I go out there now and I go down to the cotton fields, if there are any there, go down where they pick grapes, where they harvest tomatoes or carrots or whatever, and they've got shades out there. They've got umbrellas and shades. They have restrooms. They have a place to wash your hands, and you get to rest every so many hours. When I was young, we went out there before daylight. We got there before daylight. We carried a gallon of water with us, wrapped up with a burlap bag, And I was a baby out there, and my grandmother used to take me, and we hoped for the cotton to be tall. And sometimes the cotton was five foot tall. And when it was five foot tall, you had a place to hide to go to the bathroom to use, to relieve yourself. Not only that, you had a little bit of shade in there, even though it was 120 degrees or so. laid or sat on my grandmother's cotton sack. And me, I always liked to work. And so I learned to walk in a cotton field, and I learned to pick cotton. My grandmother had tape around her fingers, or they wouldn't be bleeding all the time. She taped my little fingers up, and I picked cotton. I learned how to walk and pick cotton in a cotton field. But there was something out there that just made it different. These people were miserable out there. I'm telling you, they were miserable. At the last time that I ever picked cotton, I got six cents a pound for it. A pound of cotton is a lot of cotton. If you picked a hundred pounds of cotton, that was six dollars. It took a lot. My grandmother would pick a thousand pounds of cotton a day. She worked hard. I probably would pick 25 or 30 when I was a baby. I was busy just like them. But was one thing out there in those cotton fields that I that I just thrilled me. My grandmother could sing like a like an angel and she'd get out there and it affects me to this day. They were so miserable. Life was so hard. We got home, and we had a pot of beans, and we'd have to eat those beans up for 20 minutes so they wasn't poisonous. Because you couldn't cook beans every day. It took too long to cook. And you wanted to go to bed as soon as you could. You wore out. But they'd get out there, and my grandmother would start singing, when the roll was called up yonder. You don't know how much heaven is so precious until you live like that. You don't know how wanting to leave this world and be in a better place is. She was saying when the roll was called up yonder, swing low, sweet chariot. You know, there was black people out there, a few Mexicans, there weren't very many back then. But the white and part-Indian Okies was the labor force in California. Was that right, Marilyn? The Okies, can you hear me? The Okies and the half-Indians that came to California was the workforce in California. That was the workforce. Now it's the illegal aliens, basically. Or legal aliens, that's what's supposed to be out there with the green cards working. We got out there and we worked. No relief, no help. We didn't have welfare either. We didn't have running water. We didn't have electricity. We had a dirt floor. And we had God. If we looked over forward, my grandmother would go to church and sometimes they'd get out there marching and they'd be singing. But out in those cotton fields. You know, I've watched a lot of old movies because I'm old. But I watch the movies with Laurel and Hardy in them sometimes, and they'll be out in the cotton fields singing. And I know that because I lived it. Marilyn, she'll say every now and I saw that, and I'll tell her, I lived it. Sometimes in the world, how would you like to live in a Muslim country where you didn't know Every day, whether you was going to get your head chopped off for even speaking the name of Jesus, or God's churches, or the Lord. You know what? They don't worry about living here. They stay alive here. We lived here. We ate, and we slept in beds. Air conditioning back at that time, you know, we didn't have electricity. We rolled out of the sweat. and let it cool off and then fall back in it. We turned our pillows over. They were soaking wet. And it was a little cool for a few minutes. And sooner or later, maybe you'll fall asleep. Sleep under the trees. Yeah. Slept out under the trees a lot of times. My grandfather, he went down and bought himself a swang and he slept out there on this swang underneath the trees, the fruit trees that he'd planted. He didn't sleep in a door. He didn't go to the bathroom in a door. And he didn't sleep in a door except in the wintertime, if it's raining. You know, when you have a rough life, you look forward to going to heaven. I see people that live in palaces that they don't want to leave, even to go to heaven. Paul said, to live is Christ, to die is gain. Verse number 24 now. To-de-epi-men-ane, en-te-sar-ke, ana-ki-o-te-ron, de-hi-mas. Swing low, true chariot. When the roll is called up yonder, I'll be there. You know, we sang those songs at my grandmother's funeral. She got killed when I was about 12. Paul said here, today, but, week of births of conductive particle, page 85, the, to remain, epi, mine, that comes from epi and meno, present, infinitive, active, to remain, and then we have the word in there, but actually the word in is not in the original language. Somebody put it in there later. Epsilon New, page 137, that little in. But it's understood. You don't have to have it there. But to remain the flesh, or in the flesh, that's understood. That's a practical, substantive preposition there. In the flesh, it is more essentially needful. Anag kao teron. It is more essentially needful because of you. It's more needful because of you. Paul said, I want to leave. I want to get out of here. I've been out and picking the cotton fields at 120 degrees with no water. You know, I've used that for an example. And you know what? This isn't too good. Paul the Apostle had faced a wild beast more than once in the Colosseum. They didn't eat him. because god wouldn't let me shut them out just like he did that lined them up and the dungeon let's go back and read this last verse now i can hardly think of those days today without being emotionally overtaken i tell you what i didn't know i was so poor I had no idea that anybody else didn't live any more than me. I went to school the first day. I was almost seven years old when I went to school the first time. My mother, or my grandmother, not my mother. I call her my mother. My grandmother had taught me how to read and write, and she only went to one grade, third grade. She didn't go first, second. She went third grade only. She learned how to write in cursive. She didn't know how to print. But she could read printing. She taught me how to read and write. before I ever went to school. But I went to school and I had brand new pants on, brand new shirt on, brand new shoes, which I never had in my life. I didn't have any shoes. They were hurting my feet. And then she bought me this little bicycle to ride because I had to drive about, well, I think it's close to five miles back then. It was a long way. Four miles, five miles, something like that. And she took me there and put my little bicycle out and everything. And these Mexican boys, they were five of them, Saldanas, and they started picking on me because I thought I was some kind of rich kid of some sort. They didn't know what I did. I wasn't white. They didn't know why I couldn't speak Spanish because I was dark like them with brown eyes and hair cold and black as a crow. And they didn't know what I was, but they all fought me. And they told me they were going to kill me. So they followed me home, and I went past. I go and I followed all of them that way. I had to jump up and hit some of them. I was strong as a bull, because I worked in those fields. Come to find out, their dad was a contractor. He took the other Mexicans out there to work in the fields, but they didn't do that. But they lived in a house. They lived at homes, and they had these really nice homes and everything. And they followed me home. They were going to beat me up some more. And they followed me to that shack with that tarp on the door. He said, is this where you live? I said, yeah. Are you hungry? They asked me if I was hungry. And they took me home and fed me. Those five boys were my friends for the rest of my life, except when I lived here. But I'm hard pressed between two views. I have the desire to leave this world and be with Christ, for that is far better. Yet to remain in my body is more important and necessary and essential for your sake." Isn't that something? Sometimes, why have you lived such a long life? Well, if you lived a long life, it ought to have been because God needed you here. That's why you lived it. I look back on those times when it was so hard. My father was killed when I was two years old, a little over two, between two and three. I remember when I lost him, I always looked for him, even though he wasn't around a lot. I'd see him, and the only time I got to be with my mother or him was when he'd come home and they'd take me there with them and buy me some clothes or something. And then being my grandmother, and when I lost her so young in life, and I felt so far lost and left behind, I went to church, a little Pentecostal church. They gave me a Bible for my birthday, because my grandmother got killed real close to my birthday. And the preacher preached my grandmother's funeral, and he said he led her to the Lord, which I sure hope so. And I went there at that church and I read this Bible. They didn't preach the Bible, they just talked in tongues. Very emotional situation. But I went down there and my step-grandmother, ex-step-grandmother led me to the Lord. You know, she lived because she led me to the Lord. Everything that I've ever done in this life She's gonna get credit for it. She did that, that time. If you were left in this world, your purpose in this world is to do something for Jesus. That's not for yourself. We work, we do things, we have hobbies, we do all kinds of stuff, but in everything we do, it ought to glorify our Lord and Savior. That's what it ought to do. Our Father, we send this message out for your honor and glory. Please use it wherever it goes. Please forgive me where I fail you. In Jesus name I pray, amen.