So we'll just pick right up there at verse 2 in Matthew chapter 10, it's page 1008, 1008 in the Schofield Bible. Now the names of the twelve apostles are these, the first Simon, who is called Peter, and Andrew his brother, James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, James the son of Alphaeus, and Labaius, whose surname was Thaddaeus, Simon the Canaanite, and Judas Iscariot, who also betrayed him." We are now on verse 3 where we read about Philip, and the only thing I stuck in the notes, Philip, like the Greek word phileo has to do with loving or liking, and hippus, you may have heard, like in hippopotamus is river horse, hippus is a horse. Philip doesn't mean anything more than a guy that likes horses. So, Philip, Philhip. He's a lover, fond of horses. We know some more things about him, but we'll see them. And then this mentions next Bartholomew. And I noted this seems to be the same person who's called Nathanael of Cana in Galilee, the one that Philip brought to Jesus in John chapter one. We'll look there. Philip finds Nathanael and says to him, we have found him of whom Moses and the law and the prophets did write Jesus of Nazareth, the son of Joseph. The note says Bartholomew is more of a family name, Bar, son of Ptolemy. the family name, Bartholomew, but his given name perhaps was Nathanael. This is Nathanael Bartholomew. Nathanael might be the name of an individual. That's what we're looking at. And then we come back to our passage and it says Thomas. Thomas is a name well known, not very much described in this list. I say noted his name came from an Aramaic word that means the twin, and he's called Didymus, a Greek word that means twin in another place as well. And he's got a couple of notorious incidents in the Gospel of John. In John chapter 11, verse 16, page 1130, Thomas is with Jesus. And Jesus has gotten word that Lazarus is dying. And so he's saying to the disciples at some distance away from where he is, our friend Lazarus sleepeth. But I go that I may wake him up out of sleep. And the disciples said, if he's sleeping, he'll do well. That's good. If you're sick and you can get some sleep, that'll make you healed. But Jesus spake of his death. They thought he'd spoken of taking rest and sleep. Then Jesus said, Jesus, unto them plainly, Lazarus is dead. I'm glad for your sakes I was not there to the intent you may believe. Nevertheless, let us go unto him." Now, when he had first said, let's go back there, back to Judea, verse 7, let's go into Judea again, the disciples said unto him in verse 8, Matthew, the Jews of late, just recently like yesterday, sought to stone thee, and you want to go back there again? So now we get down with him saying, Lazarus is dead, let's go to him in verse 15. Then said Thomas, which is called Didymus, unto his fellow disciples, let us also go that we may die with him. What a, I'm sorry, how many of you know Winnie the Pooh and all the characters in Winnie the Pooh? Yes. And who is it that's, oh my. Oh, Eeyore. Thomas is a lot like Eeyore. It may be that Thomas taught Eeyore. I don't know that. And at the end of the Gospel of John, in John chapter 20, Jesus has appeared to the disciples, but one of them was missing. Thomas, one of the 12, they're still called the 12 then, even though Iscariot has already left them, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, we have seen the Lord. They were probably excited. They probably jumped up and down and shouted. But he said unto them, eh, or eeyore, except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side. I won't believe. Thomas was aware of how badly Jesus was wounded at the death on the cross. Well, eight days again. Eight days later, his disciples were within, this time Thomas is with them, then came Jesus. The doors being shut and stood in the midst and said, peace be unto you. You know, if somebody pops in without opening the door, you want him to say something like that real soon. Have I not turned the screen on? Is that what you're saying? I'm sorry. Here, here's the Bible, maybe. They were blinking in and out. Thank you, Josh, so very much. Then said he to Thomas, reach hither thy finger. Jesus knew what Thomas had said when Jesus wasn't there when Thomas came in. Bring here your finger, my hands. Reach hither thy hand and thrust it into my side. And be not faithless, but believing. Now, Thomas is already a believer, but he wants him to believe in the resurrection. He wants him to believe he's really back. And Thomas, it's not indicated that he went anywhere with his finger or with his hand. Thomas answered and said unto him, My Lord and my God. And Jesus said unto him, Thomas, because thou hast seen me, thou hast believed. Blessed are they that have not seen and yet have believed. I think he describes us as blessed because we haven't been where Thomas was. But Thomas' testimony gives us a reason to believe that Jesus, who was very dead, was alive after he was dead and could be our Savior. We're going to run back now to Matthew chapter 10. After we see Thomas, we have Matthew the publican. Whose gospel are we reading in? Matthew's gospel. Luke calls him Matthew or Levi. Mark calls him Matthew or Levi. John calls him Matthew or Levi. None of them name him as a publican. Matthew's the only one that puts the name of this hated person on himself. The short form of Mattathias, a Hebrew name that means gift of Yah, the short version of the name of God that's used in the Psalms. Mattathias, gift of Jehovah. He's a publican. He's a tax collector, universally hated, not called that way in any of the other lists of the apostles, only in his own. We'd already been introduced to him in chapter nine, and he is the author of this gospel. He is elsewhere called Levi as well. No more need to be said there. And we have James, the son of Alphaeus. James the son of Alphaeus. He's also called James the Less in Mark 15, a list of them there. James the, oh, that's Luke, excuse me. I did that wrong. Mark. Or not. Well, I'm just not finding it at all. James, it should be, oh, it's five. I can't read my writing, sorry. Here's Mark 1540, page 1068. This is at the foot of the cross. When he died, he gave up the ghost, and the centurion said, this man was the Son of God. There were women looking on afar off, among whom was Mary Magdalene, and Mary, the mother of James the Less, and Joseph, and Salome, many other women which came up with him to Jerusalem. But James, the less, had a mother named Mary. Interesting. Alphaeus, his father, Alphaeus, his father, which is what it said in Matthew, James, the son of Alphaeus, is the same as Cleopas in Luke 24, 18. Luke 24, 18. I'm going to get there in a minute, maybe, maybe not. I just go there. Luke 24. I went too far. Here's this man named Cleopas, one of the two on the road to Emmaus. Are you only a stranger, Jesus? Don't know what went happenin' with this Jesus? He's called Cleophas in Luke, he's called Cleophas in John 19.25. At the foot of the cross, there stood by the cross of Jesus, his mother's sister, who was Mary, the wife of Cleophas. You say, that sounds strange to us. Mary the Virgin, the mother of Jesus, had a sister named Mary. That does sound strange to us. But then there's Joe Forman, who had five sons and didn't think he was gonna have much to give them except a barbecue grill, and so he named each of them Joe Forman. Joe Forman I, Joe Forman II, Joe Forman III, and so on. So maybe it was more common than we know, or maybe this is some other, like sister-in-law or something, I don't know. In any case, he's called Alphaeus, or Cleopas, or Cleophas, generally concurred about that. So if he's the husband of Mary, the mother of Jesus, then this James would have been the Lord's cousin. his mother's sister who's the wife of Cleophas. So somehow a cousin even though through Mary. Mary was the vessel God used to bring the incarnate God into the world. Going back to the list after after Labius. I'm sorry, that was just explaining who Alpheus was. This James the Less, a little more about that. He's certainly not, I think we mentioned already, the author of the the, excuse me, he is the author of the epistle. James, the brother of John, couldn't have been because he got killed early in the book of Acts. And yet in the end of the same chapter, here's this James leading in the church in Jerusalem. So multiple uses of this good name, Jacob, James, Jacobos. The next one is Labius, whose surname is Thaddeus. This is another one who's got a different name in the other books. He's called Judas, the brother of James. There, he's paired with James here. Here he's called Judas, the brother of James in... Judas, the brother of James, Luke 6, 16, page 1080. before Judas Iscariot in that list. In Acts 1.13, there's another list of the apostles. That's not Acts 1.13. Now, what did I do? We'll just do it this other way here, because I messed up. Acts 1.13. And there's the disciples in the upper room, Peter, James, John and Andrew, Philip and Thomas, Bartholomew and Matthew, James, the son of Alphaeus. There it is, James, the son of Alphaeus. And then this Labius is here called Judas, the brother of James. Judas, the brother of James. And in John's mention of him, in John chapter 14, verse 22, John says he's Judas, not Iscariot. Kindly pointing out that this Jude is not the one that we're concerned about. That's John. It says 1422. I must have the wrong, I've got the wrong reference there. And I don't know what it is. Unless I got, I'm sorry, he's called Judas not Iscariot. I don't know. I'm not gonna spend any time on this because my mistake shouldn't take up your time. Oh, well. On we go. This Judas not Iscariot, this Thaddeus, who's also called Labias, is the author of the Epistle of Jude. And I know I changed that bookmark, so I can't do that. The next one on the list in Matthew. is Simon the Canaanite. Well, we've already had a Simon that Jesus changed his name to Peter. You might think, Canaanite, I know what that means. That means he's from Canaan. Not necessarily. The Hebrew was Canaam. Canaam, maybe this name is taken from that. And that's the Hebrew word for zealot. And Luke calls him The zealot. In Luke 6.15, he says, Simon called zealotes. Simon the zealot. What was a zealot? Well, I put a long note in my notes about this bunch of people called zealots from the commentator Gill. When these zealots found any person in the act of adultery, idolatry, blasphemy, or theft, They would immediately kill them without any more ado. This they did from a pretended zeal for the honor and glory of God, nor were they accountable to any court of judicature for it. Such an action was highly applauded as a very laudable one." Oh, that's the Wild West, I think. It's a citizens committee. That's what the Zelotes were, Jude. Simon was a zealot, and he calmed down, perhaps. It sounds to me like a bunch of people that just get off on killing people, and they use religion as an excuse for it. We don't need that. The last one on the list in Matthew is, of course, the notorious Judas Iscariot that also betrayed him. Iscariot might mean a man out of the town of Kerioth. Somebody suggested that word Kerioth has some reference to strangling, and which might have reference to how he died. You might remember he went out and hanged himself. The branch of the tree on which he hung himself broke, and he smashed into the valley below and burst, and everything came out, so bad death. It started with strangling. Well, that's the list. Let's get to the instructions here. These 12, Jesus sent forth. and commanded them, saying, Go not into the way of the Gentiles, nor into any city of the Samaritans, enter ye not. Go rather to the lost sheep of the house of Israel." In my notes, I mentioned they had been learners. They had been disciples. Now they are apostles. They were followers and learners until he sends them out, and then they are sent ones, which is basically what apostles means. Now they're missionaries. In Luke chapter 10, he sends 70 out and he sends them out two by two, and I believe from this list we have paired disciples going out as apostles because they also went two by two, a good plan. This is the Luke 10, one passage, page 10, 88. After these things, the Lord appointed other 70 also and sent them two and two before his face into every city and place whether he himself would come. And here's the instructions there. He said, the harvest truly is great. The laborers are few. Pray ye therefore the Lord of the harvest that he would send forth laborers into his harvest. You may recognize he said a very similar thing to the 12 in the end of Matthew chapter nine. It was on his mind, pray for workers, and by the way, you go. And he says, you get going, go your ways. I send you forth as lambs among wolves, carrying neither purse nor script nor shoes and salute no man by the way. Don't be going to personal friends and connections, just go to people you don't know. Going back to Matthew for the rest of the specific instructions to the 12, what do you do? Go. to the lost sheep, and verse seven, as you go, preach. What are you supposed to preach? The kingdom of heaven is at hand. The same message that John the Baptist preached, the same message as Jesus in the initial ministry preached. So he says, as you go, preach, and he says, heal the sick, cleanse the lepers, raise the dead, cast out devils, freely you have received, freely give. Wow. These guys had been watching, and they saw him do all of that. I mean, not raise the dead yet, but they've been doing a lot of this. They've been watching a lot of this, and so now he empowers them to do that. He says, don't take a big pile of money. Provide neither gold or silver or brass for your purses. Don't take an extra leather wallet, script. Don't take spare coat, don't take spare shoes, don't take spare walking sticks. The workman is worthy of his meat. He did say in verse eight, freely you have received, freely give. What are you supposed to charge for these things? No. Don't charge, don't take with you money, gold, silver, brass, wallet, clothes, shoes, walkin' stick. The workman is worthy of his meat, his hire. Food, they'll feed you. You serve them, they'll feed you. If you preach, they should feed you. Verse 11, he says, into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence. Ask who is worthy. Stay with the worthy until time to leave. When you come to a house, salute it. Now, when it's talking about people, that's the word that actually literally means give it a hug. I don't think you're supposed to hug the door, but you're supposed to be friendly in your greeting. And if the house be worthy, let your peace come upon it. There's a thing you got to bring to a house better than healing and better than casting out demons, your peace. Grant your greeting and your peace to the worthy. If it be not worthy, ooh, let your peace come right back to you. whosoever will not receive you nor hear your words, when you depart out of that house or city, shake off the dust of your feet. And then mentions in the note a rather violent gesture of disfavor, treat them like Gentiles. And then he says in verse 15, verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. There is a judgment day coming, and the unworthy now will regret it then. He goes back to this business about going out as sheep in the midst of wolves. I send you forth as sheep in the midst of wolves. If you were a sheep and you were released into a herd of wolves, a pack of wolves, you would be nervous, appropriately so. Jesus said, I'm not sending you to your friends. I'm sending you to people that will devour you. Be as wise as serpents. Serpents are known to be sagacious, I guess, and harmless as doves. Be wise, it doesn't say to be wise as doves and harmless as serpents, that would be backwards. But to be wise as serpents and harmless as doves. And then he says, beware, beware of men. What are they gonna do? They will deliver you up to the councils. and they'll scourge you in their synagogues. The religious juries will find you guilty and beat you, scourge you. You'll be brought not just before the religious, but before governors and kings for my sake, for a testimony against them and the Gentiles. When they deliver you up, take no thought how or what you shall speak, for it shall be given you in that same hour what you shall speak. Men and ladies, this is not instructions on how to prepare for a sermon. Take no thought. I heard a preacher of the past say he had always heard preachers say, I can't wait to let you know what God gave me to tell you today. God gave it to him. So he didn't prepare. First opportunity he came to preach, he went up on that platform and looked out at the audience and waited for God to give him what he was supposed to say. And for the first 10 minutes, the entirety of his message was, it sure is hot in here. It was getting hotter. Sure is hot in here. But eventually, he, in desperation, opened his Bible, which he had with him, and looked down, and he read a verse. And somebody went, amen. He liked that. So he read the same verse over again and they said, Amen. And he says, I've just been reading and shouting ever since. Not a bad plan, but do some preparation. This is a specific instruction to disciples who are going before people that might kill them. And in that place, God will help you with your testimony. It shall be given you in that same hour what you shall speak. It is not you that speak, but the spirit of your father which speaketh in you. And now he's starting to describe a persecution that goes beyond the immediate few weeks that these 12 were out on the road. The brother shall deliver up the brother to death. The father, the child, the children shall rise up against their parents and cause them to be put to death. And ye shall be hated of all men for my name's sake, but he that endureth to the end shall be saved. He's moved the immediate application into the tribulation application, I think. He that endureth to the end shall be saved. Sometimes people say that's how you got to, you can get saved by believing, but then you got to endure to the end or you're not saved. No. In the Great Tribulation when God's people, Israel, again take up their commission to share the gospel with the world because the church is out of there, This is a promise to them. If they manage to survive to the end of the tribulation, they go on into the kingdom alive. That's a good thing. That's what that's referring to. They'd be saved, just kept alive if you endure to the end. But you need to be wise and you need to be harmless, because this is what's going to be going on. Brothers shall deliver up brother to death. Father the child, the children against their parents and cause them to be put to death. You say that's unthinkable. Any of you remember the stories about the Nazis in Europe in World War II? That's what was going on. And I believe in communist Russia and in communist China as well. Children taught to say bad things about their parents and watch their parents hauled off and commended for it by the governing power. Verse 23 to the 12 here, and for the tribulation saints, he says, Do you see why I think this takes us out of this immediate time? and on to the end of the tribulation. Oh, at the end of the tribulation, it's awful, but if you endure to the end, Israel, believing Israel, you'll still be doing my work. You won't have gone over all the cities of Israel till the Son of Man be come. And then he starts talking about why this is happening. He says, you're not better than me. The disciple is not above his master, nor the servant above his Lord. Here's a good clue. It's enough for the disciple that he be as his master and the servant as his Lord. If they've called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not, therefore. There is nothing covered that should not be revealed and nothing hid that should not be known. He says, you may do well, you may be harmless as doves and wise as and do a good job, and nobody will know about it, but the Lord knows, every reward-worthy thing that you do will be made known. Every sin of the enemy will be revealed as well. What I tell you in the darkness, you speak in the light. What you hear in the ear, preach upon the housetops, make it known. Fear not them which kill the body, but are not able to kill the soul. There's a difference between this lifetime and eternity. Those men who will haul you before them and kill you can't touch your soul and spirit. But he does say this, you fear him that's able to destroy both soul and body in hell. The fear of God is an important thing. Stick with God, don't please men. are not two sparrows sold for a farthing, just a little tiny coin. They're cheap. They're cheap. That little bird's cheap. One of them shall not fall to the ground without your Father. God is omniscient. He knows everything. If a sparrow falls to the ground, he's right there. He knows about it. Even though they're the very cheapest things of the Jewish religion for sacrifice. And he says in verse 30, the very hairs of your head are all numbered. Now, Josh left the room, so I can't make fun of him. Some of you God doesn't have as much trouble numbering the hairs of the head, but others He does. The point of that is to say God knows every detail, every detail about you. Nothing is beyond His comprehension. So don't worry about the men. Fear ye not, therefore, you are of more value than many sparrows. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. This is for reward. We have no need of confession before men in order to be saved. We just need to believe in the Savior. But when we go as his disciples and share what he gives us in the ear, we share it on the housetop. When you confess him before men, well, he brings you up before his Father in heaven. He says, we're rewarding this, we're rewarding this, we're rewarding this. Whosoever shall deny Me before men, him also deny before My Father which is in heaven. It is not a threat of loss of salvation. But boy, there will be some who are ashamed before him at his coming. In 1 John 2, toward the end of the chapter, he says, I'll show it to you since I can. Now, little children, abide, abide. And now, little children, abide in Him, that when He shall appear, we may have confidence. Stick with Him, stick with Jesus. He's coming back, and you can have confidence if you abide in Him. It'll come back, maybe. And not be ashamed before Him at His coming. Ooh, that does sound like it's possible for some of us who are with the Lord to be ashamed, although we're with Him. That is coming. So, be aware. Verse 34, think not I am come to send peace on the earth. I am come not to send peace, but a sword. I'm come to set a man at variance against his father and the daughter against her mother, the daughter-in-law against her mother-in-law. A man's foes will be they of his own household. And then he warns and challenges his disciples. He that loveth father or mother more than me is not worthy of me. He that loveth son or daughter more than me is not worthy of me. And then he says this, he that taketh not his cross and followeth after me is not worthy of me. We are isolated from understanding this correctly because we've heard all our lives about Jesus going to the cross and dying. we know what a cross is. But when he said this to the disciples, the only thing a cross had to do with was those wicked vile criminals that the Romans, not the Jews, but the Romans were executing in public, naked, to their shame for murder and rebellion. And Jesus takes that word cross, it's like we would say the word gas chamber or electric chair or whatever, lethal injection, take this method of execution that I'm going toward and come on after me. If you don't, you're not worthy of me. It's a strong challenge. He that findeth his life shall lose it. He that loses his life for my sake shall find it. And then he talks about rewards. He that receives you receives me. He that receives me receives him that sent me, my Father. He that receives a prophet in the name of a prophet shall receive a prophet's reward. He that receives a righteous man in the name of a righteous man shall receive a righteous man's reward. And even if you do no more than this, whosoever shall give to drink under one of these little ones, a cup of cold water only in the name of a disciple, Verily I say unto you, he shall in no wise lose his reward. Disciples labor, disciples work, disciples are wise and harmless and in danger of men's attacks for the benefit of the reward. The reward is not in this lifetime. The reward is with the Lord where he confesses the disciple who has served him well before the Father. That's the rewards. Rewards are a wonderful thing. Moses chose to put himself in danger of punishment with slaves in Egypt instead of ruling with the Pharaoh's family because he had respect, it says in Hebrews, to the recompense of the reward. we should not think little of rewards. You say, well, I don't want to be selfish. It is a good thing. It is not a selfish thing to do for God for reward. Now, I want to shift gears here to think just for a second. All this Jesus had said to his disciples after in chapter 9 saying, He had compassion on them because they were as sheep without a shepherd. And I take you to Isaiah chapter 53, Isaiah 53 verse 6 is page 760. And remind you, I think we looked at this the other day, but it says again, all we, like sheep, have gone astray. That's what Jesus saw His people, Israel, as sheep without a shepherd. We have turned everyone to His own way. Do you know sheep are dumb? You know, sheep left on their own will be near water and not drink, they'll be near food and not eat, they'll just, they're dumb, they need a shepherd. I've never been a sheep keeper, but I heard one talk in chapel one time, and he said they're as dumb as can be. They need a shepherd. The shepherd knows I got 100 sheep. Wait, one of them's missing. He leaves the 99 and goes out to find the one because otherwise the one's going to die. A shepherd told me that if a sheep has a habit of wandering, the shepherd will find it and himself break the thing's leg and then carry him on his shoulder until the leg is healed. And that sheep from then on will follow him like a puppy. Jesus said, I have compassion on them. He said there he was moved with compassion on them, and he told the disciples to pray that the Lord would send out laborers into his harvest. And the prophet Isaiah spoke about us and the people of Israel, but all of us really, like sheep, have wandered. All we like sheep have gone astray. We have turned everyone to his own way, and the Lord has laid on him the iniquity of us all. Here we are, my hand representing Israel, representing all the children of Adam, every one of us. All of us, according to Isaiah 53, we've gone astray. We've turned everyone to his own way. There's iniquity on us. There's sin on us. But God, the Father in heaven, loved the world so much. He loves us in spite of the sin. God commends His love toward us, and while we're yet sinners, this happened. He sent His Son, the sinless one, Jesus the Messiah, the Son of David, to earth to be the Shepherd of the sheep, the shepherd who would die for the sheep. And it says in verse 6, the Lord laid on him the iniquity of us all. Under the weight of my sin, Jesus died. He was buried. He rose again the third day. John 3.16 says, God so loved the world that he gave his only begotten son, that whosoever believeth in him did not perish, but have everlasting life. Second Corinthians chapter five, verse 21 says this. He made him who knew no sin to be sin for us, that we might be made the very righteousness of God in him. I love Isaiah 53. Let me show you how many times he says the same thing in this verse. Talking about the Messiah, the arm of the Lord, he doesn't look good. There's no beauty that we should desire in him. If you see a portrait of Jesus and it's beautiful, it's not right. He's despised and rejected of men, a man of sorrows and acquainted with grief. We esteemed him not. And then it says this. He has borne our griefs. He has carried our sorrows. We said he's smitten of God, afflicted. You remember at the foot of the cross, they mocked him? He was wounded for our transgressions. He was bruised for our iniquities. The chastisement for our peace was upon him. With his stripes, we are healed. Then the verse we started with, He's brought as a lamb to the slaughter. He didn't open his mouth. He was cut off out of the land of the living. For the transgression of my people was he stricken, him for me. And he made his grave with the wicked and with the rich in his death. You remember, the cross was among thieves and murderers. The tomb was given by a rich man. It pleased the Lord to bruise him. He has put him to grief when thou make his soul an offering for sin. He'll see his seed. He had no natural children. He was never married. He prolongs his days. He lives when we live. The pleasure of the Lord shall prosper in his hand. You might remember Jesus said to the disciples as he was preparing to leave them, greater works than these shall you do because I go to my father. How is it that we can do greater works than Jesus? We're here. He left. We continue to work. The Father, verse 11, says, he shall see of the travail of his soul and be satisfied. By his knowledge shall my righteous servant justify many. He shall bear their iniquities. He bear the sin of many and made intercession for the transgressors. I'm going to close with one last verse in 1 John, chapter 2. John is encouraging believers not to sin. My little children, these things write I unto you that you sin not. If any man sin, we have an advocate with the Father, Jesus Christ the righteous. That's good news for the believers. Even when we sin, Jesus still takes our part with the Father. And then in verse 2, He is the propitiation. Just think satisfaction. He's the satisfaction for our sins, and not for ours only, but also for the sins of the whole world. This was a problem we couldn't solve. God solved it. What is left to us? believe in Jesus. Father in heaven, thank you for your word and how clear and how plain. And this mission of the disciples to go out and how they did then, but also it gives instructions for the disciples of the tribulation and we can learn from it some principles as well. Father, we pray that anyone listening that hasn't yet trusted Jesus would see the plain scriptures and understand, Jesus died for me. And he makes the promise, eternal life to everyone that believes, in Jesus' name, amen.