If you could turn with me in your Bibles to First Book of Samuel. Is this me? First Book of Samuel, chapter 14. And my reasoning for changing the order, I thought it might be helpful in this final session today to look at a case study of what a gospel-shaped life looks like. Now, maybe you're thinking, well, 1 Samuel 14, a gospel-shaped life? Absolutely. Old Covenant saints were saved by the same gospel that we are. And we need to understand that. And what we find in this 14th chapter is a very striking, very dramatic, very engaging example of what a gospel-shaped life actually looks like in the daily practice of life, albeit it's a dramatic incident. But the principles that lie at the very heart of this incident that concerns Jonathan, the son of Saul, does, I think, speak to us of what God looks to see in our lives today. 1 Samuel 14. One day, Jonathan, the son of Saul, said to the young man who carried his armor, Come, let us go over to the Philistine garrison on the other side. But he did not tell his father. Saul was staying in the outskirts of Gibeah in the pomegranate cave at Migron. The people who were with him were about 600 men, including Ahijah, the son of Ahitub, Ichabod's brother, son of Phinehas, son of Eli, the priest of the Lord in Shiloh, wearing an ephod. And the people did not know that Jonathan had gone. Within the passes by which Jonathan sought to go over to the Philistine garrison, There was a rocky crag on the one side and a rocky crag on the other. The name of the one was Bozes and the name of the other Sene. The one crag rose on the north in front of Michmash and the other on the south in front of Geba. Jonathan said to the young man who carried his armor, Come, let us go over to the garrison of these uncircumcised. It may be that the Lord will work for us, for nothing can hinder the Lord from saving by many or by few. And his armor bearer said to him, do all that is in your heart. Do as you wish. Behold, I am with you heart and soul. Then Jonathan said, behold, we will cross over to the men and we will show ourselves to them. If they say to us, wait until we come to you, then we will stand still in our place and we will not go up to them. But if they say, come up to us, then we will go up for the Lord has given them into our hand. And this shall be a sign to us. So both of them showed themselves to the garrison of the Philistines and the Philistines said, look, Hebrews are coming out of the holes where they've hidden themselves. And the men of the garrison hailed Jonathan and his armor-bearer and said, Come up to us and we will show you a thing. And Jonathan said to his armor-bearer, Come up after me, for the Lord has given them into the hand of Israel. So Jonathan climbed up on his hands and feet and his armor-bearer after him, and they fell before Jonathan and his armor-bearer killed them after him. And that first strike which Jonathan and his armor-bearer made killed about 20 men within, as it were, half a furrow's length in an acre of land. And there was a panic in the camp, in the field, and among all the people. The garrison and even the raiders trembled. The earth quaked, and it became a very great panic. And the watchman of Saul in Gibeah of Benjamin looked, And behold, the multitude that is of the Philistines was dispersing here and there. When Saul, then Saul said to the people who were with him, count and see who has gone from us. And when they had counted, behold, Jonathan and his armor bearer were not there. So Saul said to Ahijah, bring the ark of God here. For the ark of God went at that time with the people of Israel. Now, while Saul was talking to the priest, the tumult in the camp of the Philistines increased more and more. So Saul said to the priest, withdraw your hand. Then Saul and all the people who were with him rallied and went into the battle. And behold, every Philistine sword was against his fellow, and there was very great confusion. Now, the Hebrews who had been with the Philistines before that time and who had gone up with them into the camp, even they also turned to be with the Israelites who were with Saul and Jonathan. Likewise, when all the men of Israel who had hidden themselves in the hill country of Ephraim heard that the Philistines were fleeing, they too followed hard after them in the battle. So, The Lord saved Israel that day and the battle passed beyond Beth Avon. What does a gospel shaped life actually look like in practice? How will communion with God and obedience to the word of God Show itself in your life and in my life. Now, unlike Jonathan, we don't have Philistines confronting us, but we do have their unbelieving successors confronting us. Like Jonathan, we find ourselves in a tiny minority confronted by a godless majority. that looks down with disdain, even disgust at the little flock of Jesus Christ. And here in 1 Samuel 14, we have a stirring, humbling, and I think deeply challenging example of what a gospel shaped life actually looks like in the midst of the extremities of life. Now, Jonathan, and you will know this, I'm sure, Jonathan is nowhere described in the Bible as a type of Christ. But surely we're intended to see that his life as a deliverer of God's people points beyond himself to the great deliverer, the Lord Jesus Christ. If you like, Jonathan is acting here like a mini Christ. The Old Covenant is punctuated with mini Christs who, in their creatureliness, reflect either as prophet, priest and king the mighty, glorious triumph of the Son of God when he came into the world. And we need to read the Old Testament very much in the light of redemptive history. We need to see beyond the narrative to the theological currents that run through the narratives. Let me try and illustrate it like this. If I were to say to you that Joseph is a type of Christ, you might immediately think, well, where does it say that in the Bible? Well, I would answer and say, well, If you look at the life of Joseph, how do you depict it? How would you draw a graph of Joseph's life? You would find if you drew a graph that it had a parabolic line to it. It was a life of death and resurrection, death and resurrection, death and resurrection. And in the same way that dramatically Jonah prefigures and typifies Jesus Christ. So I think we're intended to see the lineaments in the midst of redemptive history. God outlining for us, depicting for us, delineating for us. Adam Bration's outlines of the great deliverer, Jesus Christ. The one who will come as the final prophet, the ultimate king, the perfect priest. And so I think when we read a narrative like this, we're intended to see it as prefiguring something grander and greater than itself. Let me consider with you, first of all, the context of these verses. There is an immediate context and there is an ultimate cosmic context. The immediate context is very obvious to see. Israel, God's covenant people, His church, is cowering in fear before their Philistine enemies. The Philistines say, you remember in the reading, look, the Hebrews are coming out of the holes where they've hidden themselves. Saul, the king, was hiding, we are told, on the outskirts in a pomegranate cave. He had 600 men with him. Why are we told that? Why are we told that? I think clearly because the writer is saying he had 600 and he was cowering. God defeated the Midianites with 300 along with Gideon. So what is Saul doing? He's got twice the number Gideon had. What's the problem? He's not a gospel-shaped life man. He's not a believing man. He's cowering before the people who opposed him, the enemies of God. And the contrast between Saul and Jonathan, and this is what's dramatically pictured for us right at the outside of chapter 14, could not have been more stark. Saul is cowering fearfully. In the outskirts of Gibeah, in the pomegranate cave. But what about his son, Jonathan? Jonathan looks around him, says to his armor bearer, let's go over to the Philistine garrison. There's you and there's me. Let's do it. They were Nike men before the time. Just do it. Let's go. Saul's cowering. Jonathan is up for the fight. Now, why are we told that Jonathan didn't tell his father? Well, as I said last night, Hebrew narrative is just very frustrating. We're not told. But clearly, I think the writer intends us to understand that he didn't tell his father because his father would have said, this is far too risky. Don't be so foolish. Don't be so foolhardy. You shouldn't even think about this. You'll be overwhelmed. Remain where you are. But Jonathan resolves with his armor bearer. to go and confront the Philistine enemy. So that's the immediate context, and that's very obvious. But there is a wider, more cosmic context. You see, the whole of the Bible is really an exposition of one verse in Genesis 3. Genesis 3.15, where in the wake of the wreckage of Adam's sin, The Lord addresses the serpent, Satan behind the serpent, and says, I will put enmity between you and the woman, between your seed and her seed. You will bruise his heel, but he will bruise your head. And that elemental conflict runs throughout the whole of the Bible until the final consummation. when Satan and all who belong to him are cast into the lake of fire. And what intended to see here is not simply a little local skirmish in the near Middle East. What we have here is kingdom against kingdom. The kingdom of God against the kingdom of Satan, the kingdom of light against the kingdom of darkness, the church of God. confronted by its enemies. And when we read the Old Testament in particular, but not only the Old Testament, the whole Bible, we need to understand that we are somewhere in the midst of a cosmic conflict. This is the reality that we have here this morning in Hampton. It may not feel like it or seem like it, but we are caught up in a cosmic conflict. God is in the process of bringing to ultimate nought the kingdom of darkness. Now, here in 1 Samuel 14, we are to understand Jonathan not as a reckless young man, but as a man of faith who believes that nothing is too hard for the Lord. He's undaunted by the Philistine army. He's undaunted by the geography. Did you notice that we're told about this rocky crag on one side and the rocky crag on the other? The name of the one was Bozes, the name of the other was Sena. One crag rose in the north in front of Michmash, the other in the south in the front of Geba. Why did the Holy Spirit put that geographical description there? To say to us that the terrain humanly speaking, was saying, don't even try it, Jonathan. But not only is Jonathan undaunted by the Philistine enemy, he's undaunted by the geography. In a sense, he's living out before his time, William Carey's great dictum, attend great things for God, expect great things from God. So here is a young man, who is bold, who is undaunted. And what I want to notice with you are six features of a gospel shaped life, six features of a life that believes God and is undaunted. in serving him in a hostile, godless world. Just notice the six facets or features of Jonathan's faith. First of all, we see in Jonathan here that God-pleasing faith is adventurous. It takes risks. Now, some people don't like using that word, but Jonathan has got no access to the secret decrees of God. He doesn't know whether God has ordained that that would be the day for him to die and go to glory. He doesn't know that. He has no access to the secret decrees of God. He doesn't know if it's God's will for him to go up to fight the Philistine garrison. He doesn't know that. There was no word from the Lord concerning it. So why does he do it? He's no access to God's secret counsel. Why does he do it? Well, let me put it more particularly. Why do you do much of the things that you do? The Lord has not given us in his word specific instructions concerning a multitude of decisions that we are to make in life. Why do we do much of what we do? Jonathan did what he did out of a concern for the glory of God. He knew that the one thing he couldn't do was to remain passively indolent while God was being defied and his people being mocked. Doing nothing was not an option for Jonathan. The statistics didn't daunt him. The vastness of the Philistine army compared to the 600 that Saul had. The terrain didn't frighten him. And he's prepared to fail. He says, who knows? Who knows? I don't know, he says to the armor bearer. Well, if you don't know, I'm not going with you. Well, that's not what he says. He says, if you're up for it, I'm with you. And if someone had asked Jonathan, Jonathan, why are you doing this? Because I cannot remain passive. While the name of God is being blasphemed among the Gentiles. You see, Jonathan didn't know if he would fail. I love that phrase when he says, who knows? Verse six, isn't it? It may be the Lord will work for us. I really don't know, he says. It may be. Who knows? Probably a more literal translation, who knows? But he's willing to take the risk. Because the honour of God means more to him than his own life. Sometimes this is one of the things I admire about American Christianity in general. There are some things I don't admire, but there are. One of the things I do admire is that you're far more willing than we are. to be adventurous. You know, in Britain, if we have the possibility of a church plant, we set up a committee, and that's a good thing. Presbyterians are good at setting up committees. We'll die under an avalanche of committees one day. But we set up committees, and then we pray, and that's a good thing to do. We pray, and the committee comes back with findings, and we pray a bit more, and then we We want all our ducks in a row. We want everything. We want the finance in place. We want the people in place. And sometimes the Lord is just saying, go for it. Trust me. Hazard the opportunity. And I like that about Americans. There's more of an entrepreneurial spirit in American Christianity. Sometimes that leads you into all kinds of nonsense. But some of the time when it's harnessed to the glory of God, it's admirable. And you're far more willing to fail than we are because you understand that in failures, so-called, God is simply teaching us, recalibrating us, casting us back upon himself. In a sense, there are no failures. God is sovereign and overruling and he ordains all that comes to pass and he weaves what we call failures into his perfect plan and purpose so that all things work together for the good of those who love God. So here is a young man who's who's willing to go forth. Who is willing to be adventurous, who's willing to risk his very life, and I think that's one of the hallmarks of a gospel shaped life. You know, our Lord Jesus Christ lived by faith. He lived by faith, he lived his life. trusting the will and the purpose of his heavenly father. He lived out in his humanity a perfect life of faith. And he was willing to take that life and expend it in the will of his father. If only it might bring glory and honor to his father. And in a very creaturely, analogical way, that's what Jonathan is doing. Notice secondly, that God pleasing faith has unbounded confidence in God, the gospel shaped life is a life that has unbounded confidence in God. Jonathan says to his armor bearer in verse six, let us come, let us go over to the garrison of these uncircumcised. It may be the Lord will work for us, for nothing can hinder the Lord from saving by many or by few. He doesn't need anyone to accomplish his purposes. He is able to do whatsoever he pleases. Here is a young man who has unbounded confidence in God. And too often we are far too preoccupied with the quality of faith when we should be taken up with the object of faith. You see, faith won't take you anywhere. Faith won't take you to heaven. Faith doesn't take you anywhere. Jesus Christ takes you to heaven and faith is the instrumental hand that lays hold of Jesus Christ. It's the object of faith. The reformers had two little words that they would often use, extra nos. Everything outside of us is what really matters. And here is someone who has confidence in God. The statistics were overwhelming. There were two men, Jonathan and his armor bearer. What on earth could they do when 600 of Saul's men are cowering in holes in the ground and in caves? But Jonathan had Not just a confessional theology. He had an experiential theology. He didn't simply confess that the Lord was great and glorious. He believed that he was great and glorious. Remember, Jesus' words to his disciples, have faith in God. I was asked recently what I thought was the greatest need in conservative evangelical Christianity today. And I replied, if I remember rightly saying, our greatest need, because I knew it was my greatest need, was to have big thoughts of God. Martin Luther at the Reformation wrote a very wonderful book called The Bondage of the Will, De Servo Arbitrio. He wrote it in response to Erasmus, Desiderius Erasmus, who had written a book on the freedom of the will. And Luther said to Erasmus, you know what your problem is? Your problem is this, your God is too small. It's because you have a limited, truncated, knowledge and view of God that you're unwilling to hazard your life and to stand with us against the corruptions of Roman theology and Roman morality. Here is someone who has unbounded confidence in God. Wouldn't that be a great note of people from whatever congregation you're from here this morning? If someone was asked, how would you describe that congregation? They have confidence in God. They believe that there is nothing too hard for the Lord. That's why one of the great needs in our churches as we gather for worship, Lord's Day by Lord's Day, Sabbath by Sabbath, is to be confronted in prayer, in praise and in preaching by the grandeur, the greatness, the glory, the exaltedness, the infinitude, the magnificence. of the God who is our God, Father, Son, and Holy Spirit. We need to have exalted views of God. And that's where faith is nourished. Faith is nourished as we ponder who this God is, who in Jesus Christ is our God. That's why I think at the forefront of every pastor's preaching ministry should be the great statement in Hebrews 5. See how great he is. So when people leave. They're thinking about the greatness of their God and Savior. So here is someone who has unbounded confidence in God. God is able to save by many or by few. And then thirdly, notice that God pleasing faith or a gospel shaped life of faith is always looking to serve the good of God's people. Now, Jonathan is clearly not overly concerned about his own safety. He doesn't know if it will turn out well or turn out bad. Who knows, he says, I don't know. So why is he doing what he is doing? Well, in part. He does what he does because of his concern. For the good of God's people. His inward being is clearly moved deeply by the taunts of these godless Philistines. Look at these Hebrews, they're hiding in holes. The world is looking down with disdain and disgust on the covenant people of God. That's who these Israelites were. They were the people whom God had called to himself, on whom he had placed his name. They confessed Yahweh, the sovereign Lord of the heavens and the earth. But now they're being mocked and derided, and Jonathan can't bear it any longer. And so it's his concern that we'll see there's more to that, but it's his concern for the cause of God's people. That provokes him into action. It's as if almost he hears, it's almost as if he hears a voice saying, whom shall I send and who will go for us? And Jonathan says, well, here am I. Remember how that's what happened to Isaiah, Isaiah chapter six. And the Lord says, whom shall I send and who will go for us? Here am I, send me. Now, he says that before he knows the what, the where, the why, or the when. He doesn't know that the Lord is going to say, well, thank you very much. I'm going to send you on a ministry that's going to cause you suffering. And if tradition is right, you're going to be sown in two. But here was someone who resolves Because he's concerned for the cause of the people of God in this world to expend himself. I wonder if maybe the Lord is saying to someone here this morning. Will you go for me against the Philistines? Or their equivalent? You say, Lord, I'm up for it. Are you? Are you up for it? Are you really up for it? How about if I send you to the Yembe Yembe in Papua New Guinea? To who are the Yembe Yembe? Well, until a few years ago, they were cannibals. They might eat you. Oh. They don't have a written language. You'll have to spend 20 years learning the language, putting it into written form, giving them a Bible. Then you'll have to explain the Bible to them. They're animists. Oh, you're going to be there for 20 or 30 years. OK, here I go again. Whom shall I send and who will go for us? Well, Lord, I don't fancy the yembe yembe. What about the people in New Hampshire? They need the gospel. Or maybe darkest Mississippi. God pleasing faith is always looking to serve the good of God's people. The Lord delights. To have children who say, Lord, here am I. Send me. Doesn't matter where. If I can do good for your people. Send me where it pleases you. Give me the grace to bear with whatever cost comes my way. The reason why I mentioned the Yembe Yembe is because I have a dear friend who spent 13 years with his wife working with the Yembe Yembe in Papua New Guinea. And just listening to his story made me think, Lord, I've done nothing for you or for your kingdom in this world. God-pleasing faith is always looking to serve the good of God's people. But then fourthly, God-pleasing faith has the capacity to encourage and galvanize others. Did you notice towards the end of the passage that I read that it was through Jonathan and the armor bearers' faith and trust and willingness to be adventurous and to risk all that eventually galvanizes these fearful, trembling, pusillanimous Hebrews? Some of them come out of their holes. Some of the Hebrews who had earlier gone over to the Philistines. Verse 20. Even they also now turn to be with the Israelites who are with Saul and Jonathan. You see, Jonathan's initiative, his believing initiative, his adventurous, risk taking faith. put heart into the Israelite forces. One faithful man was used to impact an army. Now here's the thing, brothers and sisters, here's the thing. You just never know. You just never know what your one trustful, adventurous, risk-taking, God-honouring, faith and confidence in him will amount to. You just never know. God may use it to galvanize multitudes as here. You just never know. That's what's one of the exciting aspects about being a Christian. You wake up every morning saying, Lord, what great things do you have for me today? I just don't know. Give me the grace to embrace them. to trust you, take my life and use it to impact many beyond myself and my own circle. And you will never know till glory. I'm sure there will be people who will come up to us in glory and say, I bless God through the ages of eternity for you. And you say, who are you? Oh, well, no, you never met me, but Someone's life that you. Touched in passing, then touch someone else and they touch someone else, and eventually it came to me and we traced it all back in the providence and good purpose of God to you. I want to thank you. And you think, Lord, I never knew. Of course, you didn't know. Because if you did, you become swollen headed. You just never know what one adventurous act of faith, trustful confidence in God may accomplish. But then, fifthly, we see in Jonathan here that God pleasing faith is above all else concerned for God's honor. Now, this comes out almost tangentially in this passage. Verse six, come, let us go over to the garrison of these uncircumcised. Why are they not called Philistines? They are Philistine. Why are they called by the writer? Maybe Samuel, we don't really know for sure. Why are they called uncircumcised? Because they are a people who are defying God. That's why they're called that. They're not part of the covenant people of God. They refuse to be gathered into the public sphere of commitment to Yahweh. They are living in defiance of God. This is what ultimately animates Jonathan. This is what his soul cannot bear. People defying the Lord. And this is carried on in the chapters that follow and dramatically you see it in chapter 17, the story of David and Goliath, which is not really about David and Goliath, although it's about David and Goliath, it's not really about David and Goliath. Because in that chapter you see, and just take my word for this, there's a Hebrew verb that's used six times. Six times, harrap, harrap, harrap, harrap, harrap, defy. What is it? What's chapter 17 about? It's not about David slaying a giant. Well, it is about that, obviously, but it's not really about that. It's not about overcoming giants. It's David's concern for the public honor and glory of God that's being trampled into the dust by men, and by Goliath in particular, who are defying, defying openly and publicly the reputation of Yahweh. And so David, as with Jonathan here, Risks his life because Yahweh's reputation matters more to him than his own life. This is what animates David in chapter 17. The honor of God mattered more than his own reputation or security or advantage. What really is going on here as a young man who is burdened for the public honor of Almighty God? The reputation of God matters to him. Does it matter to you young men in the front row? Does it matter to you that the Lord God Almighty is defied? reduced, dismissed, ignored. The driving concern for Jonathan, as later with David, is the honor of God's name. The gospel shaped life. The pulse beat, the fundamental pulse beat of the gospel shaped life. is a concern for the glory of God. And like Esther, we say, if I perish, I perish. That's easy to say, isn't it? I'm so aware as a preacher, I can say these things and life has been, by and large, very sweet for me. But it's as true and relevant for me and for you as it is for believers in North Korea or Iran or China or Afghanistan. The honor of God, the honor of God. You remember, three years ago now, ISIS lined up 20 Egyptian Christians, men in Libya, and said to them publicly, defy your God or we'll cut your head off. You see, well, Coptic Christians, you know, they don't have the access to the riches of God's truth that you and I have. There's a lot that's a bit iffy about Coptic Christianity. Not one of them, not one of them publicly disowned the Savior. They would rather die than dishonor the name of the Lord. And so it is with Jonathan here. He's not being cavalier with his life, I don't think. We're not called to be cavalier, but we are called to be courageous. And that's what God honors. Those who honor me, I will honor. Then the last thing I'll just say is this. Notice that God-pleasing faith gives the praise and glory where it alone belongs. Look at the last verse that I read, verse 23. The Lord saved Israel that day. I just love that. There will be people who'd say, well, where's Jonathan? Where's the armor bearer? They're where they belong in the background. Not to us, O Lord, not to us, but to your name be the glory. What do we have that we did not first receive? One of the pristine hallmarks of the gospel shaped life is that it gives all the glory to God. Did you take to heart Kenny's opening words in his prayer as he quoted Romans 11, 33 to 36? All the depths of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgments, his paths are beyond tracing out. Who has known the mind of the Lord? Who has been his counselor? Who has ever given to God that God should repay him for from him, through him and to him be the glory. The gospel shaped life is ultimately a life that glories in God. Father, Son and Holy Spirit. You know, the early church fathers, and Ryan will know this better than I do, the early church fathers didn't get everything right. They got some things really quite wrong, but my, they got some things spectacularly right. And one of the things they got right that puts us to shame, I think, is the way they gloried in the triune God. There's a wonderful passage in Gregory Nazianzen, late 4th century Greek father, one of the Cappadocian fathers, that Calvin quotes in part in book 1 of the Institutes, book 1, 13, 17. Calvin writes, these words of Gregory vastly delight me. Now, whenever Calvin's vastly delighted about anything, he's a very tightly bound. He's not the normal expressive Frenchman. He's quite tightly bound. He's my great theological hero, but he doesn't give much away. So when he says, I'm vastly delighted, I remember the first time reading that thinking, I'll need to read this because he quotes only three lines of Gregory. And he's quoting from Baptismal Oration 40, chapter 41. And Gregory is preparing a young man for baptism. Anyone being prepared for baptism here? Anyone at the moment? Anyone? No. So you come to your pastor and the elders hear your Christian testimony and they say, wonderful, we want to prepare you for baptism. And you sit down and your pastor says to you, I want to tell you about God. I want to tell you that he's three and that he's one. That he's one and that he's three. That he's an undivided torch. I want to tell you that in his triunity, he is one. And in his oneness, he is triune. And you're listening and your pastor is becoming emotional and deeply affected and And then he says to you, I don't think I can talk much more with you. My mind is overwhelmed. Tears are beginning to fill my eyes as I ponder who my God is. That's how Gregory prepared this young man for baptism. He talked to him about the Holy Trinity. because he wanted him to see how unimaginably glorious the God of his salvation is. And that, I think, ultimately is what defines the gospel shaped life. It's a life that is overwhelmed by the wonder of who God is. I have a number of things that shame me as a Christian. One of them is the poverty of my love to my Saviour. But the other major thing is this, how little moved I am compared to Gregory Nazianzen. I was reading Augustine's Confessions again recently and I began to notice something I hadn't noticed before. Maybe it was a different translation he was using. He kept calling God, my sweetness, my sweetness, delecti, my sweetness, my deliciousness, if you like. Then I noticed that in book three of the Institutes, Calvin does the same thing. He talks about justification as a sweet doctrine, suavitas justificatio, suavitas. You see, the gospel shaped life understands that the gospel is about God. It begins with him and it ends with him. Nothing would do greater good to the evangelical church today than for the Lord to freshly reacquaint us with who he is. Now, you cannot separate who God is from what God has done. I understand that. But what God has done has weight and significance because of who he is. And that's why when you read these early church fathers, you think, I'm just out of my depth here. And so Gregory says to this young man that he's preparing for baptism, we'll need to stop here. I need to turn aside and worship because I can't contain the wonder, the wonder of who my God is, who in Jesus Christ has come and redeemed me and made me his own. And so ultimately, I think when you read a chapter like 1 Samuel 14 and it ends and says, so the Lord won the victory that day. The writer is saying, do you get it? Do you get it? Don't spend your time marveling at Jonathan. Give glory to God. Because from Him, through Him, and to Him are all things. To Him be the glory. Amen.