I hear this one a lot. How can there be so many races in the world if we are all descendants of Adam and Eve? Well, check this out. First off, let's talk about the word race. Sometimes when people use the word, they mean supposed races of people who have evolved at different times, rates, and in different locations. That's not true. Of course, the word race is also a term we use to distinguish between groups with different physical traits, namely skin color. But are there really different races? Take a gander at Acts 17.26, where it is written that God, from one man, made every nation of men. It's clear then that the Bible teaches that there is one race, the human race. The Bible is also clear that all people on the earth are descendants of Adam and Eve, who were created by God. Check Genesis 1.26-28. Easy enough. God created two people in His image, male and female, and told them to increase in number. So, Adam and Eve are mom and dad of the human race. Then, their children had children, and those children had children, and so on and so forth for many generations until, according to Genesis 6.9, the world's population was reduced to eight people who were protected inside an ark during a global flood. And those eight people later walked off the ark, and according to Genesis 9.19, from them came the people who were scattered over the earth. But wait a second, what do I mean scattered? Well, jump over to Genesis 11 and let's talk about an event known as the Tower of Babel. Basically, because of the sinful actions of the descendants of Noah, the Lord confused their language and scattered them from there over all the earth. That's pretty clear and concise. Okay, so we've got lots of people who were descendants of the ape folks who came off the ark, and now they have been scattered all over the earth. That explains that we are still one race, and that different groups of people ended up in different locations. But how do we get a bunch of different colored people if we are all one race? Well, follow along. This, of course, is a simplified explanation, but the basic principles are true. We all have a pigment in our bodies called melanin, which, depending on different variables, produces different shades of the one main skin color we all possess. Several genes control the amount of melanin produced and thus the variability in the skin shape. In fact, it's easy for one couple to produce a wide range of skin shape variability in just one generation, as we'll see in just a moment. Time for a quick genetics lesson. DNA is the molecule of heredity that is passed from parents to children. A child inherits 23 chromosomes from each parent. Each chromosome pair contains hundreds of genes, which regulate the physical development of the child. However, to illustrate basic genetic principles pertaining to the topic, we'll just talk about two genes, the genes that control the production of melanin. So, let capital A and capital B symbolize versions of the gene that code for large amounts of melanin, while little a and little b code for small amounts. Got it? Easy. Check this out. Take a look at the upper left. Let's say Dad contributes capital A, capital B genes, and Mom contributes capital A, capital B genes as well. Together, they will produce a child with capital A, capital A, capital B, and capital B. This is a kid with a lot of melanin, thus he will have very dark skin. Easy to see. Here's the bigger point, though. Let's say Dad contributes capital A, capital B, and Mom contributes little a and little b. Well, the child's skin will be middle brown shade, the combination of capital A, little a, and capital B, little b, which, by the way, represents the majority of the world's population. Not only that. But if each parent is capital A, little a, capital B, little b, the combinations that could be produced in their children could result in a very wide range of skin shades in just one generation. So, since Adam and Eve were the first people ever, it makes sense to conclude that God placed in them a combination of genes that could produce all different shades of skin we see. Those same combinations would be present in Noah and the seven other people who boarded the ark. And because God dispersed people at the Tower of Babel, He dispersed the population, thereby isolating gene pools in the different people groups. Over time, different cultures formed in different locations, with certain features like skin shade becoming predominant. And here we are today. And since we all go back to Noah and his family, it makes sense that we are all different shades of brown. One race, multiple people groups, just like the Bible teaches. Simplified for sure, but enough said. Mom, Dad, what color shade am I? Mayan A, little B. Let's think about God's grace. How does He extend His grace to all of us? Grace which is greater than any sin we can ever commit. Take your Bibles and turn with me to the book of Galatians, chapter 4. Galatians chapter four, as we continue studying here in the book of Galatians, we're going to read verses 19 to 31 this morning. Lord willing, we'll make it through this chapter today. I would admit to you that when we started the study in the book of Galatians, having read the book of Galatians fairly many times prior, This message was the one I dreaded the most. I hate to say that, but it just was. Because this text was always in my mind a very difficult text to understand. The analogy, the allegory that we see as we read this, tying Hagar to Mount Sinai, to the law, and Sarah to the covenant of grace, salvation by grace and faith alone. And it always seemed very obscure to me. But I'll tell you, now I'm ready to go. I'm excited to preach this message. I was dreading it, but the more I studied this text, the more I see the rich picture that the Holy Spirit was seeking to develop through the story of Hagar and Sarah that, Lord willing, I can, by God's grace, convey to you. the riches. Salvation by human effort or salvation by grace or faith alone? Bringing us to chapter 5 when we are told to stand fast in the liberty by which Christ has set us free. So let's look together. Let's begin reading in verse 19. My little children for whom I have labored in birth again until Christ is formed in you, I would like to be present with you now and to change my tone. for I have my doubts about you. Tell me, you who desire to be under the law, do you not hear the law? For it is written, Abraham had two sons, the one by a bondwoman, the other by a free woman. But he who was of the bondwoman was born according to the flesh, and he of the free woman through promise. Which things are symbolic or serve as an allegory. Maybe you have a translation that uses the word allegory there. Which things are allegoric. For these are the two covenants, the one from Mount Sinai, which gave birth to bondage, which is Hagar. For this Hagar is Mount Sinai, which is in Arabia. And it corresponds to Jerusalem, which now is, and is in bondage with her children. But the Jerusalem which is above is free, which is the mother of all of us. And we could supply there, because we could see it in the meaning, which is the mother of all of us who believe. For it is written, Rejoice, O barren, you who do not bear. Break forth and shout, you who are not in labor. For the desolate has many more children than she who has a husband. Now we brethren, as Isaac was, are children of promise. But as He who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. Nevertheless, what does the Scripture say? Cast out the bondwoman and her son. For the son of the bondwoman shall not inherit with the son of the free woman. So then, brethren, We are not children of the bondwoman, but of the free. Would you join me in a word of prayer? Father, as we come before You with these verses this morning, we pray that Your Spirit would take the meaning of these verses and the narrative that we look at in the Old Testament and the book of Genesis and that You would relate these truths to our hearts individually. That we may understand the reality that the law kills, but the Spirit gives life. That the law and to be under the law is to be in bondage, but to be in the Spirit and to be saved by grace through no merit of our own and only by what Christ has supplied. That is true liberty. Father, may we as believers understand that. May we rejoice as it says for us to do in these verses. In that reality that You have quickened us. You have made us alive who were dead in trespasses and sins. Father, I pray that if there's someone here today who has never believed, who has never received that grace in Christ, that Your Spirit would move upon their heart, and that You would provide that miracle in their life of salvation, that they would be born again. Father, meet with us now, we pray in Jesus' name. Amen. Now, let's take a minute and just bridge from last week. Last week, as we were beginning to talk about this, we looked in verse 19, "...my little children, for whom I have labored at birth again until Christ is formed in you." And when we talk about the pronouns, we've been talking about that for several weeks, that Paul is here really appealing based on personal relationship. He is saying to these individuals in Galatia, in these churches, Don't forget what it was like when I was amongst you and you were born again and the relationship that we have had with one another." And He is here crying out to them, my little children. It's a real term of endearment. And we relate it to reality that spiritual maturity is not related to our ability to keep a list of rules. but rather spiritual maturity is related to our conformity unto Christ. And that is why the Apostle says here, I have labored that Christ would be formed in you. And we talked about this reality that the standard of our conduct in the Christian life is what would Christ do? Remember the little bracelet craze that everybody used to wear with the little saying from the book that Charles Shedd wrote, what would Jesus do? And that is what is to become for us as believers a standard of our life, a standard of our conduct. Now one of the things that's very important, we don't want to take a lot of time with this, but we must remind ourselves of is this reality. Christ, when we talk about we're not to govern ourselves by the law, but rather by Christ. One of the things we have to remind ourselves of is this. Christ does not act contrary to the law, does He? He does not act contrary to the law. Christ does not act contrary to the law, but rather He acts within the law's intentions and its constraints. That is the way Christ always governed His life, was within the law's intentions and the law's constraints. We use the word intention. Why? Because remember, Jesus would say things like this to the Pharisees when they would come at Him and they would say, why did you heal a man on the Sabbath? And He would talk about the intention of the Sabbath law. Man was not made for the Sabbath. The Sabbath was made for man. And so he would relate the true intention of the law, but Jesus would always act within its constraints. On the other hand, in the Pharisees' reading of the law, they saw the law as a cloak for their covetousness. And it afforded them an opportunity to act for personal gain. Whereas the law's intention was always love God, love others, Do as you please within those constraints. Correct? If you truly love God with all your heart, and you truly love your neighbor as yourself, and that's your love, then do as you please. Because you will act within those constraints. And so Jesus governed His life by biblical principles that He extracted from the law's clear intention. Rather than, as the Pharisees, by the letter of the law observance that always hinged on loopholes and innuendos." Remember how the Pharisees would do that? They were always looking for the loophole in the law. And they lived by the letter of the law. But Jesus lived by biblical principles extracted from the law. Let me give you an illustration of this. Is it wrong to speed? Don't answer that. Is it wrong to speed? Now, we ask ourselves a question. We all understand this. Why are there laws that we should not speed? Because we all understand that we are to love our neighbor as ourself. And if I am driving excessively fast, I am doing what to another person's life? I'm jeopardizing it. So, we understand the intention of the law, don't we? Now, If I'm going through town or coming down the valley and I'm going 95 miles an hour and it's because I'm late for church, that's my own fault, isn't it? Am I free to do that? No. Now, if I'm going 95 miles down the highway and somebody pulls me over, a police officer pulls me over, and as he's walking up, he sees a woman. Now, this wouldn't happen to me. That's fine. No, this wouldn't happen to me. But as the police officer is walking up to your car, he sees your wife on the back seat writhing in pain. And he looks at you and he sees consternation on your face. And he says, why are you driving so fast? And you say, my wife is in labor and I've got to get to the hospital. What's he going to say? Let's go, buddy. He's going to follow you there. Why? Because we understand the law's intent. We understand the intention of the law. The intention of the law is to safeguard life. not to jeopardize life. And so Jesus would say things like, what is the intention of the Sabbath? If your donkey falls in a pit on the Sabbath, it's kind of like the speeding analogy, isn't it? You just leave it there, say, oh, well, my donkey's in a pit. I'll get it out on Monday. No, you get it out. So too, Jesus healed on the Sabbath even though it was against the letter of the law observance the way the Pharisees read it. but they were truly adding to the law. And so we see Christ governing His life by biblical principle, not just by letter of the law observance. Now, as we go through this, let's think about this next part of what He says. Look at verse, as we go down here, He asks a question. He says in verse 21, tell me, you who desire to be under the law, do you not hear the law? You who desire to be under the law, do you not hear the law?" And then he goes on and he asks a question. In verse 22, he makes a statement. He's already asked the question. He says, "...for it is written, Abraham had two sons, the one by the bondwoman, the other by the free woman." Now, he's going right back to the analogy that he began in chapter 3. So I want you to go back to chapter 3 for a minute. Chapter 3, I don't know if you remember this, this is several months ago. In chapter 3, the Apostle Paul is proving justification by grace through faith alone. And he is proving it from Old Testament Scripture. Because even in the Old Testament, they were saved the very same way we are. They were saved not by looking back on the finished work of Christ, they were saved by looking in a sense forward to what God had promised. And so he quotes from the Old Testament. And you'll notice all through chapter 3, maybe you remember this, he quotes from the Old Testament Scriptures. He says this in verse 10, For as many as are of the works of the law are under the curse, for it is written, And now, when we get to chapter 4, at the end of the chapter, he comes back to this very same concept and he says, for it is written. Now what is interesting, I want to draw this out in your thinking. When he began this section, he began with Abraham. Notice this in chapter 3, verse 6. He quotes from the Old Testament, Genesis 15. just as Abraham believed God and it was accounted to him to be righteousness. That's Genesis 15. Genesis 15, God made a promise to Abraham, you will have a seed. Genesis 16 is Abraham's disobedient self-effort to make it happen. And this is how he ends the section. Now think with me about what Paul is doing and what the Spirit is doing to us as he's teaching us. Abraham believed God, he had faith alone, and it was imputed to him to be righteousness. But Abraham did the very same thing that the Galatians are seeking to do here. He departs from faith alone, and in chapter 16 of Genesis, he takes a handmaid as his wife, and he seeks to have a child through her. And by human effort, he is trying to bring in the promises of God. And so he uses this as a perfect illustration of what happens when we take the Word of God and we add to it human effort. Did that end well for Abraham and Sarah? You know what? It still ain't going well in the Middle East, is it? With the Ishmaelites. There's still conflict there. Human effort added to the promises of God always negates the promise of God. And so he is using Abraham's life as a bookend in this section to illustrate justification by faith alone. Here's the fundamental question. The fundamental question is can we be saved by human effort? This is not a new question. We've been studying it for months as we've gone through Galatians. This is a reminder of that idea. This is a question that has repeatedly come up time and time again in denominations and in churches, all through church history, all across the globe. It is natural religion that we think of ourselves, we can take human effort and we can make ourselves pleasing to God. And so the fundamental question is, can we be saved by human effort? There was a guy, Church history is important to me. I hope you read church history. If you don't have a book, get Shelley's book, I can't remember his first name, Church History in Plain English. Written for laymen. You need to understand church history. There was a guy, this shows you how things always go in cycles and there's nothing new under the sun. A guy named Pelagius. Maybe you've heard of Pelagius. This is not plagiarism. Okay? That's not the word, Pelagianism. We talk about these things today in Christianity, Pelagianism. Maybe you've heard someone once called a Pelagianist. You say, what in the world is that? We even have schools of theology today that are kind of what we call semi-Pelagian. Who was Pelagius? Pelagius was a teacher who taught in Rome from the year 401 to 409. He was a contemporary of another man that we know who was very well known. We call him St. Augustine. Now, we do that with church history just because that's how those names come to us. But really, we could call it St. Jan or St. Cody. Why? Because if we're in Christ, we are saints. So when we say St. Augustine, that doesn't mean that we're attaching, in our mind as Bible-believing Christians, some superior understanding of who this person was. Because as believers, we're all saints. That's what the Bible calls us. But St. Augustine, or Augustine and Pelagius, were contemporaries. And there was this huge conflict between them. Because Pelagius was teaching error. And what he was basically doing was teaching concerning the nature of grace. and how human merit goes into that equation and human effort for salvation. And here's what Plagius was doing. He was saying in the church of Rome that people, Christians, were very lax in how they lived the Christian life. Kind of similar to what the Judaizers are doing. He says they're living very lax lives. And he said, these people are blaming their spiritual laxity on the frailty of their flesh. And they're using the frailty of the flesh and the difficulties, the impossibility of God's commands as an excuse to live disobedient lives. And so Pelagius began to teach. His reasoning was, you know what? If you really want to be, you can choose to be free of sin. That was his teaching. And basically what Pelagius did was he denied human guilt as having been inherited from Adam. Basically saying, it's not inherited guilt that gets us in trouble, it's our own disobedience. Now we know that ultimately we will stand before God and give an account based on our own disobedience. The Bible clearly teaches that we inherit guilt in Adam. And so he really does away with the concept of total depravity. And what he basically does was he says, God, and this was one of his statements, God does not command what is impossible to keep. Now let's think about that. Does God command in his word things to you and I that as sinful human beings are impossible to keep? And if he does, then how can that be fair? Because this was Pelagius' reasoning. If it is impossible for you to do it, then why would God command that? Now, Pelagius' main failure Man, that's 11.30. Can I go five minutes over today? Okay. Pelagius' main error is this. He saw God's commands in the wrong reference point. God's commands do not originate from man to God. They originate from God to man. The commands of God are reflective of the nature of God, aren't they? In fact, it tells us in Titus chapter 1, it is impossible for God to lie. Is it possible for you to? Yeah? Possible for me to? Possible. The commands of God originate in the character of God. For God to dumb down His character in order to make a list of things, that we could keep would alter the very character of God. So this goes to the heart of this concept of self-effort and how it plays into salvation. I want to read you a quote. The internet's great for some things. Phil Johnson has a great website where he chronicles all the sermons of Charles Spurgeon. So I wanted to see, when I was starting to read about Hagar and Sarah, I wonder what Spurgeon had to say about this sermon, because it was a hard one. He had some great things to say. I want to read you a quote as it relates to the law. Listen to what Spurgeon says as he relates to Hagar. He says, notice again, Hagar was not intended to be a wife. She ought not to have been anything but a handmaid to Sarah. The law was never intended to save men. It was only designed to be a handmaid to the covenant of grace. When God delivered the law on Sinai, it was apart from His ideas that any man would ever be saved by it. He never conceived that man would attain perfection thereby. But you know that the law is a wondrous handmaid to grace. Who brought us to the Savior? Was it not the law thundering in our ears? We should have never come to Christ if the law had not driven us there. We should never have known sin if the law had not revealed it. The law is Sarah's handmaid to sweep our hearts and make the dust fly so that we may cry for the blood to be sprinkled that the dust might be settled. The law is, and I love this analogy, The law is, so to speak, Jesus Christ's dog to go after His sheep to bring them to the shepherd. I mean, that's a great analogy. The law is the thunderbolt. which affrighteth ungodly men, and maketh them turn from the error of their ways, and to seek after Christ." Oh, if we had known rightly how to use the law, if we understood how to put her in her proper place and make her obedient to her mistress, then all will be well. But this Hagar will always be wishing to be the mistress, as well as Sarah. And Sarah will never allow that, but will be sure to treat her harshly and to drive her out. Spurgeon's thoughts. Now, Paul clinches his arguments. Let's think about this for a few moments with this metaphor. It's an allegoric reading from Genesis 16 and from Genesis 21. In Genesis 16, we have the original story of Hagar, how Sarah says to her husband, Okay, God promised we're going to have a kid. My womb is dead and so are you. This is not going to happen. How is this going to happen? So they bring Hagar into the equation. That's in Genesis 16. In Genesis 21, after Isaac is born, she is driven out. This is an allegory. Now I want to draw our attention to this for a minute because this is important. I thought a lot about allegories. This is the word here, an allegoreo. This is not an allegory like Pilgrim's Progress. It's not really the meaning of this Greek word. And so I want to digress for just a minute and talk to you about hermeneutics or how we do biblical interpretation. It is very important that we do not read into the text of God's Word our own allegories. You know the book that we most commonly do that with? There's a whole book we do it with. The book of the Song of Solomon happens all the time. But yet there is nowhere in the Bible that it says the book of Song of Solomon is an allegory. We are not free to do that. We're not free to make God's word mean whatever we want to make it mean. Paul is not doing that here. He is building a type and a symbol from a biblical narrative. Now, whenever we look at types and symbols, it is very important that we understand this is not mythical. This is not oral tradition. These are historical facts. There was a literal person, Abraham, who had a wife named Sarah and a handmaiden named Hagar. As is the case, as we saw in the video this morning, there was a literal Adam and a literal Eve. Now, many people in the church today are trying to make the story of Adam and Eve an extended allegory for how evil entered into the world, and they are doing away with the historical reality of it. Paul is not doing that here. That's not what this allegory means. This is literal, historical truth, and he is relating a spiritual truth from it. In the story, we have the bondwoman who is Agar. She represents the flesh. When we get to Galatians chapter 5, we're going to talk about the works of the flesh. The whole list of them. She represents the flesh. She also is representative of Mount Sinai, which is in Arabia. She is related to the bondage of the law. She is related to the physical Jerusalem in which there were Jews living at that day who were still living under the law for their salvation. They were looking at the law. And then they were representative of the persecutor. Because Paul was being persecuted by the Jews of his day. On the other hand, we have the free woman who is Sarah. She is the one who represents the promise. She is representative of the freedom in Christ apart from the law and to keep the law. She is representative of the Jerusalem which is from above. And she is the one who at this time is being persecuted by the Judaizers. This is the reality. This is the allegory as Paul develops it. The response we see in here is we see the barren one sings. In verse 27 when he says, Rejoice, O barren, you who did not bear, break forth and shout. And then the bondwoman we see is cast out. That's the end result. The barren one sings. She is the inheritor of the promise. The bondwoman is cast out. Now let's just boil it down to the brass tacks. We have a lot of time to do it, so I want to just bring it into focus without digging into every part of the allegory to develop what Paul is saying. Although there are very important words that are there, let's just look at it from the big picture and think about what is he saying here? What is he talking about? Here's the reality. God promised a seed. Galatians 3.16, that seed is Christ. God promised a seed and this seed would issue forth into an inheritance. As I told you when we were here a few minutes ago, Abraham had a problem in relationship to that promise. The problem was this. Both he and Sarah were going to be humanly incapable of receiving that promise by their own effort. There was no fertility clinic that was going to bail them out of this one. They were completely incapable of receiving that promise based on their own effort. The only way they would receive that promise was by God's grace. by God's power. And so Hagar represents to us man's reasoning. What's man's reasoning? We call it pragmatism. If it works, do it. This happens all the time in the church, doesn't it? If it works, do it. That's the human reasoning. Hagar? Handmade, this will work. We can bring in the promise of God, human reasoning, we can make this happen. And all they got was trouble. That's human reasoning. Hagar represents to us human reasoning that we now call pragmatism. Listen to me, my friend. Pragmatic means do not bring God's power. Because God's power is related to the glory that He wants to bring to Himself by working in impossible situations. And so, Hagar represents man's reasoning and man's efforts, which really is Pelagianism. If you work at it hard enough, you'll learn. You'll get it down. And so these things represent man's reasoning, man's efforts to bring about God's promises. Manipulation by human means. This is Paul's point. And I want to close by having you go to John 1. Go over to John 1 because this is so important that we understand the reality when it comes to salvation. When Abraham and Sarah... Do you remember the first time, those of you that are parents, do you remember the first time you held your child? Do you remember that, every one of them? Every one special, not just the first, every one of your children, you held them for the first time as a baby, after they were born, and you look at this child, this newborn, and you just see the gift of life, a gift from God, human life. It's an amazing, powerful emotion that evokes in the human heart, isn't it? Now think, when Abraham and Sarah hold Isaac, the child of promise, for the first time, They hold him there. They realize this child is the promised one that we could have never had except for a miracle from God. They recognize it. Can you imagine the power that's going on in their heart? Now, let's understand something. Every time someone comes into the family of God and is born again, it's that very same miracle. Very same miracle. We sometimes treat it lightly. It is a miracle. Whenever the life of God is born into the human heart that is dead in sin, that is a miracle. And listen, just like Abraham and Sarah could not produce it, neither can we. Only God can. Salvation is of the Lord. This is the point in John chapter 1. That is why, my friend, that is why we must pray earnestly for it. Because if we really recognize we cannot save another person, only God can, then we will recognize that in order for that to happen, we must seek Him by His means that He would pour out His power. And He commands us in Scripture to pray for the salvation of the lost. But what do we do? We're going to go, we're going to work it up. We're going to make it happen. We cannot make it happen. Let's drive that home in our thinking. Only God will, and He will do it in answer to prayer. Now notice what He says in John chapter 1. In chapter 1, verse 11, and then we'll close with this. He came to His own. This is Jesus Christ. He came to His own people. His own people did not receive Him. But as many as received Him, to them He gave the right to become the children of God to those who believe in His name. Notice the next verse. Who were born, not of blood, not nationality, transcends that. They were born not of blood, not of the will of flesh. That's Abraham and Hagar, isn't it? Remember that? The bondwoman is representative of the flesh. Not of the will of the flesh, nor of the will of mankind, but of God. It is a miracle. Every time it happens. Let's remind ourselves of that. That scripture says salvation is all of God's grace. My friend, we need to understand that we, if we are unsaved, are under the curse of God. And we must flee to Him and beg for His mercy. And He is the One who provides that salvation in Jesus Christ. And you have He made alive who were dead in trespasses and sins. And He goes on and He says in Ephesians 2, it is by grace you were saved through faith. It is not of yourselves. It is a gift. A gift of God. And it is not of human works. Lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works. Let us close with a word of prayer. Father, we thank You for Your Word. Father, we thank You for the reality that Christ has come as the Promised One. The fulfillment of the promises to Abraham. that His life has issued forth in the granting of an inheritance to those of us who will believe. Father, I imagine in this place this morning there are some people that have been resting in their own human efforts. They really think of themselves as being pretty good. They think that everything's okay with them in God, yet they've never thrown themselves under the mercy that is in Christ. Father, reveal to them that each of us are brokenness. in relationship to your holy standard in the law. May we flee from ourselves and flee unto Christ. Father, we pray that Your Spirit would awaken the hearts of those who sleep and that You would produce in them the very same miracle that happened in my heart and the heart of many people here when Christ was born in them. and they were born afresh. Father, we pray that You would bring that grace of life. For those of us that know You, may we rejoice as it tells us to do in the verses before us. And thank You for all You've done. In Jesus' name, Amen.