Scott continues the study of Romans in Chapter 9:6–16, addressing some of the deep questions that arise about God’s promises to Israel and to believers more broadly. He draws a sharp distinction between physical and spiritual Israel, pointing out that not all physical descendants of Abraham are considered children of the promise. Using the examples of Abraham, Isaac, and Jacob, Scott demonstrates that God’s promises are grounded in His own sovereign choice and not human effort or lineage.

He discusses the complexities of divine election, emphasizing that God’s mercy and grace are freely given according to His will—and are not based on our own logic, emotion, or perceived fairness. Scott Keffer points to God's dealings with people like Abraham and Moses to show both the certainty of God's word and the mystery of His sovereign will. The assurance for listeners is that God's promises remain firm, and all who trust in Christ become heirs to these promises—not because of anything inherent in themselves, but purely out of God's mercy and faithfulness.

Download the Insight Sheets Here:

Blank Insight Sheet: https://drive.google.com/file/d/1kbOg0nOUPQaEAniXLSog3ilaW6Js_VKt/view?usp=sharing

Insight Sheet With Answers: https://drive.google.com/file/d/1J2fWDRXgQK-sbiVK1nKS8X6iYFYtcV6x/view?usp=sharing

Key Topics Discussed:

1. God’s promises to Israel: failed or fulfilled?
2. Difference between physical and spiritual Israel
3. The covenant promise to Abraham, Isaac, and Jacob
4. Miraculous nature of God’s promises
5. Contrast between children of the promise and children of the flesh
6. Divine election and God’s sovereign choice
7. The meaning of “Jacob I loved, Esau I hated”
8. God’s justice, mercy, and compassion
9. The relationship between divine sovereignty and human responsibility
10. How believers share in the promises to Abraham through Christ
11. Finding assurance in God’s character and promises
12. Living confidently in God's mercy and grace

Hi.

If you're looking for greater hope, assurance and confidence through the shifting sands of life, then join me on today's episode as we dig deep into the Bible to discover rock solid truth for life and living from the God of the Bible. I'm your host, Scott Keffer. Hi and welcome to today's episode. As always, for a deeper experience, you can go to the show notes and download the blank insight sheet. Fill in the blanks along with the group. Depending on how you're listening to this, there will be a link to the episode website@beholdingbibletruth.com and a sheet with the answers is included as well. Enjoy today's episode.

Well, we walked through Romans 8 to discover some great and powerful promises and assurances. And now we're stepping into Romans 9, where some deep and perplexing questions are asked and answered. It's very important as we go through here that we remember that we are spelunking, if you will. How many have done speed lunging. So I went friends on a caving mission, literally, where you go below the surface to places that you've never been before with a guy, fortunately, and I got separated. I remember trying to find my way out and I, I ended up in this small little area and there was nothing but rock. And I can remember just being really freaked and thinking, all right, can I, you know, do I have my breadcrumbs that I can reverse myself out to to find everybody? But as you go deeper and deeper and darker and darker, it gets scarier. So at the end of Romans 11, this section of scripture, the spirit of God, through the apostle Paul is going to exclaim, oh, the depths of the riches, both of the wisdom and knowledge of God.

How unsearchable are his judgment, fathomable his ways. And then he asks, who is first given to God but should be given back to him? Who does God owe? And then he says, for from him and through him, and to him are all things. To him be the glory, right? To him be the glory. So we are walking and diving deep, if you will, spelunking. And there's going to be questions as we walk through here, and that's a good thing. The answers aren't as important as the questions that we're asking, the right questions. So as we take a look at this section of scripture, going to make sure we ask the right questions and see what scripture says. So stand with me if you will.

We read Romans 9:16. But it is not as though the word of God has failed, for they are not all Israel who are descended from Israel, nor are they all children, because they are Abraham's descendants. But through Isaac, your descendants will be named. That is, it's not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. For this is the word of promise. At this time I would come and Sarah shall have a son. And not only this, but there was Rebecca also, when she had received twins by one man, our father Isaac. For though the twins were not yet born and had not done anything good or bad, so that God's purpose according to his choice would stand not because of works, but because of him who calls, it was said to her, the older shall serve the younger, just as it is written.

Jacob I loved, but Esau hated. What shall we say then? There is no injustice with God, is there? May it never be. For he says to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion, so that it does not depend on the man who wills or the man who runs. But I'm God who has mercy, the word of the Lord. Thanks be to God. So what's going on here? So we Finish out Romans 8 with these great promises and this great question. Who shall separate us, right? For I'm convinced that neither death, nor life, nor angels, nor principalities, nor things present or things to come, nor height, nor depth, or any other created thing shall be able to separate us from the love of God, which is in Christ Jesus. So then the next question comes.

Well, what about Jews? What about those who are born Jewish, descendants of Abraham? Because in the early church, of course, most are Jewish who are coming to a professing, saving faith, right? But then it's. It's the. The door opens for Gentiles. So what about those. What about those born Jews who are turning to Christ? What about those who are born Jewish? Right. Of the lineage of Abraham, Isaac and Jacob? But I put down there, Romans 9 confirms Romans 8. It's the response to Romans 8. What? The promises of Romans 8.

Initially, Jews were mostly right. Believers were mostly Jewish, but the growth after that was mostly Gentiles. So if God's promises to Israel could fail to the nation of Israel, to those born Jewish, then could our assurances in Romans 8 fail? That's the response here. Does that make sense? So he says emphatically, the word of God has not failed. Because that would be the implication if that's true, right? If something. Something's broken about the promises to Israel, then the word of God has failed. But he says the word of God has not failed. There is a physical Israel and there is a spiritual Israel, And they're not the same.

And of course, Jesus encountered that with the Pharisees, right? You were born, you were of Abraham, right? And you believe that that was sufficient for salvation. And he said, no, then. And the spirit of God, through the apostle Paul, is reminding us that it's not physical. It's. You're not physical birth. You're children of the promise. Children of the promise are the children of God. Children of the promise.

What's the promise? Pledge, Pledge, commitment. Give our word to something will be. Yeah, a promise. So he says it is the children of the promise that are the children of God, not Abraham's physical descendants. So he makes it really clear. There's a physical Israel and there's a spiritual Israel, and they're not the same. So what is the word of promise to the children of promise? What was the promise? Well, first of all, he says here, there was Abraham, right? First of all, there was Abraham. The promise to Abraham.

And Sarah shall have a son of promise. This is a covenant promise. This is a covenant promise. What does that mean? It says, God said, no, but Sarah, your wife, shall bear a son and you shall call his name. And Isaac. Right. And I will establish my covenant with him. So this is a promise of covenant for an everlasting covenant for his descendants after him.

And of course, there's the promise to Abraham. I will bless him for the nations will be blessed through you. This is a covenant promise of the son. You shall have a son of promise. And it's not only covenant promise, Right? He what was her ability to have a son? So it says, is anything too difficult for the Lord at the appointed time? I will return to you at this time next year. And Sarah will have a son. Was it physically possible for her to have a son? No, it was not. It was not possible.

Right? And it says in. In. In Romans 4, where. Where they speak about this. Even God, who gives life to the dead and calls into being that which does not exist in hope against hope. He believed. Who's that? He. Abraham.

Yeah, Abraham. So that he might become a father of many nations. According to that which was spoken, so shall your descendants be. Without becoming weak in faith. He contemplated his own body. What does that mean? We be taught this is not possible. Like, I'm. I'm looking down.

How many of you have gotten up right in the morning and you look in the mirror, right? You think, I've got a day Ahead of me, like, this is not right. He's contemplated his own body saying, this can't happen. I'm not going to be able to shovel today. I'm not going to be able to do this, right? As we contemplate our own body, this is physically not possible, right? So that's what he did. Now, as good as dead. How many felt like that when they were all out of bed? Right? Here they are, right? 100 years old, right now, as good as dead, if you will, right? He was about 100 years old. And the deadness of Sarah's womb, it's not possible. So this is a promise, right? And it's a miraculous promise.

So it's a promise which is a pledge. It's a covenant promise, right? So an everlasting covenant. And it's a miraculous promise. God who promises. This is the God who promises will bring something out of nothing. This is just not a promise that I'm going to bring it about. It's a promise to bring something out of nothing, right? Ex nihilo, out nothing, literally, like the creation of the world. By faith, we understand that the world was created by the word of God so that what is seen was not made out of things which are visible.

So God spoke. Out of nothing came everything. So he's saying, this is the promise. It's a miraculous promise. Is anything too difficult for the Lord I love that is anything. It's a great question. Is right anything too difficult for the Lord? And he reminds us, here is what promises mean. At the appointed time, God says, I will return and do the work that no one else can do.

And. And Sarah shall have a son. So he's saying, Abraham, right? And the son of promise is not based on birth, right? It's not based on birth. Isaac was the child of promise, right? Two. Two, Two. Two sons, right? Ishmael, right? Born of a bond. Woman was the child, if you will, the. The child of the flesh.

So you have a child of the promise, and you have child of the flesh. What was the child of the flesh? I'm done waiting for God to bring about his promise. So I'm going to go out and make it happen, right? So I'm going to. I'm going to.

I'm gonna.

I'm gonna make God's promise happen. Because he's not answering. In my time, how many have done that? I'm gonna go out and find the bond woman and make this thing happen by itself, right? It's a picture of the child of the flesh. We're Going to make God's promise come to bear. Make God's promise come to bear. This is a promise that God can keep, not us. So he shows us that it's not based upon birth. And you might say, well, yeah, that's the difference between the child of promise and the child of a bond woman.

Well, what about Isaac? So he goes on to say, well, what about Isaac? Well, Rebecca will also have a son of promise. Two sons there. Twins, right? Jacob and Esau. Two nations. Showing two nations, two peoples, two kinds of people, right? So he says, and the Lord said to her, two nations are in your womb and two peoples, Two peoples. These represent two very different people. One people shall be stronger than the other, and the younger will serve the older. Does that make sense? No.

The. The younger always serves the older. The older doesn't serve the younger. Right. The older doesn't serve the. The older shall serve the younger. Oh, wait a minute. That's not how it is.

So something's going on here. Two peoples, right? Jacob and Esau. Jacob and Esau. And it says it was not by birth and it was not by works. He says, even. Because it was before they were born. Before they were born. When they were.

Even though the twins were not yet born. They were not yet born. What does that mean? Nothing they did. Nothing they did. So this. This was laid out before they were born. And he says, there's a purpose here. There's a purpose.

So that God's purpose. What's God's purpose? Divine election and God's calling. Divine election and God's calling. If you've been a little Christian for a while, these are like. Morning. Morning, Rogers. Okay, hard subjects, hard stuff. We're now down deeper, deeper, deeper.

Okay, but let's hang with him, because all we're doing is looking at Scripture, right? So what is it showing? God is free to choose. God is free to choose. God is free to choose. God's saving purpose rests entirely on his sovereign, gracious call. Okay? And as we walk through here, remember, this is a principle. Want to think with principles. It's very important. This principle run to the core.

Run to the core. Which means. Right. Run to what is absolutely certain. What is absolutely certain. The further you get out here, the more questions that we get, don't we. The further we go. Because we're going to say all the stuff that this means, right? So it's saying that he says very clearly, very clearly, so that God's purpose according to his choice would stand.

That's the purpose, Right? Right. So what's he saying? God is free to choose so that God's right choice is the word election. So the God's election is the word. God's election would stand so that God's election would stand. The Greek word is choosing out, selecting or choice. I see that. So first of all, if. If the purpose of this is so that God's choice or election would stand, the principle behind that is that God is free to choose, that he has the right to choose.

He has the ability to choose, and he chooses. He chooses so that God's election would stand. Well, okay, here we go. First of all, this is counter to our logic. The older will serve the younger. Is that right? Well, the older doesn't serve the younger. That doesn't make sense. Right? The younger always serves the older priority.

Right? In birth priority, the oldest right had a double portion. The oldest had place of priority. Well, in this case, that flipped. Well, that doesn't make sense. The older will serve the younger. So it's important somebody says, this is not a moral proclamation. This is not a moral proclamation. So something's happening in opposition to what seems logical.

Why? What does he say? Before, he had not done anything go to red, right? He says it. So it's not based upon his morality. Right? That. That was the case. All right. So the first thing he said, the older will serve the younger. This does not make logic, right? This is counter to what would be logic, right? So he had not done anything good or bad. Everybody get that? So it's before.

It's not like the older will serve the younger because one is morally better than the other. So he's saying it's before they had done anything good or bad. Okay, well, what's the other. If it's not right in logic order, then he flips over. This is also to counter our. Not only our logic, but our emotions. This is to counter our emotions. Jacob I love and Esau I.

Oh, how many have had a problem with that? If you've never seen that, right? Yeah, I've seen that. You go like, what's up with that? God loved and God hated. What are you talking about? Right? Because we think through our emotions. We think through our emotions, right? This is covenant preference, not an emotional proclamation. The difference. This is covenant preference, not an emotional proclamation. When we say I love, I hate it. It's emotional for us.

For God, it's a covenant preference. The Lord and he says in Deuteronomy, let's think about the nation Israel. Why did God set his love upon them? It says the Lord did not set his love on you, nor choose you, because you were more in number than any other people. In other words, it wasn't because of who you are, wasn't because of your character or your nature or your morality or your number or your strength or your wisdom, right? Why did he love them? But because the Lord loved you. What does that mean? I loved you because I loved you. Which means I'm free to set my love upon whomever I'll set it upon. You didn't earn it. It's not based on your quality or your character or your number or any of that stuff.

I loved you because I loved you. How many were like Tell, which means God is free to choose, to set his love upon whom he wants to set. But because the Lord loved you. So it's counter to our emotions. And it is similar to this. We think of hate as an emotional hate. This is a covenant preference. So remember when Jesus said, if anyone comes after me and does not hate his own father, mother, wife and friends, he's not saying hate them.

He's saying preference and priority. Does that make sense? Not that you would hate your father, mother, wife, but in relative terms and priority, you. Right? Everybody get that? That's the picture. We think this is an emotional statement. It's not. Anyone comes after a woman, said to Spurgeon, great Spurgeon, I cannot understand why, why God would say that he hated Esau. How many have thought that? So Spurgeon replied, that is not my difficulty, madam. My trouble is to understand how God could have loved Jacob.

See, we. We get confused, right? Because we go to the things that we can't understand, and we miss the first thing which we can't understand. How is it that God set his love on anyone, any nation, any person, anyone, the eternal, everlasting right love of God, that God would set it upon anyone. So, of course, where do we go with all of that? Well, that doesn't seem fair. That doesn't seem right. But at the core of that, what are we asking? Is God unjust? Yeah, is God unjust? That's our question. Is God unjust in all of this? That doesn't seem right, right? Counter to how we feel, counter to how we think. So the question is, is God unjust? And spirit of God, through the apostle Paul, doesn't waste words.

He exclaims in the most emphatic way, absolutely not. Absolutely not. If you go back to Deuteronomy, talks about the Lord, the rock, his work is underlined, perfect for all his ways, underline that are just how many of his ways? All his ways are just a God of faithfulness and without injustice, righteous and upright. Is he. So we have this truth of God's right election. And then we ask, of course, is it logical? No. Is it emotional? No. But at the core of that is this is what we're asking.

Is it just? Is it just? Does God have the right to choose? Does he have the right to decide to set his love upon some, not upon others? Does he have the right to do that? Is he able? Not logical, it's not emotional. Is it just? He would answer, absolutely. Absolutely. Because there's no way that God can be unjust. Which means. Which leads me to. I don't understand, right? I don't understand. Because I don't understand the implications of it.

I don't understand, right? The application of it. I don't understand any of that. So he's saying, run to the core and just hold on to this fact that our God is just. There is no injustice in him. Which means it's not likely that I will understand or I will feel that it's right. So he says, well, what about Moses? So he goes back and Moses is meeting in the tent of meeting with God. So he goes out and Joshua comes with him. He meets with God in the tent of meeting, and he calls out to God.

He says, I pray thee, show me your glory. What a bold prayer. And first of all, I'm not sure I'd pray that. Now imagine if you said, to the eternal Lord of lords and King of kings, like, show me yourself. Are you ready? Would you want to meet face to face with the eternal God? Show me your glory. So here's what the Lord says. Watch this. He says, I myself will make all my goodness pass before you.

First of all, he says, you can't see me directly because anyone who looks upon me will die. So he says, I. What I'll do is I will make my goodness pass before you and I will proclaim. What's he going to proclaim? The name of the Lord. He says, I will let my goodness pass. You can look at my backside and I will proclaim my name as I come by you. Well, what's his name? What's God's name? Yeah. Who he.

It's who he is, right? Yeah. It's who he's saying. When he's saying, proclaim my name, I will show you who I am. I will give you a glimpse of my name. Who are you for? For God to name, Right is who you are. So he says, I will proclaim the name of Yahweh before you, and I will be gracious to him. I'll be gracious and will show compassion on whom I will show compassion. What? Wait a minute.

Where did that come from? So he said, I'm going to let my goodness pass before you, and I'll proclaim my name. And then he says, I will. Let's read that together. I will be gracious to him. I'll be gracious, and I will show compassion on whom I show compassion. So when he says, show me your glory, God reveals this, which is, I will have compassion on whom I have compassion. I'll be gracious to him. I'll be gracious.

Is that your glory? That's his glory. What does that mean? Our God is free. He's sovereign. You can't push him in the corner. You can't twist his arm. You can't bribe him. Nobody has the ability to force him to do. Huh? We live in a world where all are in power.

Power corrupts. And absolute power corrupts absolutely. Why? Because men are corruptible. He's saying, God is not corruptible. He cannot be pressured. He cannot be pushed into the corner. He is the sovereign, right? He's the blessed and only sovereign. There is no other.

There's no one over God. There's no one calling God to account. There's no one who can take God right to the shed. There's no one, right, who can force God to do what he will not do. So he says, you want to see my glory? My glory is I'll have compassion on whom I'll have compassion, and I'll show mercy on whom I'll show mercy. Which, of course, begs the question, well, wait a minute. That doesn't seem fair. God gets to choose.

How about we step back and say, wait a minute, he's the Lord of all. Why does he have to have to have compassion at all? Who says he has to be compassionate and gracious? Could he be. Could he be an evil, evil tyrant like Nobody, no, can call God to account. So the fact is that his name is grace and mercy. That's what his name is. His name is grace and mercy. Grace and mercy. So it says that the Lord descended in a cloud and stood there with Moses and said, the Lord, the Lord God, gracious and compassionate, slow to anger and abounding in loving kindness, keeping loving kindness for thousands, forgiving iniquity, transgression and sin.

Yet he'll by no means leave the guilty unpunished. Visiting the iniquities of the fathers to the children and the grandchildren to the third and fourth generation. It said, moses made haste to bow low toward the earth and worship. The response is, I'm the Lord and there is no other. I am God, and fortunately, there's grace and mercy with me. Slow to anger and abounding in loving kindness. Abounding in loving kindness. So it says very clearly, God will have mercy on whom he'll have mercy and compassionate on whom he'll have compassion.

That's again, really powerful to know that there's mercy and compassion with the Lord. He's gracious, and compassion very. At the very center of who he is is grace and compassion and the freedom to set his love upon whomever he will set his love upon. So I put it a great reminder that God is not obligated. God is not obligated. So think about this. If God is obligated to show mercy, then it's not mercy, not mercy. It's an obligation.

Justice is something that God owes. Mercy is something that God gives. Mercy is something that God gives. See, we get stuck in the fact that he has the right to be merciful to whom he would be merciful. We don't get stuck in how's the fact that he's merciful or gracious, that there's mercy and grace for any. So we have God's mercy. A bit of a mind twister. So we have divine sovereignty and human responsibility.

Divine sovereignty and human responsibility. Tilt. How does that work? Where do we go? Logic, emotion, logic. Emotion doesn't seem to explain it. Not denying human responsibility, denying human sovereignty. Denying human sovereignty. So he says very clearly, it's not man's desire. He said it's not man's desire.

The. The. The Greek word means will, wish or desire, our intention or design. It's not man's desire, desire to have it, nor man's effort, nor man's effort to run or to walk hastily. Not to will or to walk, not to will or to work right. God's mercy is God's sovereign choice. God's sovereign choice. So I put there, not cold fatalism, but our God who delights in saving.

For. For the Lord is not slow, not slow about his promise, but some count slowness was patient toward you, not wishing for any to perish, but for all to come to repentance. Will all come to repentance? No. Is that his heart's desire? Yes. Yes. Yes. So that leaves us in a deep cave, the edge of a rock, with. Stuck with.

This is who God is. So I put in there. So who do you want God to be? Well, I'd like for him to be explainable. I'd like for him to be controllable. I'd like for me to be. For him to be like me. Who you want God to be like? So he asked the question to Isaiah, to whom then will you liken me, that I should be as equal? You want a God who's explainable? You want a God who's controllable? You want a God who's like you? Or do you want a God who's awesome and fearful? Awesome and fearful? Why? The fear of the Lord is beginning of wisdom. Knowledge of the Holy One is understanding.

So you come to grips with what do I want? What kind of God do I want? What Voltaire say, God made man in his image and we've been returning the favor ever since. But when you think about it, do you want a God who's explainable? Do you want a God who is controllable? Do you want a God like you? Or do you want a God who's awesome? That men may know from the rising, from the setting of the sun that I'm the Lord and there is no other. The one forming light and creating darkness, causing well being and creating calamity. I'm the Lord who does all of these. That men may know. That men may know that there is no other. There is no other soul. What does this point to? God's greatest mercy to us.

What's his greatest mercy? Jesus Christ. God's greatest mercy is Jesus Christ. And so you roll all the way back to moon worshiper Abraham, called out of idolatry to be the father of many nations, to which God made this amazing covenant promise. The Abraham, the Abraham covenant. Right? All the nations will be blessed through you. So here's a question. How is it that you get to share in the promises to Abraham? How is it that you get to share in the promises to Abraham? Exactly. He says we are heirs according to the promise.

We are heirs according to the promise. Heirs? What does he mean? We share in the inheritance? If you belong to Christ, then you are Abraham's offspring. Were you born that way? Were you born to deserve to be an heir? How did you become an heir? The promise God's mercy and grace set upon you so that you became an heir of the Brahmas. God's mercy and grace. Not forced to do it, not obligated to do it. Out of his loving kindness and compassion, he set his love upon you in Christ. He delivered him up for us all. How will he not also with us? Right? But we are heirs according to the what? According.

There's a promise. A promise not as you will or as you would walk, right? So I put there a great ro. This is about salvation, of course, but think about the promises of God. Think about our A God who promises in Hebrews. He said, I swore by two unchangeable things. I took an oath and I said it. Who do you do that for? To secure our hope, to secure our confidence. The promises of God.

And not just salvation, but it goes back to Romans 8. He who did not spare his own son, but he delivered him up for. For us all. Then he asked the question, well, how will he not also with him freely give us all things? So this is about the heir of salvation, the heir of the Son. We are the son of the Most high God. So God's saying, if I sent my son and I gave my son in order to purchase you, right, to set my love upon you, is there anything that I would withhold from you? Is there anything that I would withhold from. Freely give us all things. Underline that.

Freely give us all things. Well, just about this whole question, right? The yeah, but really gives all things. We do the yeah, but yeah, but I love this. In. In Romans, he talked about Abraham. He said, yet with respect to the promise of God, he did not wait, waiver, did not waver and unbelief. The wings of unbelief flow, don't they? They blow. They blow against God's promises.

Present circumstances blow. Unbelief blows. It waver, causes us to waver. But he says he did not waver in unbelief, right? What did he do? He grew strong in faith, giving glory to God and at the same time being fully assured that what God had promised, he was able also to perform. So he starts with what about those who were born Jewish? Well, there's a physical Israel and there's a spiritual Israel. And the spiritual Israel is based upon the promise, the promise of a son, the promise of heirship. Right? Abraham, Isaac and their descendants, the spiritual descendants. And with that, in Christ.

All the promises are yes and Amen. Yes and Amen. That's what he's saying. So what do you believe in God for? Or what do you need to believe God for? This is about your eternal destiny, but it's about your eternal identity along with your eternal destiny. Does that make sense? Y. Along the way. Along the way. What are you believing God for today? Don't weaver in unbelief grow strong in faith, give glory to God and be fully assured that what he had promised he is able also to perform.

All right, write down the inside question. Oh it's a great reminder when you find yourself in that dark little room up against what seems like rocks, darkness run to the core resting on God's mercy of grace, God's sovereign ability to set his love upon you and upon whom he will. Who has an insight or a question comment.

Thanks for listening. I hope you have greater hope, assurance and confidence in your life and a deeper trust in the God of the Bible and His Son Jesus Christ. Until next time. May the Lord bless you and keep you. May the Lord make His face to shine upon you and be gracious to you and may the Lord lift up his countenance on you and give you his peace, his shalom in your soul and in your life. Until next time. May God bless you and keep you.