Okay, Luke/Acts For Beginners.
This is lesson number six. The title of this lesson, Jesus Facing Jerusalem, and this is part one of this particular section. We're going to cover Luke chapter 9, verse 51 to chapter 11, verse 54. So let's take a look at the outline that we are using in our study of Luke's gospel. It is one that is based, actually, on His movements.
Part 1, the beginning, chapter 1 all the way to chapter 3. This section covers His birth to His baptism by John. Then Jesus in Galilee, the second main section, chapter 4:1 to chapter 9:50. Here Luke begins with Jesus's temptations after His baptism, and follows Jesus as He begins His ministry and the gathering of His apostles, in the northern part of the country in and around His adult dwelling place in Capernaum,
near the Sea of Galilee. Luke describes many miracles and teachings, confrontations, with the Jewish leaders and interactions with people. And the one common factor to all of this was that they took place in the northern part of the country. The next section will describe events as He travels south to Jerusalem. So that's why we say Jesus faces Jerusalem, facing Jerusalem, heading for Jerusalem, chapter 9, starting in verse 51. In this section Luke will continue his description of Jesus's ministry, but now the scene changes as the Lord leaves the more friendly area of His hometown in the north, and he heads for Jerusalem and the fierce opposition that
He will face there, along with His apostles. So we begin with ministry training,
a period of ministry training, chapter 9, beginning in verse 51. We're going to read a couple of verses here. It says, "When the days were approaching for His ascension, He was determined to go to Jerusalem; and He sent messengers on ahead of Him, and they went and entered a village of the Samaritans to make arrangements for Him. But they did not receive Him,
because He was traveling toward Jerusalem. When His disciples James and John saw this, they said, 'Lord, do You want us to command fire to come down from heaven and consume them?' But He turned and rebuked them, [and said, 'You do not know what kind of spirit you are of; for the Son of man did not come to destroy men's lives, but to save them.'] And they went on to another village." So Luke talks about their departure. Note that Luke shifts gears in verse 51 by simply alluding to Jesus's ascension. Not His crucifixion or resurrection, but His ascension. He refers to the final scene of His ministry in order to change the current setting from Galilee, in the north, to Jerusalem, in the South. Seeing that the end of His ministry, which would be His ascension, seeing that the end was in sight, Jesus sets His mind to travel to Jerusalem, where first His death and resurrection must occur. First He has to die and resurrect, before this ascension can take place. He encounters an immediate resistance from Samaritans who will not host them in their town because He is a Jew. Not because He claimed that He was the Messiah. No. Because He was a Jew, and a Jewish prophet specifically by-passing their place of worship, in order to preach in Jerusalem, their hated Jewish rivals. They were religious rivals, if you wish. Jesus does not demand revenge for this rejection, as do James and John, but He reminds His apostles of His mission and their mission, which was to save, not to destroy. Jesus humbly goes elsewhere, giving them a good example of humility. He wasn't sensitive because of the fact that they had rejected Him. Next, Luke talks about discipleship. Not just any discipleship, but very exacting discipleship. The move to Jerusalem will be quite challenging. So Jesus clarifies how demanding becoming His disciple can be, as different followers, seeing that He is about to depart, offer various excuses for not leaving
with Him right away. So let's read verse 62 he says, "But Jesus said to him, 'No one after putting his hand to the plow and looking back is fit for the kingdom of God." So Jesus reminds these so-called disciples, reluctant disciples, that becoming a disciple of His requires no looking back. You need to be ready to move when He moves, not when you feel like moving. And so, the next section talks about the seventy who are sent out to minister. Read verses 1 and 2 of this section, 'Now after this, the Lord appointed 70 others and sent them in pairs ahead of Him to every city and place where He, Himself, was going to come. And He was saying to them, 'the harvest is plentiful, but the laborers are few; therefore, beseech the Lord of the harvest to send out laborers into His harvest." So these are sent to prepare His way for the places that He will visit on His Journey south. So that He just doesn't show up to a village or a place unannounced. These were going to go ahead of Him to preach and teach and to announce His coming. He states that there is a lot of ministry to perform and not many to carry it out. And then He sends out 70, actually 35 pairs,
to preach and to prepare the people for His own arrival. Let's keep reading about this.
In verse 3, he says "Go; behold, I send you out as lambs into the midst of wolves. Carry no money belt, no bag, no shoes; and greet no one along the way. Whatever house you enter, first say, 'Peace be to this house.' If a man of peace is there, your peace will rest on him;
but if not, it will return to you. Stay in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house. Whatever city you enter and they receive you, eat what is set before you;" And so, there are some guidelines here for their ministry, for the seventy who are being sent out, a couple of things. First, be careful. The world is a dangerous place. They're not going to always be received with open arms. Secondly, don't bring any extras. Everything will be provided for you. Thirdly, do not waste time with chitchat. Greetings: Hey, how's it going and chitchat? So what's going? Don't waste time here. You're there to minister. You're there to do something. You have some objectives here before you. And there's no time to wile away the hours, having a drink and sitting by the roadside and chit chatting about the weather and other matters. And finally, no door-to-door begging. Just stay in the place that welcomes you. No moving around. No trading up. When you find a place, stay there. The peace they offer, is the peace of Christ. And if the host rejects it, you have done your duty as a minister, as far as ministry is concerned. And you can receive the hospitality without guilt or offense. And finally, eat and drink what they offer without judging, either way, without judging. Oh, this is not good enough, or this is too good, or I mustn't do this or is this meat kosher? Just eat and drink what they set before you. Then in verse 9, "and heal those in it who are sick, and say to them, 'The kingdom of God has come near to you." So here Jesus summarizes their ministry: heal the sick. In other words, establish divine credibility through the power that I'm giving you here, the power of healing and casting out of spirits, as we learned later on. The second part, preach the word. Share the good news. These two things will work together. The miracles will lend credibility to your preaching. Then we keep reading verses 10 to 16, "But whatever city you enter and they do not receive you, go out into its street and say even the dust of your city which clings to our feet we wipe off in protest against you. Yet be sure of this, that the kingdom of God has come near. I say to you, it will be more tolerable in that day for Sodom
than for that city. 'Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon, which occurred in you, they would have repented long ago; sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon in the judgment, than for you. And you, Capernaum, will not be exalted to heaven, will you? You will be brought down to Hades! The one who listens to you, listens to Me, and the one who rejects you, rejects Me; and he who rejects Me rejects the One who sent Me." So God's judgment should motivate both the hearers and the speakers. The hearers are lost if they do not believe that Jesus is the Son of God, the Messiah. And the speakers need to remind the hearers that there is a definite consequence for those who disbelieve. Sometimes, some preacher, people say, he's preaching a hellfire sermon, brimstone, and he stepped on my toes. And we say it kind of jokingly, as if it's not serious, but it's always serious when it's from God's word. If the preacher or the teacher is talking about a judgment to come, there's nothing funny about that. That's a serious subject. That's a biblical subject. And the hearers must hear that, must hear that message. And the speakers are obliged to give that message. Obviously, not in every lesson. Not in every sermon, but in order to preach the whole counsel of God you have to preach how one is saved and the consequences for having rejected that salvation. And this is what Jesus is doing here. So the author mentioned several cities and nations that were destroyed by God for their disbelief in the past. A warning to all creation that God still cares about souls and God will hold everyone accountable to Him in a judgement. And so, Luke continues talking now about the result of the ministry, verse 17, "The seventy returned with joy, saying, 'Lord, even the demons are subject to us in your name.' And He said to them, 'I was watching Satan fall from Heaven like lightning. Behold, I have given you authority to tread on serpents and scorpions and over all the power of the enemy and nothing will injure you. Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven."
So the disciples returned especially happy that they were able to cast out evil spirits in Jesus's name. Since Jesus sent them out to heal, this extra power was like, for them, a bonus. Wow! We didn't just heal, we actually cast out the spirits. We had power over those things. Jesus mentioned Satan falling as a comment on their success over the demons. The idea is, if they, the disciples, could do this to Satan's followers, it thus meant that Satan himself, who was empowering these demons, he, himself, was losing power. He, himself, was being defeated. So this power also meant that they, and we,
as modern-day disciples, have the power to also defeat the plans and the schemes. When he talks about serpents and scorpions, these are symbols for these type of things. Scorpions and serpents, these are things that injure. Well, the schemes and the plans of the devil, these are things that injure. Knowing the truth, having the gospel, gives us the power over these type of plans and schemes that are meant to injure believers. And so, the Lord finished by helping these men get some perspective on their great spiritual victory over the evil spirits. The true victory, Jesus says,
won for them, by Him, and cause for everlasting joy, is that they are guaranteed eternal life in heaven. Sure, be happy that you've cast out spirits and that you've had a successful ministry, but be really happy for the fact that your name is already written in the book of life. You're saved. Your place in Heaven is guaranteed. And this here is followed by a prayer. Luke writes, "At that very time He rejoiced greatly in the Holy Spirit and said, 'I praise You, O Father, Lord of Heaven and Earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Yes, Father, for this way was well pleasing in your sight. All things have been handed over to Me by my Father and no one knows who the Son is, except the Father, and who the Father is, except the Son, and anyone to whom the Son wills to reveal Him.' Turning to the disciples He said privately, 'Blessed are the eyes which see the things that you see, for I say to you that many prophets and Kings wish to see the things which you see and did not see them, and to hear the things which you hear, and did not hear them." So Jesus' prayer develops the idea concerning the true reason that they should rejoice. They experienced a measure of spiritual power and they were excited and joyful concerning their experience. Others in the past had also felt and used God's power to perform miracles and healings, even raise the dead. Elijah, for example, we read about in Second Kings chapter 4, raising an individual from the dead. So others in the past that had this experience as well; however, Jesus says, they were privileged to know and serve the Messiah, the Son of God in person. Something only hoped for by those faithful men and women in the past who came before them. Yes, some people in the past experience the joy of exercising God's power, but they did not have the wonderful opportunity and experience of serving the Messiah, Jesus, Himself in person. And so, Jesus not only rejoices on their behalf, but praises the Father for the way He has finally fully revealed Himself to mankind, by giving this precious knowledge to simple men and women of low status in the world. An interesting thing about this passage here, is that Luke mentions all three persons in the godhead in the same moment of time. In verse 21, Jesus rejoiced, there's Jesus,
in the Holy Spirit, there's the Holy Spirit, while praising the Father. So just a little note there about this particular way that Luke refers to the the entire Godhead in one sense. And so, we move along to the parable of the good samaritan, chapter 10. This parable only appears in Luke's gospel and is given in response to a question posed to Him by a lawyer. So we read verse 25 to 29, "And the lawyer stood up and put Him to the test saying, 'Teacher, what shall I do to inherit eternal life?'
And He said to him, 'What is written in the law, how does it read to you?' And he answered, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.' He said to him, 'You have answered correctly. Do this and you will live.' But wishing to justify himself, he said to Jesus, 'And who is my neighbor?" And so, this question follows Jesus' comment in His prayer about the disciples, their names being recorded in Heaven. The lawyer tests Jesus by asking Him a question that he already knows the answer to, and hopes to argue against and discredit what Jesus might say. Now, some scholars say that this lawyer was offended by Jesus's previous comments about His disciples being in heaven because of their faith in Him. He asks this question in order to draw Jesus into a debate. In other words, the lawyer is sitting there, Jesus is making this prayer, he's complimenting His disciples, and then He says, but you're really blessed because you're working with Me and because your names are already in Heaven. So the lawyer, he's going to test that by asking this question. Now note that Jesus asks the lawyer to first answer the question himself. What's the greatest commandment? Which he does accurately, quoting the correct passage on the topic and Jesus confirms that his response is accurate according to the letter of the law. For example, if you love God, and if you love your neighbor as yourself, you will have eternal life. But, and here's the caveat here, the Jews, and especially the lawyers, were good at watering down or circumventing God's law in order to do what they wanted, but still claimed that they were righteous under the law. In other words, they found loopholes. For example, they would divorce their wives on any small pretext: they didn't like her cooking, she started to grow old looking, or something. Any pretext at all. And then they would claim that they were righteous because they followed the law by giving the wife a certificate of divorce. In other words, I've not done anything wrong. I'm putting away my wife because I don't like her cooking anymore. I just don't like her anymore. That's the only reason I have, but I'm okay in front of God, why? Because, well, I've done what Moses said. I've written up a certificate of divorce, and I've handed it to her, and I've thrown her out. So, therefore, I've done everything that God needs me to do so I'm okay. I'm good. They thought they had obeyed the letter of the law. But, of course, they hadn't obeyed the spirit of the law. So this lawyer tried to justify himself in the same way. The Jews made a distinction when it came to neighbors. For some Jews only other Jews could be neighbors. For others it was only those that was in your tribe or in your family that could be qualified as neighbors. So the real question was not, how do I obtain eternal life, but rather, who is my neighbor? Unlike the first question, where he knew that the lawyer had the correct answer and text, He answers this one because in doing so he will correct this man's mistaken notion about who really is his neighbor, and that is the reason for the parable that follows. So we read in verse 30, "Jesus replied and said, 'A man was going down from Jerusalem to Jericho, and fell among robbers, and they stripped him and beat him, and went away leaving him half dead. And by chance a priest was going down on that road, and when he saw him, he passed by on the other side. Likewise, a Levite also, when he came to the place and saw him, passed by on the other side. But a Samaritan, who was on a journey, came upon him; and when he saw him, he felt compassion, and came to him and bandaged up his wounds, pouring oil and wine on them; and he put him on his own beast, and brought him to an inn and took care of him. On the next day he took out two denarii and gave them to the innkeeper and said, 'Take care of him; and whatever more you spend, when I return, I will repay you.' Which of these three do you think proved to be a neighbor to the man who fell into the robbers hands? And He said, 'The one who showed mercy toward him.' Then Jesus said to him, 'Go and do the same." And so Jesus sets up the story about a Samaritan. This would be a person from a group of people in a place that is actually shunned by the Jews, because they considered these people half-breeds, because they had a mixture of Jewish and gentile ancestry. And Jesus starts the story about a man traveling and is robbed, even left naked and near death on a lonely back road between Jerusalem and Jericho. Now, we're familiar with this story, both a priest and then a Levite, who serve in the temple at Jerusalem, pass by him, but they don't stop to help. Now, I've heard some people say that they did so because they didn't want to become ceremonially unclean by touching him and consequently not being able to serve in the temple, but this is incorrect for several reasons. First, they were coming down, meaning they were coming from Jerusalem, they weren't going to Jerusalem. Which would mean that their temple service was already done. So there was no problem with them being unclean and spoiling their opportunity to serve in the temple. Secondly, unless they examined the man to see if he was circumcised or not, they had no way of knowing if he was a gentile or a Jew. I mean, he could have been a priest. And then thirdly, you became ceremonially unclean if you touched a leper or a dead body, but this injured man was neither dead, nor was he a leper. Jesus now introduces the main character in the parable and that is the Samaritan traveler. This man not only stops, but attends to the wounded man. And he brings him to an inn to recover from his wounds. Interesting to note the money that he left, the two denarii that he leaves, this would pay for two months worth of care in advance. A very generous offering that he makes to take care of the man. And so, after telling the story, it's Jesus's turn to question the lawyer. Actually, there were three questions here. One open question and two questions understood. So the first one would be, which of the three acted like a good neighbor? In other words, the priest, the Levite, or the Samaritan? There's the open question. Second question that wasn't asked, but is implied, have you been this kind of neighbor? You're the one, speaking to the lawyer, you're the one that brought up the question, who is my neighbor? Have you been this kind of neighbor? So the implied question circles back to the lawyer's original question about what one must do to receive eternal life? Love God and love my neighbor. And so Jesus challenges him even with a third question. Have you loved your neighbor in this way? Again, it's implied. It's just left there silently, but the question is there. So the lawyer, haltingly answers the open question by acknowledging that the one who, quote, showed mercy. Do you notice here, he couldn't even bring himself to utter the word Samaritan. He says, well, the one who showed mercy. He was the good neighbor. So Jesus, having revealed the hole, not only in his argument - his argument was, behind his argument was the idea, my neighbor is who I choose to be my neighbor. So Jesus reveals the hole in that argument. But He also reveals the hole in his spiritual life, as well, that he was not a loving person. He was not loving others as he should. I mean, he couldn't even bring himself to say the word Samaritan. And so, Jesus tells him, repent and act in the spirit that this command requires. In other words, my neighbor is my neighbor who is in need. All right, so we move on, or Luke moves on here, to a story about Mary and Martha, chapter 10, verse 38. Let's read that, it says, "Now as they were traveling along, He entered a village and a woman named Martha welcomed Him into her home. She had a sister called Mary, who was seated at the Lord's feet listening to His word, but Martha was distracted with all her preparations and she came up to Him and said, 'Lord, do you not care that my sister has left me to do all the serving alone? Then tell her to help me.' But the Lord answered and said to her, 'Martha, Martha, you are worried and bothered about so many things, but only one thing is necessary. For Mary has chosen the good part, which shall not be taken away from her." So Jesus and His apostles are closer to Jerusalem now, since we know that these women lived in Bethany, which was just a few miles away from Jerusalem. Luke gives us a glimpse of two female disciples who were disputing over the work in hosting Jesus and the twelve apostles. So in this scene we see that two things are being offered, two important things. One, food for the body, which Martha is preparing and trying to get her sister to help. She was trying to prepare and get her sister to help with that kind of food. And then food for the soul, which Jesus was providing with His teaching. Now both these things are important, but one is of greater importance. Feeding on God's word, that's more important than simply eating food. So in answering Martha in the way that He does, Jesus is merely pointing out this reality and truth. Mary has chosen the more important of the two. What is not spoken here, is that both Martha and Mary could have chosen to sit and listen and then the food could have been served later. So first, sometimes we think oh, we're not being fair to Martha. But there was no rush of the food, Jesus wasn't demanding the food. They could have listened to Him and then prepared the food. That would have been okay as well. Another section, instruction on prayer in verses 1 to 4. Let's read that, chapter 11:1, "It happened that while Jesus was praying in a certain place, after he had finished, one of the disciples said to Him, 'Lord, teach us to pray just as John also taught his disciples.' And He said to them, 'When you pray, say: 'Father, hallowed be Your name. Your kingdom come. Give us each day our daily bread. And forgive us our sins, for we ourselves also forgive everyone who is indebted to us. And lead us not into temptation." So a disciple, one of the seventy, asks Jesus to instruct him on prayer in general, like John did for his own disciples. And Jesus responds with both a model prayer and the attitude that one must have while praying. Now the model prayer Jesus gives is in an abbreviated version of the one that He gave in the sermon on the mount. What is unique is an illustration He makes, which is only found, again, here in Luke's gospel. So let's read that illustration, "Then He said to them, 'Suppose one of you has a friend and he goes to him at midnight and says to him, 'Friend, lend me three loaves, for a friend of mine has come to me from a journey and I have nothing to set before him. And from inside he answers and says, 'Do not bother me, the door has already been shut and my children and I are in bed and I cannot get up and give you anything.' I tell you, even though he will not get up and give him anything because he is his friend, yet because of his persistence, he will get up and give him as much as he needs." So the the story highlights the virtue of persistence, because Jesus concludes that the man received what he asked for, not because of need or friendship, but because he would not quit asking for it. So let's keep reading this passage, verse 9, "So I say to you, ask and it will be given to you. Seek and you will find. Knock and it will be open to you. For everyone who asks, receives. And he who seeks, finds. And to him who knocks, it will be opened. Now suppose one of you fathers is asked by his son for a fish, he will not give him a snake instead of a fish, will he? Or if he has asked for an egg, he will not give him a scorpion, will he? If you, then, being evil, know how to give good gifts to your children, how much more would your Heavenly Father give the Holy Spirit to those who ask Him?" So in the following verses Jesus makes two practical applications from the story and the practice of prayer. First application, keep asking and searching and trying. Prayers are acts of faith. And our continued prayers build faith and develop patience in us. They are the most basic form of spiritual exercise. They are always answered in some way, at some time, according to God's will, according to God's timetable, but not according to our timetable. And then the second lesson, God knows what to give us. Human fathers usually give their children good gifts and they know what those are for each child. Jesus says, in the same way, but at a much higher level, our Heavenly Father knows this as well. Jesus mentions the greatest gift of all, the Holy Spirit, who will eventually raise us from the dead, Romans chapter 8, verse 11. Now Luke talks about, or describes, an attack and a warning of the Pharisees. The next long section here highlights an ongoing conflict between Jesus and the Pharisees. Now that He and the apostles are near Jerusalem, the attacks of the Pharisees, who are concentrated in this area, are going to step up. We read verse 14, it says, "Then He was casting out a demon and it was mute when the demon had gone out, the mute man spoke. And the crowds were amazed, but some of them said, 'He casts out demons by Beelzebub, the ruler of demons." So Luke recounts, the source of this attack centers around their efforts to discredit His miracles, as works of the devil. And in verses 16 to 28 Jesus responds that if the devil is working against himself, by casting out demons in Jesus's name, it means that he is divided and, of course, defeated. If, of course, on the other hand, He was casting out demons by the power of God and they, the Pharisees, were against Him, then it meant that they also were siding with the devil. And here we read verse 23 where Jesus says, "He who is not with me is against me, and he who does not gather with me, scatters." This is meant for the Pharisees. In verse 29 to 36, some in the crowd challenged Jesus by asking for a sign. And what they were talking about was a nature miracle, as in the time of Moses. Water from a rock or manna from Heaven. Some type of nature miracle. And Jesus prophesizes that He will give them a spectacular miracle, which will be His resurrection. But they neither understood His reference, the sign of Jonah. And because of their disbelief, they will not be privileged to see this miracle when it actually occurs. He charges them with blindness and darkness because they reject Him. Now, the idea that their light is darkness is a way of saying that what they think is true, which would be light, that He is not the Messiah, this really is darkness. It's untrue, and will not safely guide their steps. In other words, they're being guided by the notion that He is not the Messiah. And so, they base their decisions and their actions on what they believe is true, which is, in fact, untrue. So what Jesus is saying, if your light, the truth that you follow, is actually darkness, is actually untrue, then you will never find your way. And this light will not be able to guide you. He finishes His response to them by telling them that if they accept the truth about Him, that He is the Messiah, they will have a light to properly guide them. Then in verse 37 to 54, there are woes. He does woes on the Pharisees. Condemnation on the Pharisees. He finishes by pronouncing a series of six woes on the Pharisees after he has been criticized by them for not performing the ceremonial cleansing rights, required by their own rules. These woes are accusations for their past sins of greed, and pride, hypocrisy, impurity, oppression, violence, and obstruction of the truth. And the truth was that He was the Messiah. They stood in the way of that truth being accepted by the people. And so Luke records that after this confrontation, the scribes and the Pharisees joined in a plot together to kill Him. Alright, so we've covered -
I'm kind of moving quickly here. We have covered quite a number of events in this section, and other than the observation that these things all took place as Jesus was heading for Jerusalem, there's no general theme here, but there is a possible lesson, many lessons. But I only pick just one lesson, okay. And here it is: we, you and I, we're the seventy today. We're not the apostles.
There were only one set of those apostles. They had been witnesses of Jesus's baptism and and also witnesses of His resurrection. Those were the two requirements, and had been called by Jesus, of course. But those were the requirements. Well, there were only 12 of those. Originally twelve. And then, someone was selected to take Judas's place. And then, of course, Paul the apostle was appointed afterwards, but that's it. So we're not - when some people say well I'm a modern-day apostle. No, you're not. You can't qualify. But we are part of the seventy that He sent out. Yeah. Only Twelve chosen apostles, but the model for us is not them. The model for us is the seventy. It's our job to proclaim the gospel to our neighbors and to our nation. And to confirm that with the witness of our pure lives and our good works. We can't perform miracles. It's not been given to us to do that in our generation. But what we can do is to clearly and passionately proclaim the gospel, and to give power to that gospel through the kind of lives that we live. The things that we do. The way that we act, the way that we love our neighbors. Right? The way that we love our neighbors is the power behind our message. Good thing about this congregation, of course, when people come here, they always say what a warm and friendly congregation. I felt so welcomed when I was here. That's good. That's a good thing. They're feeling the love of Christ, the power of the gospel is reaching them through the love that they experience when they are among us. So there's the lesson. We're the 70. We're the ones charged with taking the gospel out to the world at this time, okay? So we're going to stop here. Here's the reading assignment for the next lesson, that will be Luke chapter 12, verse 1, all the way to chapter 14. As you can see, important to do the reading ahead of time, because I just do not have time to read all of the passages while we are in class. So it helps me if I know that you've read the passage ahead of time and you know what I'm talking about, as I'm making comment on the various passages that we don't take the time to read. Okay? That's it for today. We'll see you next time.
