Bill Johnson - God Isn't Asking for Great Acts of Faith, Just Your Simple YES
He’s not always looking for the noble things; he’s looking for the simple things that illustrate transformed life. Anybody can psych themselves up to give a big gift; anyone can psych themselves up to have a conversation with somebody about Jesus. But it’s the ongoing daily life that reveals Jesus that truly moves him. Thank you, thank you, ah, thank you, thanks, thanks, thanks, wow. Good morning. Yep, still morning—I lose track. Good morning! One announcement we forgot to make is that Randy Clark is with us this week, and it’s always an upgrade for us in revival and the anointing for healing. I just want to encourage you to prioritize it.
The conference itself is sold out, but the evenings are open to the public, and we just encourage you to come ready for a miracle, come ready to get a personal upgrade. Is anybody else ready for just an upgrade in how you do life, how you do ministry, how you see breakthrough with people? Man, I am just so… alright, open your Bibles to the Book of Malachi, and we’ll try to move on from where we were a week ago. Malachi! Now I can’t say it right. Malachi! I think it’s probably 30 or 35 years ago when I first heard somebody introduce Malachi as «Malachi, the Italian prophet,» and that gem has stayed with me all these years. I want to create somewhat of a context. Even if every one of you were here last week, I would still create this context just as a reminder so that we can build on it for today, knowing that there are many in transition, and some of you were here while some were not. The Book of Malachi is a book of correction and a book of promise.
What’s important for us in studying the Old Testament is that we need to learn prophetic language, so to speak. We need to learn how meaningful Old Testament scripture is to the New Testament church. I remind you that the early church had only the Old Testament until letters and epistles were written to them, but all they had was the Old Testament. Romans 15 says that these things—referring to the Old Testament—were written for our instruction. It’s actually New Testament material, but you have to know how to translate or interpret what’s being said because of the prophetic language, which we’ll take a stab at this morning.
One of the things that becomes clear in the Book of Malachi is that he’s addressing sacrifices. Now let me clarify something: we have parts of the Old Testament that ended at the cross. We have some parts of the Old Testament that made it through the cross but changed, and then we have parts of the Old Testament that make it through the cross completely unchanged. It’s wise to recognize that difference, and I’ll illustrate it. What ended at the cross? Animal sacrifices. Once Jesus came, the Lamb of God, and was sacrificed for our sin, there is no longer any need for sacrifices—that ended at the cross.
What was changed by the cross? Well, one of the things changed is the Year of Jubilee. In the Old Testament, the Year of Jubilee was every 50 years when slaves were released and people were released from debt. When Jesus came, he announced that this is the favorable year of the Lord—he was announcing that this is the Year of Jubilee. This means the cross changed a every 50-year period of time into an everyday period of time for the New Testament believer. It was supercharged through the cross.
What made it through the cross unchanged? Davidic worship for one. The worship that David experienced—I personally believe the Lord gave him a glimpse into the New Testament experience and let him model it in an Old Testament context. It was where people had direct access—the priests had direct access to the presence of the Lord. They would minister to him in song, with thanksgiving and praise; they would offer themselves in worship. Amos chapter 9 prophesied that the reality of Old Testament worship called the Tabernacle of David would become a New Testament reality. Acts 15 quoted that passage saying, «This is it.»
So the point I’m trying to make is that kind of worship, coming before the presence of the Lord to minister to him, was an Old Testament experience that is unchanged in the New. Wisdom is looking at these Old Testament scriptures. I love the Old Testament. Whenever I’m reading through the Minor Prophets and I get to Malachi, just to be honest, my heart leaps because it speaks to me so much. I mentioned to you last week that I like some of the scriptures that are kind of in-your-face. You know, I like my Mexican food extremely hot; I want it to growl at me when I bring the fork up to my mouth. I like my coffee extremely strong, to the point where you can walk on it without faith—it’s so strong. That’s how I like it, and I like the scripture to growl at me as I open the book. I want it to confront stuff in me that needs to change. Honestly, I don’t shy away from those. But to read it in a New Testament context, when the Lord brings judgment on the people of God, it’s not a judgment of condemnation. If you don’t understand that, you’ll misread the entire Old Testament. The judgment of God on the people of God is always discipline.
Let’s take one concept here: in Peter, he says—I think it’s Peter; I didn’t look it up—he says that the judgment of God must begin with the household of faith. Why? Because if God’s judgment starts with the world, with the unbeliever, it requires damnation. If it starts with the church, it brings us into purity, where Jesus is more accurately represented, which becomes the invitation for the nations to come to Christ. There’s cause and effect. When his discipline on my life helps me to represent Jesus more accurately, then there’s a domino effect on the impact of nations.
The word of correction that is brought to the Malians… that was sudden inspiration, wasn’t it? Very good. We’ll try again next service and see if we can do better. The message that came to the priests and to Israel in the Book of Malachi was to correct them for their complacency in their offerings. Let’s say you have 100 sheep, and this is Old Testament times. You have 100 sheep, and you’ve got one that’s hobbled and crippled, blind in one eye, and could die at any moment, and they would give that as an offering to the Lord. God says, «Try giving that to a political leader you’re trying to impress; see what happens!» Sometimes what happens in the church is we give enough to ease our conscience but not enough to transform our lives. Sacrifice is to position us for personal transformation, and it’s supposed to be the ongoing standard for how we do life.
They gave out of complacency; they gave out of routine; they had lost the reason for what they were doing, and they were giving to God substandard offerings. Now this isn’t just about money—sure, money is a part of it because we give to the Lord; this is about your life. It’s the entirety of who I am: it’s my time, my gifts, my callings, everything I have; it’s the money in my bank; it’s anything. It’s all of me as a continuous ongoing offering that he would be glorified. That’s the whole point. If this were put into a New Testament context, there would no doubt be the passage in Revelation 2: «You’ve left your first love,» and the way they got back to their first love was to repeat the works they used to do.
There’s something about reactivating acts of devotion that rekindles the fire in the soul. Last week, I brought up a passage out of Proverbs 18:9—a very sober verse for me; it has been for a number of years. In this verse, he says, «The slothful in his work is brother to him who destroys.» The slothful are related to the destroyer of the work. The slothful in work is related to the one who destroys the actual work. So let’s create three groups of people here: the passionate faithful worker, the lazy or slothful worker, and the opponent to the work. The two people in those three groups that are most alike are the slothful, the complacent, and the opponent.
Let’s translate it: we have the passionate, first-love believer maintaining first love devotion to Jesus, regardless of seasons. Seasons don’t determine how my heart burns for him; circumstances do not have the authority to temper the fire in my soul for him. In fact, I’d probably say more people have lost the fire for God in blessing than they ever did in trial. So here we have the passionate believer—first love—complacent believer, and the opponent to the gospel. The two that are most alike are the complacent and the opponent.
It’s my personal conviction that the complacent believer legitimizes the opponent to the gospel—the complacent believer legitimizes, can I say, fuels the work of the person who’s opposed to the gospel. Routine is not a negative or bad thing; disciplines are important in our life, but I don’t like losing the reason why I do something. Sometimes my obedience has no emotion to it; it’s literally just raw. I offer myself to you; I’m going to do what you said to do.
Both faith and obedience are measured by activity; both faith and obedience are measured by activity—by what we do. It’s the reason Jesus said to the church at Ephesus, «Return to your first love. Do the works you did at first.» There’s something about demonstrations of obedience, but we never have to lose the reason why. We keep in front of us that the offering—whether it’s a money gift or helping somebody in front of the grocery store who has no food—the point is that whatever you’re doing, we never lose the reason why we’re not trying to ease our conscience; we’re positioning ourselves in a place to cause the offering to release power to transform the world. Fire always falls on sacrifice. You can’t give him something that he won’t bless.
So here’s what I want you to see. We’re going to skip about five or six verses; we’ll read randomly, and I want you just to follow along in your Bibles. How many of you have your Bibles? Let me see them. Say this with me: «I love my Bible!» Oh man, I do! Alright, Malachi chapter 1—let’s just go right to verse 5. What you’re going to see over these five or six verses is a theme.
Alright, verse 5: «Your eyes shall see, and you shall say, 'The Lord is magnified beyond the border of Israel.'» The Lord is magnified beyond the border of Israel. Go to verse 11: «For from the rising of the sun, even to its going down, my name shall be great among the Gentiles.» That’s unbelievers. «In every place, incense shall be offered to my name, and a pure offering; for my name shall be great among the nations.» So his name is great among the unbelievers; he’s great among the nations.
Go down to verse 14: «Cursed be the deceiver who has in his flock a male and takes a vow, but sacrifices to the Lord what is blemished; for I am a great king,» says the Lord of hosts, «and my name is to be feared among the nations.» If you’re not getting it by now—how we give ourselves to the Lord with absolute reckless abandon affects what nations see of the reality of Jesus. When I made a statement that the complacent legitimize the opponent—that’s it. A complacent, half-hearted attempt to walk with Jesus actually does more to undermine the concept of his nature, the revelation of his nature, than support it.
Why? Because he’s a great king, and a great king like this— all good gifts come from him. All of life flows from him. He sustains everything through the word of his power. He is the source of everything that is right and good in the world. To walk down a grocery store and see vegetables and fruit filling the bins and not think of the blessing coming from his hand is an injustice. It’s an injustice to get a promotion at work, to be able to breathe without fighting for air, to walk down a street where it’s safe—all these things are just simple blessings of the Lord.
To live in a world that is so filled and abundant with his blessings and for him to go unnoticed is a great severe injustice. The offering of lame offerings is a confrontation to that; that has crept into the hearts of God’s people, that they could try to just do routine and not truly put themselves on the altar as a continuous offering. The outcome of this… well, let me just read a couple more verses, and then I’ll give you the outcome.
Alright, so verse 14 says, «My name is to be feared among the nations.» Go to verse 12 of chapter 3: «All nations will call you blessed; you will be a delightful land,» says the Lord of hosts. So here’s the journey—it concludes with all the nations calling you blessed. What is this a part of? The Lord is describing what it is for us to go through the discipline of the Lord.
Now, the discipline of the Lord is his refinement process that goes on in your life and mine all the time. The word of God—do you read your Bibles? —it’s a sword; it cuts off wrong things. It’s discipline, and you may have felt wonderful while it was happening; it doesn’t mean you’re standing in a corner with your nose on the wall or something—it’s not a punishment-oriented activity. It’s a refining process, which is what we’ve asked for, to represent Jesus well. The endgame of the journey of becoming more and more like Jesus is that this is the thing that touches nations; it affects the destiny of nations.
So when he says in Peter, «Judgment begins with the household of faith,» it’s because in that process we more accurately represent Jesus—in purity, power, and passion. It’s not by accident—there are three Ps, but it works for the message: purity, power, and passion. So we more accurately represent who he is. What does that mean? His grace becomes irresistible to anybody who sees it.
So we are actually invited into this journey of becoming more like Christ that awakens in the nations their appetite for God, and they look at you, and they say, «Man, you’re blessed of the Lord!» They recognize the hand of God, the favor of God, the blessing of the Lord on your life. Alright, let’s go to the end of chapter 3 and study a couple of verses here together.
Verse 16 of chapter 3—a very interesting verse—says, «Those who feared the Lord spoke to one another, and the Lord listened and heard them; so a book of remembrance was written before him for those who fear the Lord, who meditate on his name.» Look at it again: «Those who feared the Lord spoke to one another, and the Lord listened and heard; so a book of remembrance was written before him for those who fear the Lord, who meditate on his name.»
Again, biblical prophetic language—the Lord often speaks in a language that helps us connect with a part of his nature. When he talks about a book of remembrance, it does not mean God forgets stuff. It doesn’t mean a book is written because he just has a bad memory and needs help. He’s talking to us in a way that we understand. He says, «Listen, what you are doing matters so much to me that I have engraved something in the heavenlies that speaks to me about your faithfulness.»
And what is it that the Lord has acknowledged here? It’s interesting because right before this, the Lord talks to the priests and the people. He says, «You come to me with offerings, tears in your eyes, giving these sacrifices to me, and yet you treat your wife badly, so your sacrifice means nothing to me.» I can kneel before him, bow, shout, dance, sing, cry—if I treat my wife badly, none of it means anything. The point is that relationships are the context that make our offerings significant.
An offering, whether it’s a financial gift to the rising build or to the guy down at the grocery store who has no food, regardless of what it is, becomes supernaturally empowered when it’s in the context of «I am doing everything I know to do to make sure my relationships are healthy and right.» They are the context in which I give myself to God. So here’s this passage: he says a book of remembrance is being written about you. You would think he would be writing down great noble acts, like when Moses extended his rod over the sea and it parted—it’s not that!
You’d think it would be the noble acts of when Peter says, «Silver and gold have I none, but such as I have I give to you. Rise, stand up and walk!» But it’s none of those. The book of remembrance was written about conversations, fellowship, member to member. He’s not always looking for the noble things; he’s looking for the simple things that illustrate transformed life. Illustrate. These are my vows.
Anybody can psych themselves up to give a big gift; anyone can psych themselves up to have a conversation with somebody about Jesus. But it’s the ongoing daily life that reveals Jesus that moves him—it’s the ongoing daily life that says people who feared God got together and spoke to each other. So I wrote a book to remind me about this. It reminds me of Hebrews 13. In Hebrews 13, there are three sacrifices mentioned that are New Testament sacrifices. We know there are no animal sacrifices, but in Hebrews 13, there are three sacrifices mentioned in a New Testament context.
The first one is praise—a fruit of the lips that gives praise to his name. The first one. The second one is fellowship, and the third one is good works. Good works. Maybe you have a neighbor whose home burned down, and you gather clothing, maybe kitchenware and things of that nature, to help them rebuild their lives—that’s good works. Those are valuable, applauded by heaven, and they are considered a sacrifice. We’re to push into those areas of good works until it costs us something.
But the thing that maybe has escaped our notice the most is the middle one—the second in that list of three—and it’s fellowship. Fellowship is at its purest when it costs me something. It means not running out when the meeting is over so I can be the first to get lunch at the restaurant. It may honestly mean staying after for five minutes just to connect with a friend, to have a conversation. It may mean on the busiest day you’ve got, and yet somebody’s on your mind, that you just work to make it happen to have lunch with that friend.
It’s the point that there’s conversation. It doesn’t say what they talked about; it doesn’t describe it as bold, noble things accomplished in this conversation. God was moved because he saw fellowship that cost people, and he wrote about it in a book. You want to move God? There are several things that move him: faith moves him; bold faith—bold decrees—move God. But another thing that moves him is to value another person enough simply to have conversation.
Fellowship is at its finest when it enters the realm of sacrifice—that means it costs me something, and that’s a Hebrews 13 concept that’s important for us. Now move on down to chapter 4, verse 1. You guys alright? You guys still alright? I figure if I keep asking, there’ll be more of you responding just to get me to be quiet!
Verse 1, chapter 4: «Behold, the day is coming, burning like an oven. All the proud, yes, those who do wickedly, will be stubble. The day which is coming shall burn them up,» says the Lord of hosts, «that will leave them neither root nor branch.» This is a word of incredible judgment, talking about the day of the Lord—a specific day. Historians and theologians often refer to this particular day as the judgment that came upon Israel and Jerusalem in the year 70 AD. Whether that’s true or not, I don’t know, and it even matters to me. What I do know is that the Lord often refers in scripture to a day approaching. That terminology—a day approaching—usually refers to a day of great severity.
But don’t just see it negatively. Severity brings with it the greatest opportunities for breakthrough. Let me describe it this way: in the intensity of a shift in seasons—which we are in right now—in the intensity of the shift in seasons, the rewards are greater and the cost for ignoring is greater. It’s got the best of both worlds. The reward of being there in that day of great difficulty, standing in faithfulness and faith, doing what we’re supposed to do, actually brings the greatest reward.
It reminds me there’s a theme throughout scripture and it reappears in Hebrews 10, where he says, «Don’t neglect the assembling of yourselves together, as is the habit of some. Do so all the more as you see the day approaching.» What’s the point? The day—the challenging day, the shift in seasons, the intensity of the hour—is supposed to drive us to community. It’s not supposed to drive us to independence. It’s supposed to drive us into fellowship, not to drive us to do our own thing and make sure we survive. The intensity of the hour is supposed to strengthen the resolve of the people of God being together.
Honestly, sometimes it’s two or three over coffee. It’s not just corporate gatherings, although I believe in that so much. It’s not just corporate gatherings; it’s the fact that we do life together with people. I prioritize that. The more intense the day seems to be, the more I make sure that that becomes a priority of my life. Why? There’s safety in numbers and there’s wisdom in the counsel of many. It’s just an environment where health remains—health remains simply because we’re together.
So here is verse 1: this is a day of great dealings of God. Verse 2: «But to you who fear my name, the Son of righteousness shall arise with healing in his wings, and you shall go out and grow fat like stall-fed calves.» That should just… don’t ever say that to your spouse, by the way! Don’t ever say, «Honey, you just stall-fed calf» is what comes to mind! Don’t do that; just don’t do that, trust me.
«To you who fear my name, the Son of righteousness shall arise with healing in his wings; you will go out and grow fat like stall-fed calves.» Honestly, Old Testament language—what is he talking about here? You will grow fat. Fat is the sign of abundance; it’s the mark of blessing. So what do we have in verse 1? We have a very challenging day—great difficulty. What do we have in verse 2? Jesus shows up with healing in his wings. There’s a redemptive purpose in the difficult season, and the end result is you grow fat.
Let me make it more appealing to you: your anointing increases. The abundance of God, the presence, the anointing, the wisdom, the insight—all the things that we pursue and long for in our walk with Jesus are wrapped up in that. And you will grow fat like stall-fed calves.
Look at the result of being a fat calf; I know you want to see it! It’s verse 3: «You will trample the wicked; they will be ashes underneath the soles of your feet on the day that I do this,» says the Lord. Again, Old Testament to New—Old Testament wars were fought against people, against nations. Paul switched the focus in Ephesians 6 when he said, «We do not fight against flesh and blood.» Our fight is not against people.
So every war analogy of the Old Testament is now transferred into a New Testament context, that our fight is not against people. It’s not the boss that treated you wrong; it’s not the neighbor that has a barking dog—it’s the reality of the demonic realm that has sought to kill, steal, and destroy in our lives. And our life gets together; we come into a place of safety; we then have the responsibility to extend the boundaries of our own life of safety to encompass the life of another person and another and another, where people begin to live under that blessing and the favor of God.
It comes out of verse 2 that says the Son of righteousness rises with healing in his wings. I don’t know if you know this, but when it says the Son of righteousness will arise with healing in his wings, wings can actually be translated as the hem of a garment. Wow! And Jesus came, the Son of righteousness, introduced himself as the light of the world. Remember, this is figurative light language.
And so, in the same way that the sun rises and casts its healing rays all over the planet, in the same way, the people of God would rise in this hour because of what Christ has done to represent him well. There’s actually—we, on his behalf, will trample on powers of darkness. This passage here in Malachi 3:3—trampling the wicked—is one spoken of by Jesus in different language in Luke 10:19. He says, «I give you the authority to trample on serpents, scorpions, and over all the power of the enemy, and nothing will by any means hurt you.» That is the New Testament translation of what was stated in Malachi chapter 4.
Here’s the deal: all the dealings of God in our life, they all are unto something; they’re always with purpose. Make me more like Jesus. Why? Because there are nations that are waiting to be brought into the kingdom. It’s about the nations; it’s about the nations. He works on me to see what measure of blessing I can survive under without it fracturing or ruining my own walk with the Lord. Some people can’t handle wealth. You know, I’ve asked you the question before: how much money is too much money for a person? There’s not an amount, because it’s whatever amount replaces trust—that’s how much is too much for one person. They no longer pray if they have $1,000 in the bank; their prayer life ended because they’re not in crisis anymore.
For another person, it may be $100 million. The point is, it’s not an amount. The issue is always the heart, and it’s always an issue of trust and abandonment to the lordship of Jesus. That’s the focus of this entire journey. The end result is nations being brought into the kingdom.
The last verse we’ll read is verse 5 and 6: «Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord, and he will turn the hearts of fathers to the children, the hearts of children to their fathers, lest I come and strike the earth with a curse.» I will send you Elijah the prophet. Jesus pointed to John the Baptist and said he is the Elijah to come. These things that are described have happened. The Son of righteousness came; the Elijah to come has come.
But the impact of their coming has not been fully realized yet. Number one, grow fat like stall-fed calves, trampling powers of darkness. The momentum of that continues to this day. This other part is the prophetic, with John the Baptist. The end result of the prophetic ministry of verse 5 is the turning of the hearts of parents to their children and the hearts of children to their parents. What’s the point? True New Testament prophetic ministry is about reconciliation of relationships and a restoration of families.
Everybody in this room, whether you realize it or not, carries a blueprint that will impact a city. The blueprint for a transformed city is in a healthy family. All the stuff that could be listed as world-changing moments in this book were pushed aside to talk about a husband and the way he deals with his wife, the believer who has conversation with another believer, the parents who turn their hearts to children and the children to their parents.
It’s all a relational context that says we are burning ones, and we have determined to do life together. We have determined that we’re going to continue to press into the healthiest relationships we know how to have because that will be the context in which Jesus, the king of glory, shows up and summons the nations to their destiny, to their purpose. The blueprint for a transformed city is in a healthy household; it’s in a healthy family.
So Malachi did us good. Why don’t you stand? We’re going to pray. Delayed answers to prayer gain interest, but they also ensure that we are in a moment of refinement and purity so that the blessing doesn’t injure us and instead establishes us. I believe this to be a year of unusual—and I do mean unusual breakthrough. It’s not going to come always as we think; some of it will surprise us completely. We’ll pray for this, and he’ll answer it this way.
But I do believe with all of my heart that we are in one of those—first service, Chris talked about in prayer time—the difference between Kronos and Kairos. Kairos moment! A divinely orchestrated moment in which everything changes. I can feel it in the air; I can feel that what’s happening in the church in recent weeks is really quite extraordinary. I had a kind of challenging time in first service today just to find my bearings because there was such presence and power functioning in the room.
You know when you… let’s just say the power of God knocks me under the ground and I’m trembling under his power for two hours—that’s awesome! But the goal isn’t to get that to happen in Starbucks or Costco; the goal is to learn how to translate what happened in that divine moment so that I become the courageous person in a public setting that can serve well, communicate well, unhindered by the opinions and pressures of people.
It’s unto something! The inability to translate revival has caused revivals to end in the house instead of transforming the city it was born in. I just pray for that. I pray for that wisdom of God. We share this life together as burning ones, and I am moved constantly by your sacrifice, your affection, your love for God, your love for people. I’m moved continuously by that example.
But I feel like there’s a reminder right in front of my face today for me, and I’ve been waiting through this in the last several weeks. I can feel it. To be honest with you, there are several things I thought in just my personal life would happen by now that have not. And in the last week or so, I’ve been giving thanks that they haven’t happened because I can tell he’s refining the heart. If he would have released that to me earlier, it might have caused a greater fracture.
I don’t know if that makes sense to anybody; it makes sense to me. I’m actually doing what he said to do—to give thanks in all things. But it’s sincerely thanking God that you did not answer that the day I asked because I didn’t have the refined focus that I have in this moment. This is the moment we’re in. We were born for such a time as this, and God’s created a momentum of faith in this house.
Blueprints—it’s the first time I’ve ever said it, but I became convinced this morning that God has put the blueprint for the transformation of a city in the heart of every believer! But it boils down to healthy relationships and value for people. So Father, we pray these things over this house right now. We pray this over everybody in this room and all our friends that watch on Bethel TV.
We pray that there would be such an anointing for breakthrough, that we would understand how to prioritize life, that we would truly value the person, the stranger; we would truly value the member of our own household that just needs extra attention; that we would truly give you occasion to write a book of remembrance about us—a book of remembrance based upon the fact that we’ve actually chosen to sacrificially do life together. I pray for this in the wonderful name of Jesus.
Before we leave, there’s always a chance—even with this many people in the room—there’s a chance that there could be someone here that does not have a personal relationship with Jesus. You don’t know what it is to be born again, to be forgiven of sin, and to become a follower of the Lord Jesus Christ. If there’s anyone here that would just say, «Bill, I don’t want to leave until I know him, at peace with God, until I know what it is to have God as my Father, Jesus the one that I follow explicitly,» if that’s you, I want you just to acknowledge with an upraised hand, saying, «Bill, that’s me. I don’t want to leave until I know what it is to be forgiven of God.»
Way over here, yeah, wonderful, wonderful! Over here, anybody else? Put your hand up high—there’s another one back over here, wonderful, wonderful! Wave it at me if I don’t see you—wave it at me if I don’t see you; that’s wonderful. We’ve got at least two people that responded, and Jesus is about to raise up some world changers in this place.
I just pray for the two of you. I want to ask the ministry team to come quickly to the front. All of you, please hold your places except for the ministry team and the two people that raised your hands. Please come over here to my left. We have some friends over here that I want to talk with you and pray for you. Just come on down over here to my left—people we know and trust who will talk with you. Church, bless them as they come! Bless you!