Revelation 1:7 the Jubilee of the last days when the city of Jerusalem fell

All right. Good morning. Good morning. Good morning. I hope we have audio today. Give me a thumbs up somebody and let me know. Make sure that the audio is working so we don't make the mistake that we made on last week. Good morning to you, Stephen. Good morning, Levera. How are you doing? Hope that you are doing well and would like to see you soon. God is blessing you as well as everyone. Bill, Ron, Rick, Mark. Good morning to all of you and thank you for tuning in this morning. I tell you as I continue to look at Revelation from the perspective of priesthood, I continue to find things that are fascinating to me and I hope that they will also have some value for you as we get into the study. Now, I think I've gotten way more material than I'm able to get through today. So, thank you, Ron. And we need to go ahead and begin. All right, Marilyn. Good morning. Good morning. Okay. We'll save the rest of the names to afterward or after we close the broadcast and that way we won't have interruptions because I want to stay focused here this morning and then we'll get moving. But anyway, for the last several weeks we have argued and I believe successfully thus far that the major theme of the book of Revelation is centered around the last day's priestly work of Christ. The work of the last day's high priest was a constant theme in the Dead Sea Scrolls, much of which harmonizes perfectly with the events that unfolded in the last days according to the New Testament. Today, we do consider one of the most debated texts in eschatology between futurists and preterists and that is Revelation 1 and verse 7. The danger of interpreting the Bible for anyone is to take a passage out of context and make a pretext out of it, that is to make it teach something the Bible never intended. And I believe this has happened particularly with Revelation 1 and verse 7 and every other parousia text in the New Testament as well as some in the Old Testament. Now, we established the priesthood context of Revelation 1, 1 through 6 just as an introduction. We'll kind of touch on that a little bit and I probably am spending maybe too much time on that in this lesson, hope not, but I think it's important to review a little bit of it. One, when we look at a few key points, we talked about Christ being the temple, Revelation 1, 1 and this unveiling that is taking place. He was about to be unveiled in the book as we see in Revelation 1 and verse 1. But we also see a connection with Christ and God being the temple in Revelation 21 and verse 22 where he says, and I saw no temple in it for the Lord God and the Lamb are its temple. Then we understand that the work of the high priest was to offer gifts and sacrifices. And that we find both in the Old Testament, particularly in the book of Leviticus, but in Hebrews 5 and verse 1, we see that he was to offer gifts and sacrifices. Another role of the high priest was that he was to rule righteously over God's people and to teach the word of God. In Malachi chapter 2 and the verse is 7, it says, for the lips of a priest should keep knowledge and people should seek the law from his mouth for he is the messenger or the angel of the Lord of hosts. We spoke of Christ being designated as the angel of the great council, according to Isaiah chapter 9 verses 6 and 7, especially when you look at the translation in the Septuagint, that's how it's translated. When we see the words wonderful council, it is actually the messenger of the great or the angel of the great council. And so what we expressed from that was that that was representative of Christ's transformation from the earthly to the heavenly, as we see in the typified in the garments of the high priest that he wore when he was in the earthly part. But then he before he entered into the most holy place, he would wash himself, change those earthly garments to the garments of glory. And that also expressed a birth in the most holy place. And hence we get the idea of the firstborn. It also constituted him as a son of God. And we talked about that and I'll say a little bit about it as we as we look at it. It says good educational book, biblical hermeneutics by Milton Spencer Terry. I'll check that out. I have it on the shelf, so I'll go and see if he says anything about this as we as I study it further. And so therefore, we have this temple imagery among whom Christ ministered, which is therefore the seven churches in Asia, because the seven golden candlesticks, of course, were in the temple. And they are called the seven lampstands and referred to the seven churches, verse 12, verse 13 and verse 20 of chapter one. And twice Christ affirms that he is the Alpha and the Omega and once the first and the last, verse eight, 11 and 17, and thus demonstrating his deity while he's in among the lampstands. And then fourthly, he is the faithful witness. That's another reference to his priesthood. When you look in, of course, the Dead Sea Scrolls, in the commentary on Habakkuk, we learned about the wicked priest of the last days, which was the nemesis of Christ or the faithful high priest. Just a few things about him so you can kind of see the contrast with the faithful versus the wicked. The wicked high priest gathered ill gotten gain from his people. He formed a community by lies for his own glory. He made many toil useless labor and taught them to do false deeds. And in the end, of course, that would be for nothing. In the end, he would undergo a fiery judgment because they blasphemed and reviled God's chosen ones. He persecuted the teacher of righteousness and his followers and confronted them, watch now, on the day of atonement. If we don't miss it, we'll talk about the day of atonement right here in Revelation chapter one. He would be disgraced and his honor taken away because he had not circumcised the foreskin of his heart. He walked in ways of drunkenness and he would be destroyed because of murder and injustice in the land, the city, and all who lived in it would be destroyed. Now, but Christ, by way of contrast, is called the faithful witness who spoke the truth of God to all. In Hebrews chapter two and verse 17, he is also called the merciful and faithful high priest. He is called the firstborn from the dead. I've indicated to you how that relates to temple typology as well. And the beginning of the new creation from Colossians 118, et cetera. But it's a term clearly denoting the priesthood of Christ. As a matter of fact, let's go to Hebrews chapter five, verses four and five. And let's see if we can pull that out of the context that I don't think anybody could contest that is dealing with the priesthood of Christ. But let's look at that passage in Hebrews four and verse five. It's talking about no man takes the honor of becoming a priesthood, but of becoming a high priest. But that is something that was conferred upon them by God. So regarding Christ, it says, I'll just read verse three, because of this, he is also required as for the people also also for himself to offer sacrifices for sin. And no man takes this honor to himself, but he who is called by God, just as Aaron was. So also Christ did not glorify himself to become high priest, but it was he who said to him, you are my son. Today, I have begotten you. Now, did you catch the power of that statement from Psalm two and verse seven, also quoted in Acts 13, 33, I believe it is, where we quoted last week, when he read when God raised him from the dead, he says, today, you are my son, this day, I have begotten you, that's referring to Christ being the first born, but notice that that is directly connected to his becoming high priest. And therefore, we should see that that connection. And so in the language here, in he, excuse me, in Revelation, chapter one, that's what's going on. And then if you look, again, in verse six, it says, this is back in Hebrew, excuse me, chapter five, and verse six, he also says in another place, you are a priest forever, according to the order of Melchizedek. So all of this is relating to his priesthood. And you can see even in the text in Psalm 110, he would rule over his enemies. And so he's called the ruler over the kings of the earth, which would primarily refer to Palestine for the most part, as the word earth is used in the book of Revelation referring to that, and therefore over all other high priests and over the land. Fifthly, it says to him who loved in his own blood, he bore their judgment in his own heart. Now I've referred to that last week from Exodus 28, 29, and 30. That's talking about the compassion of the high priest. It says, so Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place as a memorial before the Lord, and you should put in the breastplate of judgment, the Urim and the Thummim, and they should be over Aaron's heart when he goes in before the Lord, in the presence of the Lord. So Aaron shall bear the judgment of the children of Israel over his heart before the Lord continually. And thus the love that he had demonstrates the compassion that we find. And that's why in Hebrews 5 as well, it talked about the one who had to have compassion, and he was a merciful and faithful high priest. But it says he washed us from our sins in his own blood, and has made us kings and priests, giving the honor to be made like him. And so in Romans chapter 8, in the verses 29, it says for whom he foreknew, he also predestined to be conformed to the image of his son, that he might be the firstborn among many brethren. And so from that, again, every time you see the word firstborn, you should be thinking both for Christ, as well as those who are the firstborn ones in the New Testament as well. And then he says, and he gave them dominion, because it says moreover whom he predestined, those he also called, whom he called, he also justified, and whom he justified, these he also glorified. And then we have the text of our subject this morning. Somebody said I need to slow down. I'm trying to get in the foundation information so I can get to the real essence of the lesson. But thank you for saying that. Sabrina, good morning to you. I thought you was another Sabrina that I knew, but I know who you are now, excuse me. At any rate, let me move on. So now I'm going to slow down a little bit. I hope that you, most of that was just review information that we've already covered. But sixthly, we see that he comes on the clouds, Revelation 1 and verse 7. Now what that does is speaks to the majesty and the glory of his throne as the great high priest. He has not, in other words, John has not abandoned the priesthood motif midstream. You don't go through all of that in Revelation 1, 1 through 6 that is all about priesthood and then get to verse 7 and start talking about something different. That's not the way it works in context. It means that verse 7 is also a priesthood text in context. And that's what I'm trying to demonstrate this morning. Now, when we follow that, ask yourself, would it make sense to make an abrupt turn to cease discussing the priesthood and then speak about some other coming of the Lord totally unrelated to the priesthood? I think this is a major problem with people studying the coming of Christ is they do not understand that Jesus' quote second coming is a priesthood coming, is a priestly coming associated with his work in the temple of God. And if we lose that focus, that's why people disconnect the coming of the Lord from things associated with temple, whether on the old covenant side or the new covenant side. We'll see that in just a moment as I continue to develop this, at least I hope that you will see it. Now, it's so sad that those who reject preterism, the ones who rejected the most that they can, and when they're looking at Revelation 1, 7, the only thing they can focus on is every eye shall see him. As if that makes the text future, it does not. They're missing the whole import of the passage when they're trying to just focus on that. They can't get their two eyes to even see the context of the text, and they want to talk about every eye. But this is Christ coming as the high priest to affect the atonement and jubilee. Now, let's look at the priesthood of Christ coming on the clouds. When God's temple was completed, the Bible tells us, and this is the Old Testament in Exodus chapter 40, under Moses, what happened? The house was filled with the glory cloud. In Exodus 40, 33 and 34, this is what the text says, and I agree Mark, without Jesus putting to death all the sins in Hades, no one could become a new creation. All right, and he raised up the court all around the tabernacle and the altar and hung up the screen of the court gate. Watch, so Moses finished the work. So, we're at a point of completion of the building of the tabernacle. Now, look through your New Testament and see in Ephesians 2, 19 through 22 in 1 Peter chapter 4, that the tabernacle or the temple was being built. It is being built up a spiritual house, but then they get to the finishing of the tabernacle in the New Testament, just as Moses did in the old, and what happened when that occurred? Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle. There was the cloud coming of the Lord in association with the tabernacle. His presence, his glory filled the tabernacle, and Moses was not able to enter the tabernacle of meeting because the cloud rested above it, and the glory of the Lord filled the tabernacle. What kind of glory? It was a cloud covering. The scripture tells you that Christ dwells in the clouds in the tabernacle that God does. Now, let's go and look at Solomon when he built the temple. This is 2 Chronicles chapter 7 verses 1 through 3. When Solomon had finished praying, fire came down from heaven, and of course, you'll see when I get to the representation, you'll see a little bit more about what's taking place, but when he had finished praying, fire came down from heaven and consumed the burnt offerings and sacrifices, and the glory of the Lord filled the temple, and the priest could not enter the house of the Lord because the glory of the Lord had filled the Lord's house. 2 Chronicles 7 verse 2. When all the children of Israel saw how the fire came down and the glory of the Lord on the temple, they bowed their faces to the ground on the pavement and worshipped and praised the Lord, saying, For he is good, for his mercy endures forever. Now, let's go to the reference in 1 Kings chapter 8 and get a bit more of that context. Also, King Solomon and all the congregation of Israel, this is starting in verse 5 of 1 Kings 8. Also, King Solomon and all the congregation of Israel, were with him before the ark, doing what? Sacrificing sheep and oxen that could not be numbered for multitude. Then the priest brought in the ark of the covenant of the Lord to its place into the inner sanctuary of the temple, to the most holy place under the wings of the cherubim. For the cherubim spread their two wings over the place of the ark, and the cherubim overshadowed the ark and its poles. The poles extended so that the ends of the poles could not be seen from the holy place in front of the inner sanctuary, but they could not be seen from the outside, or could be seen from the holy place in front of the inner sanctuary, but they could not be seen from the outside. And they are there to this day. Nothing was in the ark except the two tablets of stone which Moses put there at Horeb, when the Lord made a covenant with the of Israel, when they came out of the land of Egypt. And it came to pass, when the priest came out of the holy place, that the cloud filled the house of the Lord. That's verse 10. So that the priest could not continue ministering because of the cloud, for the glory of the Lord filled the house of the Lord. Then Solomon spoke. The Lord said he would dwell in the dark cloud. Verse 12. So we can see that in the consummation of the temple, both in the tabernacle with Moses and in the temple with Solomon, there was a cloud presence of the Lord when no one else was in the at the moment. All right. Let's go to Isaiah chapter six. Look at another text. In Isaiah six, it says in the year that King Uzziah died, I saw the Lord doing what? Sitting on the throne high and lifted up. And the train of his robe filled the temple. Above it stood each one had six wings. With two, he covered his face. With two, he covered his feet. And with two, he flew. And one cried to another and said, holy, holy, holy is the Lord of hosts. The whole earth is full of his glory. And the post of the door was shaken by the voice of him who cried out and the house watch was filled with smoke. So I said, woe is me for I am undone because I am a man of unclean lips. And I dwell in the midst of a people of unclean lips for my eyes have seen the King. So there's the presence of the Lord for my eyes have seen the King, the Lord of hosts. Isaiah six, five, and that text that says the all the earth shall see his glory in the earth to be full of the knowledge of the Lord, et cetera. That's a quote from Numbers 14, 21. It's quoted in Daniel 12, 4. It's also quoted in Habakkuk 2, 14, et cetera. And so Isaiah would cry. When you look in Isaiah, you can see that that's associated with judgment. So this was a judgment coming of the Lord where he's manifested in judgment coming in clouds that filled the temple. So let's notice in these latter verses, when it says, also, I heard the voice of the Lord, this is verse eight of Isaiah six saying, whom shall I send and who will go for us? Then I said, here am I, send me. And he said, go and tell this people, keep on hearing, but do not understand. Keep on seeing, but do not perceive. That's quoted in Matthew 13. Make the part of this people and their ears heavy and shut their eyes, lest they see with their eyes and hear with their ears and understand what their heart and return and be healed. Then I said, now watch Lord, how long shall, or Lord, how long? And he answered until the cities are laid waste. What cities? Until the cities are laid waste and without inhabitants, the houses are without a man and the land is utterly desolate. The Lord has removed me and far away. And the forsaken places are many in the midst of the land. And yet he says a tent or a remnant will be left in it and will return and be for consuming as a turban or oak tree, or as an oak, as he says, woo stump remains when it is cut down. So the holy seed shall be it's done. You can see that it's associated with the coming in judgment. That's exactly what we have in revelation. One seven is coming in the cloud, but let's, uh, let's continue on now. There are two texts always cited for the coming of the Lord against the predators, right? And those two passages are Hebrews nine and verse 28 and revelation one seven. I was listening to, uh, I guess a broadcast that was done a couple of years ago. The guy was trying not to call my name, but he made a mistake and called it anyway. Uh, in his attempted reputation, it was about three preachers out of Houston, Texas. They were doing their radio broadcast and they were trying to refute covenant eschatology. And one of the first passages they mentioned was Hebrews nine 28. And guess what he did? He took like a crowbar, pulled it out of context and started to talk about it as saying Christ will come a second time. No context whatsoever, but you see Hebrews nine 28 and revelation one and verse seven are parallel passages. They refer to both the same coming. That's why you always hear them saying the Bible says every, I will see him revelation one seven and Hebrews nine 28. He will appear a second time apart from sin or salvation. So that demonstrates that they can recognize that these two passages are parallel just like we do. If they are Hebrews nine 28 is emphatically the coming of the Lord associated with the atonement, which was the Jubilee and the temple presence of Christ. It is in fulfillment of the shadow and types of the law. That's why we should not read a chapter division between verse 28 of chapter nine and verse one of chapter 10, because as soon as he says unto them who eagerly wait for him, he shall appear a second time apart from sin for salvation. Then he says for the law, having a shadow of the good things about to come and not the very image of those things could never with those same sacrifices, which they offered year by year, continually, take away sin. It's not possible that the blood of bulls and goats to take away sin or the worshipers were purged. The ones birds, they would no more have any consciousness for sin. Well, that's the context. So we're still dealing with atonement in Hebrews 10 one, just like in Hebrews nine and verse 28 and Hebrews nine. Let's go over there and take a look at that real quick. I know some of you know this very well, especially if you're predators, but the futurists don't seem to have a clue about this content, many of them. So in Hebrews nine and verse seven, where he's talking about the high priest going into the second part of the temple into the second part, the high priest went alone once a year, not without blood. Which he offered for himself and for the people sins committed in ignorance, the Holy Spirit indicating this, that the way into the holiest of all is the word should not be was, it should be is its present tense because that was going on in real time in the first century. That the way into the holiest of all is not yet made manifest while the first tabernacle is still standing. Both of those past tense words should be present tense. That's the way they are in the Greek. So as long as the first tabernacle stood or the first covenant had a standing, the way into the holiest was not yet made manifest. And thus it was symbolic for the present time in which both gifts and sacrifices are offered. They were yet being offered because the temple hadn't been destroyed. 70 AD was about six years away, which cannot make him perform the service perfect with regard to the conscious. So those things were concerned only with foods, drinks, various washings and fleshly ordinances imposed on them until the time of reformation. But with the contrast, Christ came as high priest of the good things about to come with the greater and more perfect tabernacle, the house not made with hands. That is not of this creation. And then when you read on down to the rest of the chapter, it's talking about the that contrast between the two and the atonement that would be affected through Jesus offering up his blood for the sins of the people and then consummating that process through his coming in the new temple, which would be his presence in the clouds, as we've demonstrated before, because that's when it would be consummated. And thus to separate Hebrews 928 or Revelation one seven, which are both the same passages from the temple context from temple typology. And that temple and priesthood motif is irresponsible in my judgment. And thus, since it is parallel to Revelation one seven, with everything that we have shown of the priestly context of Revelation one seven, it's Christ coming to power. Now, just think about this, even in second Corinthians five, where people argue day and night about the body and the earthly house, they're wanting to make it the earthly body. That text is about the absence of Christ and the presence of Christ. And the presence of Christ is certainly his return or his second coming, however you want to say it, his parousia. Well, if it's about his parousia, then that means it is also the same text of Hebrews nine, verse 28. So the absence of Christ has to be the time when he's at work in the most holy place before he comes out. And therefore the contrast is between two temples, not between a temple and a physical body. I hope you can get that. But here's the other thing we pointed out the essence, I mean, the eminence of the events in Revelation one, it was at hand shortly to come to pass verse one, it was about to take place verse 19. Well, look at the coming in Hebrews 10, in verse 25, verse 30 and 37. You see, Hebrews 1025 is the same context of Hebrews 928. And it says, not forsaking the gathering together, that's that in time gathering, all the way back from Genesis 49, verse 10, not forsaking the gathering of ourselves together, as is the matter of some but exhorting one another, and so much the more, as you see, the day approaching. That was the day of Jubilee. That was the day of the Lord's coming. Verse 30, quotes from Deuteronomy 32. That says, Vengeance is mine, I will repay says the Lord, and the Lord will judge his people. His coming would be at hand when that would be fulfilled in the last days, Israel's terminal generation. And that's the time of vengeance, which is directly associated with the day of Jubilee, from Isaiah 61, one through three, and Luke four, 18 and following in that context. But then when we get down to verse 37, it says that he was coming will come and will not delay. But he would come soon and very soon. So you can't separate Hebrews 928, from Hebrews 1025, and Hebrews 1037, just like you can't separate Revelation one seven, from verse one, that was shortly to come to pass at hand, and about to take place in in Revelation one. Now somebody has it on the screen. I pulled it up there. And it is definitely appropriate. But before we before we mentioned that, in Revelation 15, eight, let's go and look at that text real quick. Before we hit Matthew, and I know I'm out of time. But I'm going to go ahead and finish this this morning, since we're just about done, I believe with all the references that I wanted to make at least in this in this part. But in Revelation 15, eight, the text tells us with regard to the finishing or the completion of the new temple. It says in verse eight, the temple was filled with smoke from what from the glory of the Lord everywhere else we've seen that's the glory cloud representative of the presence of the Lord. That's what Revelation one seven is discussing. And from his power, and no one was able to enter the temple. Look at that. Just like Moses couldn't enter, just like Solomon and the priest of that day, none of them could enter. Yeah, I know you got plenty of time, right? I don't. He says none of them could enter no man, no one was able to enter his temple till the seven flags of the seven angels were finished. Well, those seven flags were all of those that were poured out on Jerusalem in their last days, according to Leviticus chapter 26. Showing you again, the contrast between the destruction of the old temple and the new that's why Revelation is all about priesthood. This is the great faithful high priest and his victory over the wicked priest that spoken of in the Dead Sea Scrolls and in the New Testament as now let's see who put this reference up, because they're exactly correct. And that's where I'm going next. Philip, Philip was a Johannon or document, I'm not sure how you pronounce that. But Matthew 24 is another temple coming of the Lord in in the cloud. Let's go to Matthew 2430 and look at this. You see, if you know Zechariah chapter 12, verses 10 through 14, I think it is, you will know that in Matthew 2430 and Revelation one seven, he's quoting from that text, these are parallel passages, you cannot separate Revelation one seven from Matthew 24 in verse 30. And guess what, since they talk about coming in the clouds in Acts one 11, you can't separate that from Revelation one seven, for those who understand that they're both heresy attacks. So they have to give up Acts one 11, because it's a priestly coming of Christ as well. But in verse 30, the Bible says, then the sign of the Son of Man will appear in heaven. And then all the tribes of the land will mourn that Revelation one seven. And they will see the Son of Man coming on the clouds of heaven with power and great glory. That's his glory filling the new temple. And to show you what it's in connection with, let's just read one more verse, and we will see the jubilee. The Bible says that he will send his angels with the great sound of a trumpet. And he will gather together his elect from the four winds from one end of the heaven to the other. Now I want to go back to Leviticus chapter 25. Chapter 23. Leviticus chapter 20. No, no, no, no, no, no, no, it is 25. Leviticus chapter 25, verses nine and 10. Now watch this. Then you shall cause the trumpet of the jubilee to sound on the 10th day of the seventh month on the day of atonement. Now remember, if you follow me, I think I mentioned it in the Dead Sea Scrolls in that commentary on Habakkuk. They were saying that this wicked high priest would be attacking them on the day of atonement. So we've got consistency around this day of atonement and jubilee, both from the Dead Sea Scrolls and from the Testament. But look here in Leviticus, it says, then you shall cause the trumpet of the jubilee to sound on the 10th day of the seventh month on the day of atonement. You shall make the trumpet to sound throughout all your land. Now what was happening on jubilee? Souls were being freed from bondage. Isaiah 49, second Corinthians six and verse two, Isaiah 61, resurrection was taking place. And that what happens along with the coming of the Lord, second Timothy four, one, and you shall consecrate the 50th year and proclaim liberty, release of the captives throughout all the land to all its inhabitants. It shall be a jubilee for you and each of you shall return to his possession and each of you shall return to his family. So what that's telling us is Matthew 24, 30 and 31 is a priesthood coming of Christ on the clouds in the year of jubilee, the jubilee of the last days. But when was that in that generation? Assuredly I say to you, this generation will by no means pass away till all these things take place. And so we can see that connection, but look, and this is my last point. Let's go back to revelation chapter one. I think this is a good place to close it out. And let's just read a few verses after verse seven. I'll read it in connection with verse seven. Behold, he is coming with clouds and every eye will see him, even they who pierced him and all the tribes of the land shall mourn because of him. Even so, amen. I am the alpha and the omega, the beginning and the end says the Lord who is and who was and who is coming the almighty. I judge both your brother and companion in the tribulation and kingdom and patience of Jesus Christ was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. I was in the spirit on the Lord's day and I heard behind me a loud voice as of a trumpet. And of course we can also talk about revelation 11, 15 when the trumpet sounds and the kingdoms of this world become the kingdom of our Lord and of his Christ. And what's interesting is you see the trumpet sound in Matthew 24, 31 in the passages in first Corinthians 15 and first Thessalonians. They're all associated with jubilee and release of the captives. And that's what revelation one seven is about. So if you're just going there, wanting to make it a future text and talking about every, I shall see him. You're missing the whole import of the passage. If we disconnected from the priesthood, well, that's my time. I thank you for being here. Please share the message. I did say I wanted to call a few names of people who got here. Let me see if I can do it correctly. Let's see. We have, I think Marilyn, I may have called yours, Alex Navarro or Navarro, Dale, Carol, Rick, Philippus, Dilip, Mar, Robin, Timothy, Beatrice, Sabrina, Eric, Prince Agabus, Ecclesiastes, Mark, of course, Barbara, hello to you. It's been a while since we spoke. William, all the way from Ghana. Let's see. The Volta region. And who else is here? Of course, we got Ron. And that's it. So thank you for tuning in. Be sure and share the video. I hope that it makes a lot more sense to see revelation one seven exegeted in the context of the priesthood and that we insist on that when people are talking about it. So you can't go to any coming of the Lord passage and not see priesthood in it because that's Hebrews 9, 28, Revelation one, seven, and it's Matthew 24, 30 and 31. God bless you all. We'll see you in the next project.