The Exodus

Ectodus, chapter twelve. We come to a section here in verses thirty three to forty two that almost may seem a little disjointed. We've seen the way that God has prepared his people, and we've also seen or begun to unfold, that night of their deliverance. We looked at that on last week, the actual night of their deliverance. It was a solemn night that they were delivered. We continue on their night of deliverance, the second part of their night of deliverance. On last week. We looked at that night of deliverance solely in terms of their protection from the Death Angel. We looked at the slaying of the lamb, the blood being applied to the door, the Death Angel passing by, the deaths that took place in Egypt, and were introduced to the idea of their dis dismissal from Egypt in haste. Now, in this second part, we look at that dismissal in more detail. They weren't just dismissed from Egypt in haste, but they were dismissed from Egypt in a way that God had foretold, And they were dismissed from Egypt in a way that foreshadowed what it was that God was doing in saving his people. As we look at what it was that God was doing in saving his people, we see a picture of salvation. We see a picture of how God saves and of why God saves. Not just how and why he saved Israel, but how and why He saves us as his people. And we see this interrelatedness between what God did and the Exodus and what God is continuing to do in the South of his people throughout all of time. You join me there. Actodus chapter twelve, beginning in verse thirty three, the Egyptians were urgent with the people to send them out of the land in haste, for they said, we shall all be dead. So the people took their dough before it was levened, kneading bulls being bound up in their cloaks on their shoulders. The people of Israel had also done as Moses told them, for they had asked the Egyptians for silver and gold, jewelry, and for clothing, and the Lord had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thing Thus they plundered the Egyptians and the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children, a mixed multitude also went up with them, and very much livestock, both flocks and herds. And they baked unleavened cakes of the dough that they had brought out of Egypt, for it was not leven, because they were thrust out of Egypt and could not wait, nor had they prepared any provisions for themselves. The time that the people of Israel lived in Egypt was four hundred and thirty years. At the end of four hundred and thirty years, on that very day, all the hosts of the Lord went out from the land of Egypt. It was a night of watching by the Lord to bring them out of the land of Egypt. So this same night is a night of watching kept to the Lord by all the people of Israel throughout their generations. There are so many details that are left out of this, as we said on last week, so many stories that could be told and yet were not. But the idea of the pacing of these events in the narrative is very clear. The idea is that Moses is communicating to us that they went out in haste. He's communicating to us that this happened all of a sudden. This was not something that the people were able to prepare for. This was not something that the people had gotten ready. This is not something that happened as a massive feat of logistics. This happened as a supernatural act of deliverance by Almighty God himself. Are several elements here that make that clear. First, in the plunder of the Egyptians, we see that this happened in haste, and that the people weren't able to prepare wealth for themselves. We see that in verses thirty five and thirty six, the people of Israel also had also done as Moses told them. They asked the Egyptians for silver and gold, jewelry, and for clothing, And the Lord had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thus they plundered the Egyptians. There's several things that have to be understood in order to grasp the significance of this part of the narrative. First, we've got to understand the value of gold and silver. Most of us here today walk around with gold and silver, don't think much of it, diamond ear rings, gold ear rings, gold rings, gold necklaces, silver necklaces. In fact, most of us have jewelry boxes in our houses to keep the gold and the silver jewelry that we possess, maybe other gold and silver heirlooms, But we don't really comprehend the value of these things. Number one, because they are so readily available to us, and secondly, because we have sort of been conditioned to change our understanding of value. I've talked on a number of occasions as we've gone through Exodus about the idea that it's hard for us to comprehend some of these things because of our dependency on paper money for one of the first times in history. When you look at history and you look at the history of money, the history of what people used for money, it's only in recent history that we have this idea of fiat currency, this idea of paper currency. Usually there were coins of silver, of gold, of copper, things that actually had intrinsic value that we held onto. So because of that we our understanding of our understanding of value and our understanding of wealth is a bit skewed. Secondly, we don't comprehend that most families would not have had these things, especially the families of slaves. They wouldn't have had wealth like this. If you're a slave, why are you going to have gold and silver jewelry? Where are you going to get gold and silver jewelry? And if you don't have gold and silver jewelry and you don't have coins, you really don't have any wealth. So Israel is about to go out of Egypt without any wealth? How are they going to survive? But not only the sense of wealth and personal wealth and buying power, but there's also the idea of worship. Later on, when we get to the tabernacle, you're going to see that there are many things that are overlaid with gold. Where does a slave population get gold to overlay their implements of worship? The answer, they plunder the Egyptians. That's how they get it. There's no other way that they could have had it. So in the sense of personal wealth and in the sense of the importance of their objects of worship, this is significant. Also the role of plunder in the ancient Near East. You have to understand this. Bruce Wells sheds light on this when he writes the silver and gold items taken were some of the most valuable of the Egyptian's possessions. Moreover, these events are set in the spring, when it was customary for Egyptian kings, particularly those of the New Kingdom, to send out messengers and accompanying armies in order to collect tribute payments from the smaller political entities outside Egypt. In a sense, then springtime was the time the Egyptians officially plundered their subjects. This time, the Egyptians are the ones exploited and forced to pay. Don't miss that irony. Everywhere along the way throughout all of these plagues, God is reversing the whole idea of power. The Egyptians are the powerful people, and because they are the powerful people, their gods are seen as the most powerful gods. That is why they conquer all armies, marched and conquered, and believed that they conquered because of the power of their gods. And so they worshiped their gods and had emblems of their gods as they went out and marched and conquered. And whoever the most powerful people were, they were deemed to have had the most powerful gods. But now the gods of the a slave people has overturned at every point the assumed power of the gods of the Egyptians, and now on their way out. During the time when the Egyptians would have sent armies to their subject city states to plunder them and bring back silver and gold as taxes for the protection of the Egyptians, now during this very same season there has been the death of the first born and the plunder of the Egyptians. By this slave people. Don't miss this, because the Egyptians would not have missed this. This is a reversal of fortunes. This is God demonstrating his authority and his power. So what is the meaning of this for the Egyptians and also for us? A couple of things. First, God does not just deliver us from our enemies. He defeats them. Amen, he doesn't just deliver us from our enemies. He defeats them so that we don't spend the rest of our lives looking over our shoulders wondering when we're going to be overtaken again. God defeats these enemies Psalm one ten. The Lord says to my lord, sit at my right hand until I make your enemies your footstool. There's a sense in which this is an eschatological reality. It's repeated in Luke twenty Acts two, Hebrews one, Hebrews ten, over and over again in other places in the scriptures. Alludes to the fact that Christ will see all of his enemies eventually under his feet. And for us as believers, for those of us who are followers of Christ, we need to understand that we have a victory both now and to come. It is an already not yet victory. There's a sense in which we are already victorious because we have been delivered, and so there is now no condemnation for those who are in Christ. But you and I both know that although that's a reality, there is still this ongoing struggle, even with the sin from which we have been delivered. This is why, for Israel and for us, it's one thing to get you out of Egypt. It's another thing to get Egypt out of you. And so we wrestle with this already not yet reality. We wrestle with the fact that we have been delivered from those things that oppressed us. We have been delivered from our sin. We are justified, we are declared righteous. And yet there are those things that still rear their ugly heads again and again and again. So what is one to think, Because you see, remember, they're being delivered. This is not just true for you and for me as the people of God, this is true for Israel, as the people of God as well. So there's one sense in which God delivers Israel from Egypt. We're going to see later he also destroys the Egyptians. I'm not just delivering you from your enemies. I'm defeating your enemies. Amen, Hallelujah, Praise the Lord. They rejoice, they sing, they crossed the river. Their enemies have been drowned. Then there's that calf. God got them out of Egypt, but he still had to work to get Egypt out of them. Is there anything like that in your life? That was a rhetorical question? If you're still breathing, the answer is yes. Sanctification is an on going process. That is why we walk in the midst of this already and not yet reality. So that on the one hand, as a believer, I can proclaim with certainty God has not only delivered me from sin, delivered me from that adversary, the devil, but he has defeated my foes. He has defeated my adversaries, and yet at the same time, he got me out of Egypt, but he's still getting Egypt out of me. It is an ongoing fight, It is an ongoing process. But here's the beauty in all of that. I can rest assured that even on my worst day, when it seems like there's more Egypt than me than anything else, I can remind myself this is a defeated foe. Know that, Saints, whatever it is you're struggling with, whatever it is you're wrestling with, this is is a defeated foe. It is an already and not yet reality. And when we remind ourselves that this is a defeated foe, here's what we have to do. This is a defeated foe. It doesn't feel like it right now, but I know that there is going to come a day when this enemy also will be made of footstool. This is why we anxiously anticipate the return of our sooncoming King Amen. This is why we continue to pray even so, Come Lord Jesus. This is why we cannot have an overrealized eschatology. This is why we cannot expect all of the goodness that is to come in the age, to come to be part of our life. In the here and the now, there will be glimpses of it, but we continue to have to pray, as we've been taught our Father, who are in heaven, Your Kingdom come, Your will be done on earth as it is in heaven. Why did Jesus teach his disciples to pray that? Because it isn't already not yet reality. He teaches us, when you pray, a central focus of your praying is for the kingdom to come and for the will of God to be done on earth as it is in heaven. Because that's not a done and fixed reality. It isn't already not yet anticipation. The second thing we see here, he's the journey from Ramsey's to Succeth, looking verses thirty seven and thirty eight, and the people of Israel journey from Ramseys to Succeth. About six hundred thousand men on foot besides women and children. Now that number in and of itself, if you do the math. There are a number of people who you know have done the math on this, and there seems to be a consensus that you know, dealing with real numbers here, we're looking at somewhere between one point eight and two point four million people. That's a lot of folks. Amen, that's a lot of folks. Put it this way, If they are between one point eight and two point four million people, at the higher end of that number, that's about half the population of Houston, the fourth largest city in the United States. That's a lot of people, So many people that there are those who say this proves that this story couldn't be true. You can't move that many people. You can't do it. The line would be too long, no matter how wide across you are. You can't get that many people through the Red Sea, not in a day. You just can't do it. You can't part see that why you can't do it. It's just just too many folks. This is why some people have tried to figure out ways to make the number smaller. I don't feel the need to do that, not in the least. Why would I believe that God could do everything he did in those ten plagues and then get to a big number and say, yeah, I don't know if he could do that. That just makes no sense whatsoever. If I can believe that God did what he did in the plagues. Why can't I believe this big number? How? I don't know. If I could explain it, it wouldn't be miraculous. This is what highlights the miraculous work of God, that he delivered this many people in one night. What does this mean? First of all, it means that God saved a nation. He saved a people. Saints don't miss that. God saves individuals. Yes, but never for the sake of individuals. God saves a people. God saves a people. So much of what we sing, and I'm not gonna pick on any particular songs, but so much of what we sing is all about you know, you know, close your eyes, raise your hands, and just let the reality of your individual salvation and roll over you. He saved me. Me me, I me me. God saved a people. You're one of a people. Salvation is not just about you. Is your individual salvation significant, Yes, but only to the degree that it unites you with Christ and that it unites you with the body of Christ. Salvation is individual, but never individualistic. God saves us and redeems us and makes us part of a people. The idea of the isolated Christian is as ridiculous as the idea of the isolated Israelite. God saves you for you to be a part of a people. God saves you for you to be a part of a community. God saves you for you to be a part of a church. God doesn't save you so that you can have an isolated experience of Christianity. God saves you and puts you in a body. God saves you and gives you spiritual gifts. What's the purpose of every spiritual gift? According to First Corinthians twelve and Romans twelve, every gift he gives us for what to edify the body? For the body. He's called you to be part of the body one Peter two nine. But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of Him who called you out of darkness into his marvelous light. God saves a people. That's what this big number says. God saves up people. He saved a nation, a whole nation. God saved many. And don't miss this either. We just looked on last week at the fact that this death of the first born goes all the way back to the first chapter, and that for eighty years. For eighty years, the Egyptians have been oppressing the Israelites in a number of ways, but in one way in particular, and that is the death of male children by throwing them into the nile. You know what, this big number says. This big number says they could not kill the people of God for eighty years. For eighty years, the Egyptians have been trying to wipe them out, and yet they're somewhere in the neighborhood of two million of them, starting from one man and his twelve sons who came into this land. Now all these years later, nearly two million. That is called radical fecundity, the idea that these people are having a lot of kids, which normally doesn't happen to people who are in some kind of captivity. Usually you don't proliferate when you're in this kind of captivity. Usually your numbers dwindle. Usually people are wiped out after a captivity of dis long of a period. And yet by the power and preserving providence of Almighty God, they left so numerous that they were a nation. On Day one, God saved the people. God also saved a mixed multitude. This is true in at least two ways. Number one, Jews and Gentiles. We've talked about this so often that you might get tired of hearing about it. But know this, God's plan from the beginning was always to include the gentiles. God's plan from the beginning. God's plan from the enunciation of the Abrahamic Covenant was that Abraham would be a blessing to all nations, that gentiles would be part of the people of God. So even now there's a mixed multitude in the sense of Jews and Gentiles who are going out. Make no mistake about it. There were some Egyptians who were rescued on this night who came out as a part of this people. But there's also a mixed multitude in the sense that God saved wheat and tears on this night. And it is in this sense that it doesn't parallel individual salvation. You see individual salvation, you're saved or you're not. Amen. But when you talk about a people gathered, there are going to be people who are saved and people who are not, and we can't always tell who those people are. This is why there are parables like the parable and the wheat and the tears. It's a mixeditude. As much as we fight for regenerate church membership, as much as we try to ensure that the people who become members of this church are regenerate people, that they are believers. Nobody can know whether or not another person is saved. So even in a church that fights for regenerate church membership, you can have mixed multitude. What does this mean. This means that while that corporate idea of being saved to be part of a people is important, don't mix that up with the idea that because you're part of this corporate group that that automatically means you're saved. Some people were rescued from Egypt and still went to Hell, and it's a terrible thing when you watch the miraculous works of God. It's a terrible thing when you're part of a family that puts blood on the doorpost. It's a terrible thing when you march out as one of the two million people who were rescued and delivered on this night, only to die and face judgment because you did not believe. It's a terrible thing to go to church every week and die and go to hell. It's a terrible thing to be raised in a Christian family and to not be united to those people in the most significant way possible. It's a terrible thing to sing the praises of Almighty God, because culturally it's just what you do, and then die and spend eternity separated from that God. It's a terrible thing. So while it's very true that every last one of us needs to examine ourselves in light of whether or not we're thinking too individualistically, it's also very true that every last one of us needs to examine ourselves as to whether or not we're thinking too corporately, as to whether or not we're actually redeemed, whether or not we have actually come to God through repentance and faith, whether or not we're trusting Him for salvation, whether or not we've acknowledged our own sin and our own need for a savior, Whether or not we've turned from our sin and turned to Christ and trusted in Christ alone for our salvation. That's the question that has to be asked. It's not either or, it's both. And have you come to him, have you trusted him, have you believed in him? Have you held to him? As your only hope. If you have it, then you must. The third thing we see is them baking these unleven cakes Thirty three to thirty four, and then thirty nine looked. Beginning thirty three, the Egyptians were urgent with the people to send them out of the land in haste, for they said, we shall all be dead. So the people took their dough before it was levened. They're kneading bulls being bound up in their cloaks on their shoulders verse thirty nine. And they baked unleven cakes of the dough that they had brought out of Egypt, for it was not levened, because they were thrust out of Egypt and could not wait, nor had they prepared any provisions for themselves. Why talk about this? Why talk about this? There are so many details that happened that night. There's so many things that went on that night. There was more than just bread eaten. Why talk about this? Several things. First, it reminds us again of the sudden departure. Remember, the whole idea of the unleaven bread was based upon the idea of a sudden departure. It's going to be sudden. They're going to send you out hastily. They're going to send you out quickly. So this reminder that they ate unleaven bread is a reminder that their salvation came suddenly, that it wasn't something that they saw coming. It wasn't something that they made happen. It was something that happened suddenly in God's timing. There's also the idea that this bread is the symbol of their deliverance. Remember this feast of unleavened bread, this feast of unliven bread that's to happen every years. The be a week long at the beginning of it, and at the end of it you have this high Holy Day, and in the midst of it all you eat only unleavened bread. Why because that is the symbol and the reminder of your salvation. That God sent you out, that he sent you out in haste, and that you ate unleavened bread because there was no time for the bread to rise. Folks, this is also a symbol of our deliverance. There is a reason that Christ on a number of occasions identified himself as the Bread of life. Again, when is bread most significant significant? And there are a lot of people who go there, and you know, Jesus says that he's the bread of life. And there here's a problem that I have with even some translations. Sometimes you go into different people groups, and one of the things that happened when they translate the Bible into the language of various people groups is they they'll change this idea of bread because there are some places where people don't have bread. They'll have something other than bread. And so, you know, to say that Jesus is the bread of life. Let's say that, you know, these people generally don't eat bread, but there's a staple in their diet, and every day they eat this thing in their diet, and so they'll say, you know, Jesus is the this of life, the rice of life, the corn of maize, whatever of life. Because the significance here is that Jesus is that most central and significant thing in life. Here's the problem I have with that bread is significant not because of its significance in my culture, but because of its significance in the Jewish culture. And its greatest significance in the Jewish culture is this idea of the Passover, which points us to who Christ is. He is the giver and the sustainer of life John six thirty three. For the bread of God is he who comes down from heaven and gives life to the world. How is that not related to Israel in the wilderness and the manner that they ate John six thirty five. Jesus said to them, I am the bread of life. Whoever comes to me shall not hunger, and whoever believes and me shall not thirst John six forty eight and then fifty one. I am the Bread of life. I am the living Bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh. Folks, that's a reference to the Passover. You can't make that another food. That's bread. That's bread, and Christ is the bread of the Passover. This is why when we gather as believers, when we gather to commemorate what God has done, we commemorate the fact that He has saved us individually, and we commemorate the fact that He has made us a people. And in doing so we set together weekly and partake of the bread. This is my body, which is for you. Do this in remembrance of me. It is for you individually, yes, but it's for you corporately. Yes. This is the significance. So in the night that they go out, on the night that they're saved, they eat bread, unleaven bread, which is symbolic of the hasty nature in which they came out. And when we gather as a body of believers, we two gather and we sit before unliving bread to remember our salvation and to remember Christ, who is not only the symbol but the substance of our salvation. This is why it is significant. Finally, says they left after four hundred and thirty years. This is a little bit complicated, but follow me if you will go to verse forty. The time that the people of Israel lived in Egypt was four hundred and thirty years. At the end of four hundred and thirty years, on that very day, all the hosts of the Lord went out from the land of Egypt. It was a night of watching by the Lord to bring them out of the land of Egypt. So this same night as a night of watching kept to the Lord by all the people of Israel. Throughout their narrations. This time includes more than their slavery in Egypt, they were only in Egypt proper for about two hundred and thirty years, somewhere between two hundred and two hundred and thirty years. Some people put it at two hundred and fifteen. Listen to this from jameson Faucet and Brown. These editions are important for the period of sojourn in Egypt did not exceed two hundred and fifteen years. But if we reckon from the time that Abraham entered Canaan and the promise was made in which the sojourn of his posterity in Egypt was announced, this makes up the time to four hundred and thirty years. In other words, it began with the promise, it also includes the sojourney, and then it ends with the exodus. This is significant, especially when we talk about the idea that this is a picture of salvation, because ultimately the picture of salvation is not just a salvation from Egypt as a particular place, but it's a picture of salvation from all that is not the land of promise. God makes a promise to Abraham, and Abraham is sojourning, and that promise is not fulfilled. Until that promise is fulfilled, he is merely sojourning. He is a pilgrim in a foreign land until the promise is fulfilled. Therefore, the reckoning here by Moses is that it's four hundred and thirty years because slavery in Egypt was not the only problem. Anything that kept the people of God out of the Land of Promise was equivalent to slavery in Egypt. It's all slavery in Egypt unless and until you enter the Land of Promise. This is significant for us because God is saying here that it's not just that you don't want to live in slavery. There are things worse than living in slavery. Amen. It's not just that you don't want to live under the authority of an oppressive regime. There are things worse than living under the authority of an oppressive regime. It is not just that you don't want to live in this particular location. The reality here is anything other than the Promised Land is Egypt. Anything other than the place of Promise is Egypt. For you, folks, we live in the greatest country on earth. I believe that with every fiber of my being I do. I believe it. That's why there are people lining up, people literally dying to get into this country, and very few people trying to give up their passports. Even the greatest critics of America are not giving up their passports. Even people who talk about this country like it's the worst thing that could have ever happened to the world, They're not trying to give up their passports. Why Because they know there's no place better than this And I would argue that ever has been, and that's because of the grace of God. We are the freest and most prosperous people that the world has ever known. The world has never known a freer people. The world has never known a more prosperous people. Never. The average American is wealthier than seventy percent of the rest of the world. That's the average American, not wealthy Americans. The average American possesses more personal wealth than seventy percent of the people in the rest of the world. There is no place like America. There has never in any place like America, never ever, ever, ever. There are people protesting all over the United States and have been for the last several days, protesting because of injustice in the United States. Are there injustices in the United States, of course there are. We're sinful people, and still we are the most prosperous and freest people in the world, and even people who have a problem with our judicial system would not trade it for any of the others in the world. So what's the point of all of this. Here's the point. It's still Egypt, as great as it is, it's not home. As great as it is. We are looking for a place that's even greater. We're looking for a city that has foundations, whose builder and maker is God. As a result of that, even the people who live in the wealthiest, most prosperous, freest place on earth still yearn for the Land of Promise, because we were made for more than this. This is what this four hundred and thirty year statement means. It's not enough to just not be in Egypt. The goal and the desire is to be in the Land of Promise, is to be with God. We must never hold on to America too tightly, or wherever else you come from. We must never hold on to it too tightly. Why Because it's not our home. We are grateful for it, but it's not our home. That's the proper Christian attitude towards this life. We're grateful for it, but it's not our home. Every good thing that comes our way, we're grateful for it, but it's not our home. This is the statement that's being made here. God is calling a people. He's not just making a statement about oppression. God is calling a people. He's calling a people to make himself known, to make his name known. He's setting his love on a particular people, bringing glory and honor to himself. By the way that he sets his love on this people, He's freeing this people so that they can become a people, so that he can show the whole world what righteousness is. As he gives this people a law, he can show the whole world what true worship is. As he gives these people a tabernacle and then eventually gives these people a temple, as he shows the whole world what deliverance is, as eventually he brings the Messiah through this people. Make no mistake about it. This is not just about getting out from under oppression. This is about God calling a people to himself and proclaiming to the entire world. Herein is salvation. This is why those of us who are in Christ can grasp this reality, can hold to this reality, and can celebrate this reality even though we're not Jewish people, but we grasp this, hold on to it, and celebrate it. Why Because this is the foreshadowing, the underpinning, and the foundation of the salvation that is ours in Christ. It is this that gives our salvation in Christ meaning and clarity. That's why this is significant. That's why it's important. That's why it's meaningful because in grasping this, we understand this table that's set before us today. And grasping this we understand the all not already not yet reality of our own salvation and deliverance. And grasping this, we understand what it means to be united to God and to God's people. Through understanding this, we understand what it means to be a Christian. And as I've said earlier, if you are here today and you are merely holding on to the idea of being united to this outward body of people, but have not been united inwardly with Christ, then flee to Him. Turn from your sin, turn from your self reliance, turn from trusting in your works, turn to Christ. Flee to Him, for he is indeed your only hope. Let's pray, Oh Lord, how we thank you. For the truth of the Gospel. How we thank you for the magnitude of your mercy. How we thank you for your grace. How we thank you for your salvation and your deliverance. Lord. How we thank you for your patience and long suffering in dealing with us. How we thank you for opening our eyes and allowing us to see Jesus. How we thank you for unclenching our fists as we held on for dear life to the sin that we loved so much. And how we thank you for calling us to yourself, for making us a part of your people. Grant by your grace that we might walk in this truth, that we might be marked by it, changed by it, known by it. I pray for those here and the sound of my voice who have not yet come to faith in Christ. Would you grant them repentance, Would you grant them faith? Would you grant them the grace of salvation? I pray for those who are here today struggling with various issues and areas of their life. For those who are reminded today of the already not yet reality of their salvation. For the one battling a besetting sin, for the one doubting whether or not they're even saved because of how much or how often they've struggled. And Father, we asked that today you would remind us that in your deliverance, you have called us to be your people. You have provided for us, you have rescued us, you have delivered us, and you have made us your own. We thank you for these things and pray all this in Christ name. Amen. Well, in a few moments, we're going to partake of