Hey, man, good morning. Welcome.
Good morning. Hey, if you are new, if you're
just checking us out, maybe you're visiting with someone.
Welcome, special welcome to you. My name is Grant and I'm one of
the pastors here at the church. We are going to be hopping into
the Gospel of Luke. So Chapter 7 is where we find
ourselves and we are working our way through the chapter.
We're not going to finish Chapter 7 today, but we're going
to make a good run at it. So we're going to read through
from about verse 18 to 35, I believe is where we end off.
Yeah. So we're going to make a good
run through, but we'll do that in a minute.
Before that, we're going to pray.
And before I pray, I just wanted to say one word of thank you.
And the thank you is in two-part 1.
I want to say thanks to everybody who showed up and came
out yesterday to our team meeting.
And we had a great time and I walked away.
I hope you walked away as encouraged as I did from that
time together, we worshipped, we prayed together, we dreamt
together and talked about how we can continue to grow into what
what God is calling us to be and to become as a church.
So I, I thought it was, it was a wonderful time together and the
food was great and the coffee was great and it was, it was a
good morning. So if you're curious about what
that is and how you can get in on the next time we do that, you
can feel free to come and talk to me or to Pastor Justin,
anyone of the staff wandering around.
We'd be happy to chat with you. But thank you for those of you
who came out to that. And I want to say thank you to
those who helped lead that so well yesterday.
So it was it was a good time together.
And again, like I said, I hope you walk away as encouraged as I
did from that. I also want to say thanks for
sticking around longer than I did to help clean up and put
everything away. I had to with my family Dart.
We went N couple hours for for my grandfather's birthday.
So it was again, I'm just I'm so grateful for this community and
I want you to hear that want you to hear that from from me and
from our family. So that's the thank you.
Alright, Luke 7, maybe that gave you enough time to find it.
And if you want, you can, you can pull out a phone and and get
it up in front of you that way as well.
Let me pray. God, Thanks for your love.
Thanks for your grace. Thanks that you're with us and
we don't need to wonder or wait. Thanks for your presence here in
this place. Yeah, we're grateful to be
gathered together and to worship you.
Thanks that we have this amazing freedom and privilege to lift
high the name of Jesus and to shout boldly, like declare your
goodness, your love, your mercy toward us and toward this world
thinks that as we do it, we believe like one of the things
we do and we gather, we lift high the name of Jesus.
We push back a little bit places of darkness in the world.
So God, I pray that as we continue to read, work our way
through the gospel of Luke, you would do that, do that in US,
push back the little pieces of darkness in us and in the world.
How would we be at church that pushes back the darkness?
We pray God, your Kingdom come right here as it is in heaven in
Jesus name, Amen. So Luke 7, beginning at 18,
these are messengers sent from John the Baptist to Jesus.
So the disciples of John reported all these things to
him. And John, calling two of his
disciples to him, sent them to the Lord, saying, are you the
one who is to come, or shall we look for another?
And when the men had come to him, they said, so now they've
gone to Jesus. They've said to Jesus, John the
Baptist has sent us to you, saying, are you the one who is
to come, or shall we look for another?
In that hour he healed many people of diseases and plagues
and evil spirits, and on many who were blind he bestowed
sight. And he answered them, Go and
tell John what you have seen and heard.
The blind received their sight. The lame walk, the lepers are
cleansed, the deaf here, the dead are raised, the poor have
good news preached to them, and blessed is the one who is not
offended by me. When John's messengers had gone,
Jesus began to speak to the crowds concerning John.
What did you go out into the wilderness to see?
A Reed shaken by the wind. What then?
Did you go out to see? A man dressed in soft clothing?
Behold, those who are dressed in splendid clothing and live in
luxury are in King's courts. What then?
Did you go out to see a prophet? Yes, I tell you, and more than a
prophet, this is he of whom it is written.
Behold, I send my messenger before your face, who will
prepare your way before you. I tell you, among those born of
women, none is greater than John, yet the one who is least
in the Kingdom of God is greater than He.
When all the people heard this, and the tax collectors too, they
declared God just having been baptized with the baptism of
John. But the Pharisees and the
lawyers rejected the purpose of God for themselves, not having
been baptized by Him. To what then shall I compare the
people of this generation, and what are they like?
They are like children sitting in the marketplace and calling
to one another. We played the flute for you, and
you did not dance. We sang a dirge and you did not
weep. For John the Baptist has come
eating no bread and drinking no wine, and you say he is a demon.
The Son of Man has come eating and drinking, and you say look
at him, a glutton and a drunkard, a friend of tax
collectors and sinners. Yet wisdom is justified by all
her children. So there's a lot in that passage
and there's a lot that we're not going to get into.
And so I'll give just like a little quick plug for podcast
and other mechanisms and ways in which you can continue to work
your way through this passage. Because I think if I worked, I
like our way through it today, we'd be here until tomorrow to
look through every single thing going on there.
There's a lot. And so if, let me just say this,
if at any point you walk away with more or different
questions, hey, I think that's a wonderful thing.
And BI would encourage you to invite you send them to me by
e-mail and maybe they'll make it under a podcast for discussion
and we can continue that kind of conversation together throughout
the week. So I just want to get that out
of the way. We're not going to work our way
through the entirety of what we read this morning.
But let me tell you this, one of the things that I have
appreciated so much about our city, and especially so given
where Connie and our family moved from Hamilton.
And this is, I'm like, no shade on Hamilton, but I love this
about our city. The lack of billboards, the
lack, if you've ever been to Hamilton, you'll know that this
is different here or that's different there.
I don't know which one. But I absolutely love the lack
of billboards that there are in this city, at least on my
commute. Which is a little bit of an
insider joke, I realize. But for those of you who don't
know, I live about 700 meters away and I cross the park to get
here. So there are no billboards on my
commute. There's nobody telling me who to
call when I'm injured. There's nobody telling me which
real estate agent is going to be able to sell my house.
There's nobody telling me why Coca-Cola is better than Pepsi.
I don't need to know that every day is going to get tastier if I
eat McDonald's or I don't. You know, I certainly don't need
somebody telling me to have a break and need a Kit Kat.
Like, I'm not trying to buy a new car.
Whatever you're selling, I'm not buying it.
At least I'm trying desperately to not buy it.
I don't know about you, maybe you have a different experience
of this, but like I've never seen a billboard while driving.
Stopped my car reversed on the road and thought I'm going to
take down that information. That sounds like something I
need in my life. I certainly have never called up
a company and been like, hey, I got your information from a
billboard or a bus bench. Like, I don't want more things
and I really, to be honest, I don't want more things vying for
my time and my attention. I'm trying to block out the
noise, not allow more in and and it's why, you know, my phone
doesn't have social media on it and it's why it's most of the
time in black and white. Like I'm trying to silence as
much of the noise in my life as possible.
There is advertising everywhere and that's not news to you.
You're not. Oh, I hadn't noticed.
Like, be it billboards, radio, YouTube, video streaming
services, which at one point prided themselves in having no
advertising, now you gotta pay extra for the no advertising
version. Yeah, yeah, there's advertising
everywhere. Listen, I'll tell you the only
ad that I've paid any attention to recently, and this was an ad
that taught me to knock on my cantaloupes before buying it.
And that's not even the point of the commercial.
Again, I don't need to tell you this, but one of your most
important commodities is your attention.
It is your attention and it is how your affection follows your
attention. Companies in the I believe North
America are projected to spend $491 billion on advertising in
2025. Like just to hopefully grab 30
seconds of your attention. Like to grab it enough to make
you take one step? Where to plant one idea, one
piece. You're like, well, this phone
that I have, like now, it's not good enough.
Our culture is saturated in advertising and marketing and
messaging. Jesus's day, not so much.
There wasn't mass media vying for attention and affection.
So try to imagine with me, just for a moment, the majority of
the people. No reading or writing, right?
No books, no billboards, no e-mail marketing campaigns, no
targeted advertising on social media.
No wondering if my phone is listening to me so that it can
determine the best. Next add to stick in front of my
face. It sounds pretty peaceful.
And so in Jesus Day, maybe you see like a mosaic image or an
inscription on stone if you're lucky.
But again, maybe you don't read or write yourself, so you're not
100% sure what it, what it means, what the messaging is.
Is the only mass media available in Jesus Day?
During the time of Jesus was money that was the single
greatest mass marketing campaign.
Was the inscription, the image, the symbol that were placed on
coins? And to your right says coins
were the principal way of getting across a symbolic
message to ordinary people because they were created to
contain a message from the king to all of the people that he
ruled over. Herod Antipas, whose name you
don't need to remember, but this is King Herod for much of
Jesus's life, not when he's born, but certainly through his
ministry. This is the king when we refer
to King Herod in a lot of the New Testament, he chose for his
coin ahead of Jesus public ministry.
Actually just a few years before Jesus public ministry, he chose
to rement the coins for his rule to contain a Galilean read.
So read that you'd find beside the Sea of Galilee that would
blow in the wind, like just beautiful, fertile, representing
life and lush area land, all of it.
That was the symbol that he placed, that Herod Antipas
placed on the coin and that galleon read, like I said, it
was a symbol of beauty. It was a symbol of fertile and,
and that was his message. That was Herod's message to his
people, that when you pick up a coin and you see the Galilean
read, you were meant to think of fertile, healthy life, giving
land, luxury. Everybody has enough to eat
where there's food and there are things flowing, waters running
like you were meant to picture this image.
And, and what King Herod wanted people to think of then is when
they thought of King Herod, they thought of a Galilean Reed,
which made them think of lush, beautiful, fertile land.
Herod wanted to connect who he was with prosperity.
He wanted people thinking when they thought King Herod
prosperity, AW, Tozer wrote. What comes into our minds when
we think about God is the most important thing about us.
What we think about when we picture God, our God image in
other language matters. So Herod's there.
He's saying, hey, what comes to mind when people think about
Herod? I I want to control that.
What comes to mind when you think of God matters?
And so when Jesus asks the people, what did you go out to
see? What then, did you go out to
see? Right.
Is it a Reed shaken by the wind? Is it a man dressed in soft
clothing? What Jesus is asking here is
he's He's not saying. Did you go out into the
wilderness to find a read? He's saying.
Did you go out into the wilderness to find a king?
Did you go into the wilderness to find a new Herod?
Are you looking for a new king? Are you looking for someone to
take that place and, and in case they missed it, which they
probably wouldn't have. He double s down.
What did you go out to see? Is it a man dressed in soft
clothing? We hold those who are dressed in
splendid clothing, live in luxury, are in King's courts.
So now he names it. Are you looking for another
king? What did then?
Did you go out to see continues, right?
Did you go out to find a profit? I tell you in more than a
prophet. And he goes on to talk about who
John is. So Jesus, what Jesus is doing
from the very beginning here in his interacting with.
Now at this point in the story, John's messengers have left, but
the people who have heard all of this encounter what Jesus is
doing is he's locating himself between Herod as king and John
as great prophet. And what Jesus wants to do is to
make us think and, and the crowds who are there is to
encourage them, challenge them to think, who is this Jesus?
Is he a king? Is he a great king?
How does he compare to Herod? Is he a prophet?
Is he a great prophet? Is he better than a great
prophet? Is he better than John?
Who is Jesus? He's locating him himself as not
simply a new Herod and not only a great prophet, but as
something more. So Jesus wants the crowds
asking, who is this guy? Who does he think he is?
Who is he claiming to be? Who is this Jesus?
And Luke wants us asking the same question, the reader Who is
this Jesus? Who is it who stands between
Herod and between John? Who is it who stands between
Herod as king and John? Who is prophet?
And how we answer that question matters.
How we wrestle that question out in our own lives matters.
And how we wrestle it out as a church, as a community together
matters. Who do we say that Jesus is?
John the Baptist is asking the same question.
Who is this Jesus, really? Who's this guy?
Which is a really interesting question given John's
relationship to Jesus. Because if you've been with us
since the very beginning of of Luke, you maybe remember that
this isn't the first time we've seen John.
John the Baptist has appeared before in this story at the very
beginning of Luke, John appears as a parallel narrative to
Jesus. We see John's birth.
We see Jesus's birth before that.
We see the announcement of John's birth.
We see the announcement of Jesus birth side by side.
We see Mary, the mother of Jesus, go to Elizabeth, the
mother of John. And what happens?
The baby in her womb? John's leaps and Elizabeth
expresses this great joy of the baby's leaping in my womb,
recognizing Jesus as the Messiah and Mary as the mother of an
Elizabeth's words, My God, the mother of my God, has come to
me. Why am I so blessed?
And so this John is not just somebody wandering, preaching,
teaching in the wilderness who's wondering about who Jesus is.
John knows Luke begins with Jesus and John, and the
narrative progresses with them in a parallel, side by side.
Jesus goes out to the wilderness to be baptized by John.
John's entire life has shown who Jesus really is.
This is John's ministry to proclaim the coming of the
Messiah, to prepare the way all of who John is declares all of
who Jesus is. But what we see here is that the
disciples of John reported all these things, all the things
that Jesus is doing, the way in which he is teaching and healing
the message that he is proclaiming, the way in which
he's healing people. The disciples of John reported
all of it to him, and John, calling two of his disciples to
him, sent them to the Lord, saying, Are you the one who is
to come, or shall we look for another?
And when the man had come to him, men had come to him.
They said, John the Baptist has sent us to you, saying, Are you
the one who is to come, or shall we look for another?
And again, I say this often. I remember repeating myself
about the Bible repeating itself.
When something occurs twice like this, it's like an exclamation
mark. Luke could have just said the
disciples of John's report, they reported all this things to him
and he sent them and they asked this question, but Luke takes
the time to put it down twice. Are you the one, or shall we
look for another? Messages about Jesus have
circulated. John's own disciples have seen
Jesus teach. He's healing.
He's casting out demons. And now John has some questions,
and the questions sound like this.
Jesus, who are you really? What's going on?
Why? Why do things look the way they
look like? Why does the Kingdom look
different than we expected? Why are you doing things
differently than we thought you would?
Why am I not being freed from prison?
Like where's the Kingdom? Where is its coming in power and
with authority and might and force?
And why aren't you overthrowing the Romans?
And why aren't you driving them out of our land?
And why aren't you restoring our our people and our buildings and
our places? Like why, why am I still in
prison? And and to, to add to the fact,
hey, Jesus, like, while we're at it, why are you healing the
servant of a Roman centurion? Like, do you not realize that
guy's the enemy? Is Jesus really the Messiah?
That's the question that John's asking.
What he's asking is, have we gotten our hopes up?
Like, have we? Have we put all of our eggs in
the wrong basket? Have we counted on this guy and
and has he led us down? Should we be waiting for
another? Jesus doesn't live up to John's
expectations. Jesus doesn't live up to John's
expectations about who the Messiah is, about what the
Messiah should do. And so John's wondering, like,
are you really the guy? Are you wrong?
Was I wrong? What's going on?
And listen, like, I think we gotta remember this is the same
John who says not in Luke, but in the Gospel of John, he must
increase. I must decrease.
Like this is a guy who's got faith.
This is a guy who knows a thing or two.
This is a guy who's seen Jesus run around and grow up and then
begin to teach and preach and do all of these things.
John saying boldly like he has to increase.
It's not about me. I must decrease only now in
prison, probably right in and around the sea or the Dead Sea
Desert. Hot, dry, arid, just nasty place
to be locked up. Does decreasing might mean John
has to die? Like that's the kind of stuff
rattling around in his mind. Why was Jesus not bringing the
Kingdom in power? Like where?
Where's the army? Who's gonna breakdown the walls
of this thing and tear me out of here?
When's it my turn? Why is the revolution not
beginning? Why isn't Rome being overthrown?
Why? The answer to that question is
because Jesus wasn't a nationalist.
Jesus wasn't a Christian nationalist.
The Kingdom of God was never meant to be contained and
confined to a lower case K Kingdom.
The Kingdom of God wasn't meant to just simply replace a Kingdom
on earth. It's not a Kingdom of human
making or design. It's not a Kingdom of earth
simply taken over by Jesus and ruled by Jesus.
Like this is something completely new.
There is, I think, a danger in wanting Jesus on our own terms.
There's, there's a danger to wanting Jesus and the benefits
of living life inside the Kingdom, but only when and if
that life comes on. And according to my terms and
conditions, like accepting him as Savior, as Lord, as King,
because of what he does for you, because he lives up to your
expectations and does the thing that you've asked.
And I think here's the subtle creep that can push its way into
faith and into a life of faith and into Christian spirituality
and formation is the, this subtle lie that if I trust God,
if I believe in Jesus, if I lived correctly, if I go to
church, if I do the things, then I ought to have a life that's
free from suffering or free from temptation or free from
relationships that are hard or free from marriages that are
broken. There should always be money in
my bank account like I shouldn't go without.
I've put my trust in you, Jesus. Now it's time for you to fulfill
your end of the bargain. I'm in prison.
When am I getting busted out of here?
If I do all of the things, we start to believe that we ought
to receive a good life. The lie is that belief in God
will equate to my own expectations about God and about
life being met all of the time. And so again, I pictured John
rotting away in prison. Life has not met his
expectations. Like, it's not.
It's not said explicitly, but I think it's a pretty safe
assumption that life for John has not gone the way he had
anticipated it. But the reality is that Jesus
isn't Messiah because he meets John's expectations.
And Jesus isn't Lord and Savior. He's not King because he lives
up to my expectations or yours. If he really is king, then the
Kingdom is his design, and we need to allow the design of the
Kingdom to get into our lives and to begin to shape it and
redesign it and transform it to just shape our hopes and our
dreams, to change our our expectations of ourselves and
others and of God. So I love what Jesus does, it
says in that hour. So like this is as this is
happening. He healed many people of
diseases and plagues, evil spirits and many who were blind.
He bestowed sight. So what does Jesus do?
Like this is Jesus in the most Jesus way possible.
He doesn't give them a simple direct answer that they can take
back to John the Baptist. He doesn't say to them, hey,
John, you asked a yes or no question.
Are you the one we're waiting for?
Should we wait for another one? Yes, I'm the one.
Like that's not the way Jesus answers the question.
There's no moment where he says, like, I am Iron Man.
Like that's not how Jesus's Kingdom works.
It's not the way of Jesus, but what he does is he begins to do
the things of the Kingdom right in front of their eyes.
Jesus doesn't stop and give them an answer.
He just continues living it out. And then he invites them into
that process. He asks them to watch how he
lives his life and what he does in front of their faces and come
to their own conclusions. He doesn't spoon feed it.
He doesn't force them to think it or believe it.
He demonstrates it and then he invites them to draw their own
conclusions. Cyril of Alexandria and I want
to read this quote, says this. The beautiful art of the Saviors
management is this. He does not simply say I am.
If he had spoken this, it would have been true.
Instead, he leads them to the proof given by the works
themselves. Jesus doesn't say yes I'm he go
and just think differently. Jesus shows them what he is
capable of and what life inside the Kingdom ought to look like
and does look like. He just continues doing the
things of the Kingdom and invites them to draw their own
conclusion. Go and tell John what you have
seen, he says. Go and tell John what you have
seen and heard. The blind received their sight,
The lame walk leper is cleansed and the deaf here.
The dead are raised up. The poor have good news preached
to them, and blessed. As the one who's not offended by
me. I kind of wonder if he adds that
last line in for John. But here's the reality.
The Kingdom of God is probably going to offend you once or
twice in your life, especially when Jesus doesn't live up to
your expectations. You need to allow yourself.
I need to allow myself preaching to the to myself.
We need to allow ourselves to be offended by the Kingdom when it
challenges our expectations, not just when it hasn't lived up to
our expectations, but when it confronts our expectations and
forces me to confront my own expectations about Jesus and
life inside the Kingdom. And I thought things were going
to be OK and they're not OK. And I need to look in the mirror
and go, am I pushing my expectation on Jesus or am I
allowing the Kingdom to shape who I am despite situation and
circumstance? So he says, go and tell them
what you've seen and what you've heard.
All of these things are happening.
Jesus is pointing us back to Isaiah 61 and he's pointing John
back to Isaiah 61 as well. Isaiah 61 at the beginning of
Jesus ministry is the verse that he quotes about himself.
He unrolls the scroll. So this moment Jesus is in the
synagogue and he unrolls the scroll and he begins to read
from Isaiah and then he essentially says this, this is
about me in a little bit more words that sound better than I
do, but this is what Isaiah 61 sounds like.
The Spirit of the Sovereign Lord is on me because the Lord has
anointed me to proclaim good news to the poor.
He sent me to bind up the broken hearted and to proclaim freedom
for the captives and release from darkness for the prisoners.
To proclaim the year of the Lord's favor, a day of vengeance
of our God. To comfort all who mourn and to
provide for those who grieve. To bestow on them a crown of
beauty instead of ashes, the oil of joy instead of mourning.
A garment of praise instead of a spirit of despair.
And says they'll be called oaks of righteousness, a planting of
the Lord for the display of his splendor.
And so a couple of things, like Jesus simply uses life inside
the Kingdom, continuing to live it out, to point people back to
Scripture, which confronts our expectations.
Jesus is gently telling John, I think, and us that it's not
Jesus who has let John down, it's John's own expectations of
Jesus that have failed him. And so I think one of the
challenges becomes rather than allowing our thoughts and our
expectations and our experience to shape what we think is true
about God, we ought to allow, and it's difficult, it is not as
simple practice, but we ought to allow Scripture to shape our
expectations of Jesus. Now here's the rub, and I'm sure
you feel this in a dominant worldview of secularism.
You are told and I am told that authority lies and ought to lie
in the human being right in human reason and empirical
evidence and at most in collective human agreement that
wear authority hole sits where it lies, where it rests where it
is, is in these three things, human reason, empirical evidence
and collective human agreement. That I myself and and us
together hold the key to human flourishing and understanding
that we should be suspicious of anyone who who tells you
anything along the lines of the fact that you are not your own
ultimate source of authority over your life.
But what happens when we begin to disagree?
And what happens when there's no ultimate authority to appeal to?
And what happens when we are overcome by the weight of having
to define and redefine ourselves, with no anchor point,
with no narrative to make sense of struggle?
What happens when power and authority by the many are used
to oppress with no common foundation and grounding for
ethics and justice? Like, I think to myself, it's no
wonder that anxiety that loneliness and and depression
are skyrocketing. It's not a mystery to me that
we're increasingly divided and angry and that we rage at one
another on social media because we're too afraid to do it in
person. Like it's no wonder to me that
we see a world that is in conflict.
It's no wonder to me that we wrestle with these things
ourselves, but I think the promise and the hope of the
gospel is that Jesus does offer a better way forward.
AW Tozer's line, I think, is true that what we think about
God matters. It is.
It's important. Whether it's the most important
thing about you, I don't know. In a sermon called The Weight of
Glory, CS Lewis disagrees with AW Tozer, which I love.
Like, man, back in the day, you would just get like sermons
where people would just openly disagree with, like just back
and forth, back and forth. That was like a lot of it.
CS Lewis, he disagrees that it's the most important thing about
you. He says that it's important, but
he says how God thinks of us is not only more important, but
infinitely more important. Indeed, how we think of Him is
of no importance except insofar as it's related to how he thinks
of us. Like that's the reality.
How God thinks of of you is far more important than how you
think of God. What God says about you is far
more important than what you say about yourself.
The challenge, I think for those of us who call ourselves
followers of Jesus, but I actually think for all of
humanity is to determine, rather do allow Scripture to determine
our expectations of God and to allow Jesus to define the
Kingdom and to allow the Kingdom to confront our lives and to
really wrestle this out. Do you know how God thinks of
you? Let me pray, God, thank you for
your love and for your grace, and thank you for your presence
with us. Thank you for Scripture which
unfolds your heart before us. So, God, I do pray that we would
learn to listen. Each of us, all of us, would
learn to listen to how you speak and think what you think of us.
And I pray that we'd find our identity in you.
I find that. I pray that we'd find all of our
meaning and narrative, the things that help us make sense
of the world inside of your Kingdom.
And I pray that we'd allow your Kingdom to confront us,
challenge our expectations, pray that we be ones who kind of hold
even our expectations lightly, openly waiting and kind of
wondering, like, what are you gonna do with this for us as a
church God? I pray that we would learn to
listen and that we'd be bold to follow.
That we'd allow you to shape us as a community to change and
challenge our expectations of who we are and how we are in the
world. Because God at the like, at the
end of the day like this. None of it makes sense without
who you are, with how you are toward the world.
None of it works without your death and your resurrection.
Our lives, God, we know we find meaning inside of who we are as
your people. So would you remind us of that,
that we are yours, we belong to you, each one of us.
Would you challenge? The expectations need to be
challenged. Would you confront the things
that need to be confronted? Would you change the things that
need to be changed? Would you encourage us where we
need encouragement? Yeah.
Not because of who we are, but because of who you are.
So things that you're good, that you're loving, you're powerful,
you're strong, that your Kingdom is coming.
Thanks. So we get to see it happen
inside of our lifetime. We pray for more of that in
Jesus name, Amen.