Prayer and Introduction
With prayer. Our Father, we’re grateful that you have gathered us together again to study your word. We’re grateful for it. We have seen now in Genesis chapter 3 the awful consequences of the fall. We will see more of that this morning. We pray that through it, you will give us a deeper recognition of our sin and our need for Christ. I pray that through our looking at this chapter and its reviews, its references throughout the rest of the Bible, that we’ll come through it to see just how valuable Christ is to us. We pray in his name. Amen.
All right, we saw last time that we worked our way through Genesis chapter 3 in a quick overview kind of fashion. We saw that Satan came to Eve and tempted her. She sinned. We saw that Adam, who was with her, sinned also. And then we saw that God came in judgment to call them into account. And then the various aspects of that judgment were pronounced in verses 14 and following: first, the judgment on Satan, and then judgment on the woman, and then judgment on the man.
We tried to give a brief overview of what the consequences of the fall were. First of all, of course, judicial guilt. There was also a sense of shame. There was also this alienation from God. He had rebelled against him. He’s now—mankind now—has fallen from his position of kingship over creation. He’s rebelled against the great king and now he has failed in this, what’s often called a test period, where he was commanded to rule over God’s creation, to expand it through the earth, to expand God’s rule through the earth for his glory. Instead, he surrendered to Satan and then we saw the consequences of it.
I ended up last time with the question: what does all of this say about God’s rule in the world? And I mentioned briefly that what it says is that his rule is still firmly intact. It’s still his creation. He is still a jealous God. He is still a God who rules over every aspect of the created order. And so he calls his rebellious creatures into account. He pronounces judgment. And now they must live with the consequences of their choice. And at this point then, already, we see two aspects of God’s rule. We talk about these a lot, we throw around these terms; we should see the distinction between them.
On one hand, and on one level, we speak of God’s sovereign rule over everything that is. This is His world, He rules everything that is in it, He’s God over it all, and nothing happens apart from His disposal of it. On the other hand, we talk about the kingdom of God. We have the rule of God that is over all, and in that sense we can say God is king over all. But when we use the expression “the kingdom of God,” we’re generally speaking then of a kingdom that is in submission to God. And what we find is that in the created order, God is king but his kingdom is contested by his rebellious creatures, by Satan, and now by humanity as well. God is still God over all of it, and yet it’s being contested, it’s rebelled against.
And so now the rest of human history, from Genesis 3 onward, is the story of God reasserting his kingship over the earth. He is still God over it all, but all of the biblical narrative looks ahead to a time when all of the world will bow before God and acknowledge his kingship with willing hearts. That, of course, has to be won redemptively. It includes the program of redemption and all of that. But already now we see the story of history has opened up for us. God is God over all, and now how will he then reestablish and reassert his kingdom over a rebellious creation?
The Aftermath Of Adam’s Rebellion
So judgment has been pronounced. In verses 20 through 24 now of Genesis chapter three, we have the aftermath of Adam’s rebellion. Look at verse 20. I think here we can see that Adam knew something of his place in history. “The man called his wife’s name Eve because she was the mother of all living.” There’s a play on words there—Eve and living—the Hebrew there is a play on words. She’s called Eve because she’s the mother of the living.
So this is the second time that Adam has named his wife. First he named her woman. She shall be called Isha because she’s taken out of Ish; woman because she’s taken out of man. He named her with respect to her origin. Now he names her with respect to her destiny. She’s the mother of all living. So Adam here seems to have understood God’s pronouncement of judgment on Satan back in verse 15, where he spoke of the enmity between Satan and the woman, and between Satan’s seed and her seed, her offspring. And so now Adam recognizes that she will be the mother of all that is living, all living people, and so we have something of a ray of hope there, but he names her accordingly, according to her role and her destiny as the mother of humanity.
Verse 21: “The Lord God made for Adam and for his wife garments of skin and clothed them.” This might seem nitpicking, but I think it’s significant. In verse 21, the word “made,” it’s the same word we saw through Genesis 1 and 2, where God made this and he made that. Another word that’s used is “created”; that’s not this word, but the word “made” was used. And in fact, in Genesis chapter 2, verses 1 to 3, we find that God rested from all that he had created and made. So he’s done making things. And now suddenly he’s making something again.
So God is back at work, but it’s a different kind of work now. It’s not the work of creation. He’s now at the work of redemption. I think there’s a veiled reference to this in John chapter 5, when Jesus is accused of working on the Sabbath, and he says, “I just do what my father does. He’s working until now, and I am working.” It’s the work of redemption that he’s after, and it begins here.
So he makes garments of skins for Adam and Eve. Now the word that we have translated “garments” is the word that’s often used for tunics. That is, it’s a garment, a coat that covers down to the knees or to the ankles. The contrast here is with verse seven, where Adam and Eve made for themselves loincloths, and now God makes a garment for them to cover them more fully. I think the idea is that they were unable to cover their shame, but God is able to do so.
Also then with that, of course, making garments from skins of animals, we have, I think, the first hint—it’s just that—but it is a hint of sacrifice that comes and, of course, grows throughout the rest of Scripture. The covering that Adam and Eve made for themselves from the leaves, the fig leaves, was insufficient. Only God could do it. And God did it by means of sacrifice. Now, I don’t think that’s over-reading the text, particularly in light of the rest of the Bible; we have to look back and see, okay, that’s when that was starting—that God covers the shame and he does so in a way that involves sacrifice. And I think we begin here with what becomes another big theme that, of course, dominates through the rest of the Bible. God covered their shame and he did so in a way that involved death. Of course that will bring us to Christ in an emphatic way.
Verses 22 to 24: “And the Lord God said, behold, the man has become like one of us in knowing good and evil.” Let me just back up there just a minute. Ryan was asking last time about that. Did they gain something? It certainly seems like that here. And my quick response was, yeah, but it’s like gaining cancer. And I think, and he and I were chatting about it afterwards, and I think that is the idea that they gained something that God had: knowledge of good and evil. But remember we saw that it probably means something like the right to and the ability to determine between or discern between good and bad, right and wrong, and that is appropriate to God. It is not appropriate to his creatures. And so it becomes something of a curse that now we have this—that we’ve struck out on our own, we’ve declared our moral autonomy—and that is just inappropriate for, it’s unfitting for God’s creatures. It belongs to God alone, and so it has a negative connotation when it comes to humanity.
All right, verse 22 again: “Then the Lord God said, behold, the man has become like one of us, knowing good and evil. Now lest he reach out his hand and take also the tree of life and eat and live forever, therefore the Lord…” notice that sentence isn’t completed. “Lest he reach out his hand, take also the tree of life and eat and live forever, therefore the Lord God sent him out from the Garden of Eden to work the ground from which he was taken. He drove out the man, and at the east of the Garden of Eden, he placed the cherubim with flaming sword and turned every way to guard the way back to the Tree of Life.”
So here now, Adam is banished from the presence of God. He’s alienated from God. He’s not allowed back. He’s no longer welcome. He has no access. In fact, the way back is being guarded by these cherubim. Striking image. You’ve got these flaming angels with swords guarding the way. You just don’t dare go back. You can’t. You can’t get past them. Banished from God’s presence, unable to get back—there’s the implication here of God’s holiness. Now man is sinful. He has no right to the presence of God. This is going to open up another theme. The whole institution of sacrifice and the temple tabernacle—the temple which Hebrews tells us was there to declare that the way to God, the way of access to God, was not yet open—not until we come to Christ and through his sacrifice, he becomes the temple and all that it symbolizes and we have our way back to God finally through him. But that’s introduced for us here as well. Here, man is alienated, he’s not welcome in God’s presence, and he’s banished away.
Verse 24. By the way, the cherubim guarding the way back into the garden, guarding the way back into the presence of God—in a sense now, I think we can see that Adam’s role has been surrendered. There’s a lot of discussion in contemporary decades—last 20, 30 years at the most particularly—in theological literature about Adam’s role as a priest. I’ve mentioned some of that with regard to “keep the garden,” to guard it and to keep it. That’s language that’s picked up in reference to the tabernacle later on. It’s priestly kinds of terminology. That’s some early hints of that. I think we have that here as well. Adam’s responsibility in the garden as the priest was to protect the holiness of the garden, to protect the garden and to keep it as God’s holy place. He didn’t do that. And now his priestly role has been surrendered and it’s fallen now to the angels, to the cherubim. And they’re standing at the gate of the garden saying, “No way in, no way in.” That’s what Adam should have done with Satan when he came in temptation. But now the cherubim are doing that.
In verse 24, he’s “east of the Garden of Eden.” Now that becomes, believe it or not, another important theme through the rest of the Bible. At this point, east of the garden simply signifies outside the garden, away from the entrance, away from the presence of God, and that begins an exile theme that we have through the rest of the Bible. It’s picked up with Egypt, an exile in Egypt; of course, then the big exile in Babylon, carried away into exile, and then God bringing them back into the presence of God. All of that begins here, that exile theme.
But also this idea of “east of the Garden of Eden”—and in fact, that’s a minor theme that we find; minor in the sense that it’s not mentioned terribly often, but often enough to be a significant theme. East. That becomes the direction of Babylon for exile. That’s the direction of Sodom. When they come back, they return from the East. They return to the promised land from Sodom, from Babylon. And actually that’s picked up later in the scriptures of the day star rising in the east and Christ coming from the east, the dawn arising—a metaphor for God’s redemptive work that you find in Micah and some of the prophets. All of that begins here. They’re east of Eden. They’re banished from God. And in time, through the developing of the scripture storyline, a redeemer will come from the east and the dawn will rise from the east and deliverance will come and there’ll be a return from exile. So we have all of that set up here. It becomes just an expanding and a large theme throughout the rest of scripture.
The Consequences Of The Fall
All right, I want to spend a good bit of time now reviewing the consequences of the fall. What has happened? And then let’s take that to the New Testament. The consequences of the fall: there’s guilt. And when I say guilt, I don’t mean your feeling of guilt. I mean objectively, your standing, judicially, as guilty, condemned. Shame is another result and consequence of the fall. So we are, as a result of sin, judicially guilty before God, worthy of condemnation. We have a sense of shame now because of our sin. There’s alienation from God. There’s a ruined relationship with God. There are ruined relationships on a horizontal level—man with man, man between man and wife, we’ve seen that. There’s the hostility between Satan and his followers and the seed of the woman.
The whole created order is out of sorts now as a result of the fall. We saw that last time briefly in Romans 8. The book of Ecclesiastes speaks of it on the individual level. All of the created order is out of sorts now, and it’s out of sorts on the relationship level, the individual level, relationship with God, the moral level, natural evil—all of this happening because, first of all, we’re out of sorts with God. We’re guilty before Him, we’re alienated from Him, and the curse, the judgment has fallen as a result.
Now implicit in all that when I say that is that all of that has happened not just to Adam, and not just to Adam and Eve; that has happened to all of humanity. Now, for that, let’s look at Romans 5, a passage I think you’re familiar with—you should be. Then we’ll come back to Genesis, if you’d like to keep a finger there. There are other passages, particularly in Paul, that deal with this point of Adam’s sin and the consequences of Adam’s sin being passed down to humanity. But in Romans 5, verses 12 and following, this is the classic passage, verses 12 to 21, where Paul expounds it at some length.
Let’s look at verses 12 to 14: “Therefore, just as sin came into the world through one man,”—okay, sin came into the world through Adam—”and death through sin. So death has come now as a consequence of sin, Adam’s sin. So death spread to all men because all sinned.” The implication seems clearly to be all sinned in Adam. Death came into the world when? Genesis 3, when Adam sinned. And now all humanity dies because in some sense we were in Adam when he sinned.
So verse 13 explains, “For sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.” Remember, recall Paul’s famous expression that happens a few times: “in Adam.” We see that expression “in Christ” over and over again in the New Testament, and especially in Paul. In Christ, in union with Christ, we have every saving blessing. The counterpart to that is “in Adam.” In Adam, we’re cursed, or as Paul says in 1 Corinthians 15, “in Adam all die.” So we’re all born in some kind of relationship with Adam that brings the judgment and consequences of his sin to us. Death, guilt, depravity—all of that comes because of Adam. And so this is where we come, at the end of verse 14, where we come to what we call Adam Christology, where it says that Adam was a type of the one to come, but in a reverse kind of way. We’ll see that in a minute.
So verse 12 is a broad statement: “Just as sin came into the world through one man and death through sin, so death spread to all men because all sinned.” This has been called by many theologians, and I think rightly so, immediate imputation. God imputed Adam’s sin to humanity. You’ll see that word “imputation” in some important ways going the other way as well—our sin being imputed to Christ. But “in Adam” means his sin has become ours. The consequences of his sin have fallen upon us. In Adam, what he did and the consequences of it become ours. So death has come to all of humanity. Why? Because Adam sinned. And in Adam, all of humanity sinned.
I want to deal with that at some length here. First of all, and here we’ll go back to Genesis: where did Paul get this doctrine? Is this something just revealed to him out of the blue? How did Paul come up with this idea of death coming to all of humanity through Adam? And I think there are two levels of how to answer that. One is he just read the Genesis narrative.
So if you think back into Genesis and Genesis 3, we have the fall rebellion, and then we have the consequent judgment, which is death. And then you have Genesis chapter 4; you have now Adam and Eve’s nature, now polluted. It’s passed on to their children, Cain and Abel. Sin arises in that first family. Now, this time, not at the subtle promptings of a tempter, but simply out of his own evil heart. That’s Genesis chapter 4. In Genesis 5, you have that repeating refrain: “and he died, and he died, and he died, and he died.” And you have those marvelous numbers of their ages. He lived so many hundred years, and he died; and he had so many hundred years, and he died. And we’ll see that now in a couple of weeks. What’s significant about all of that? But the refrain running through Genesis 5 is all a reminder of Genesis chapter 3: “and he died, and he died.” And he may have lived a very long time, but he died, and he died, and he died, and the next one died as well. There’s one exception, Enoch, and we’ll talk about him as well when we get to that. But the whole statement of Genesis chapter 5 is to say Genesis chapter 3 is now in effect in all of humanity.
Then we have Genesis chapters 6 through 8, and we have the great wickedness of humanity showing itself in such a way that finally God brings judgment on it all. The wickedness of man’s heart was great in the earth. He did only that which was evil continually. So now we have, in the Genesis narrative, we have Adam and all of his offspring now revealing themselves to be sinful at heart, and therefore sinful indeed, and therefore dying and bringing God’s judgment.
So where did Paul get this doctrine? One, I think just on a broad scale, he’s reading the Genesis narrative. But I think we can go a little bit more closely, look a little more closely, and that is to say he’s reading Genesis 2 and 3 very closely. Now you don’t have to follow me closely on this. I’m going to go quickly, but you can ask a question when we get to the end if you’d like.
But look at Genesis 2, verse 16. In Genesis 2:16, God is talking now to Adam and he says, “you.” Notice the “you” in this passage. It’s you singular. Now here’s where the old English of the King James Version would be helpful. It would be “thou”—you singular. “So the Lord God commanded the man saying, ‘You (singular, thou) mayest surely eat of every tree of the garden, but of the tree of the knowledge of good and evil, thou shalt not eat, for in the day that thou eatest of it, you will surely die.'” So it’s masculine singular here. He’s speaking to Adam. You, you, just you. It’s who he’s addressing. So Adam alone is given the command not to eat of the tree of the garden. Adam alone is given the threat. If you eat of the tree of the garden, you, singular, you will die. That’s Genesis 2, verses 16 and 17.
When we get to chapter 3 now, verse 3, we find Eve citing Genesis 2:16 and 17, and now it’s changed to plural. It would be “ye” in the King James. “God said that you (plural) shall not eat the fruit of the tree that is in the midst of the garden lest you (plural) die.” So now it’s become spread out a bit—not just Adam who was given the command, but now it’s Eve.
Verse 9, we have the singular again. Here God is speaking to Adam. “Where art thou? Where are you?” They’ve both been hiding, but God singles out Adam. And this, even though Eve sinned first, God is looking for Adam and singling him out. Chapter 3, verse 17: “Cursed is the ground because of you (singular, thee).” Because of thee, the earth is cursed. So the fallenness of the world, in verse 17, is said to be the result not of Eve’s sin, not of Adam and Eve’s sin, but of Adam’s sin. Cursed is the ground, Adam, because of you. There’s some kind of headship going on already in Genesis.
And then chapter three, verse 19, again we have the singular: “to dust you shall return.” Physical death yet—even though it was Adam, physical death now comes to everyone. And then verse 22 and following, when Adam and Eve are driven out of the garden, their descendants with them are not allowed back into the presence of God. All of humanity is shut out from the presence of God, and all of humanity follows now in the decline of sin. And we get the sense then, through a broad reading of the Genesis narrative, and even a close reading of Genesis 2 and 3, we have hints already that Adam was serving in some kind of representative role, representing his family and all of his descendants. He was not just acting on his own. So to take a metaphor, humanity now is not like a field of corn. Humanity is like a tree in which Adam is the trunk, and what happens to him happens to the whole tree.
Adam Christology
All right, so we have this idea in Romans 5, and we’ll get back to there in a minute, and then in Genesis as well—this idea of the headship of Adam and the consequences of his sin coming to all of humanity. Before I go any further, let’s take up the objection that always comes up at this point, and that’s “it’s not fair.” This is a very much opposed doctrine today, denied even by many professing evangelicals today, even though it has held steady through the centuries for the church. But how do you answer the question, “This is not fair”?
A few things I like to say at this point whenever I come to it. Number one, we live with this principle every day. And we, as Americans in particular, say that it’s good and say that it’s actually the best principle. I’m talking about representative government. We elect representatives, and like it or not, their decisions affect the rest of us. I can think of one better. What was it? Churchill, who said, “This system of government is the worst of all of them, except for all the rest.” I can think of one that’s better. That’s a benevolent dictatorship. And that will happen when the king comes. But as of now, in a fallen world, we consider this a good thing, a representative principle.
Number two, all the cards were stacked in Adam’s favor. I think I’ve given this illustration before. I was in class one time—it was undergraduate work—and taking a course. We came to the final exam, and the professor in front of the class said, “I’m going to…” he held up one copy of the exam, “I’m going to give this exam to one student. And the grade that the student gets, the whole class gets.” And you’re thinking, “What in the world are you up to?” And you think, “Please don’t give it to the flunkies in the back row.” And you think, “There are some people sitting up front that have proven pretty sharp through this course. I wouldn’t mind if they take the exam for me.” Never mind. Let me take it myself. But if you would give it to the A students, that’d be all right.
And that’s something of what is happening here in the garden. We have Adam, who has all of the cards stacked in his favor. He’s warned explicitly. He’s given plenty of freedom. Eat from every tree of the garden. You can have it all, just not that one tree. Don’t eat from that one. And he’s warned about it. The consequences of disobedience are stated. He’s already in fellowship with God. He’s enjoying fellowship with God. He knows something of holiness. There are no bad examples ahead of him. The cards are stacked in his favor. You wouldn’t have done better. Admit it.
In fact, the third thing I always want to say at that point is that, okay, fine, you’re on your own. How are you doing? It just doesn’t work. Fourth, and most importantly, and this is the one I’ll come back to in a minute, this same principle of representation is our only hope. The whole argument of Paul in Romans chapter 5 is that everything that we’ve lost in Adam we’ve more than regained in Christ, and it’s by the same principle that ruined us we will be redeemed. I’ll pick that up in a second.
The bottom line of this question—”That doesn’t seem fair”—the bottom line answer, I think, to it is, well, it’s plainly taught. Whether you can figure it all or not is really not the question. God didn’t ask for our permission for this process in the beginning. He doesn’t need our approval afterwards. But it’s plainly taught. Verses 12 and following here in Romans chapter 5, we see it. By one man sin entered to the world, death by sin. Verse 15, by one man’s offense, many died. Verse 16, the judgment which came from one offense resulted in condemnation for all. Verse 17, by one man’s offense, death reigned. Verse 18, through one man’s offense, judgment came. Verse 19, by one man’s obedience, many were made sinners. You can hardly make it more plain. So the bottom line answer is even if you haven’t figured that out—how this is fair and all of that—it is plainly what is taught and it is plainly ours to believe.
Well, this is where now in verse 14, Romans chapter 5, this is where Paul gets what we call Adam Christology. Adam, he says, was a type of Christ. So verse 12, verse 14: “Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.” The idea there and in verse 13 is that Adam was given a specific command. He had objective revelation and he rebelled against it. From Adam to Moses, there was no such objective revelation given—”thou shalt not.” And yet, through all of that time, people died. How do you explain? If sin is not counted where there’s no direct command given in violation of a clear command and a transgression in that sense, how do you account for the consequence of sin coming to all of humanity? And Paul says it’s because it traces back to Adam who did sin in that way.
And so in verse 14, men died because of Adam’s sin, but the type—Adam was a type in a reverse kind of way, a type of the one who was to come. The action of the one head affected all those for whom he was representative head, and that is true for both Adam and for Christ. And so verses 15 and following give us the extended contrast, but—and here’s this strong adversative here—Adam is a type of Christ, but in a reverse kind of way.
“The free gift is not like the transgression. For if many died through one man’s trespass, much more have the grace of God and the free gift by grace of that one man, Jesus Christ, abounded to many. The free gift is not like the result of the one man’s sin, for the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if,” notice the back and forth here, Adam and Christ, “for if because of one man’s trespass, death reigned through that one man, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man, Jesus Christ. Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification in life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that as sin reigned in death, grace also might reign through righteousness, leading to eternal life through Jesus Christ our Lord.”
So plainly we have a model set up. Adam is a type of Christ. Adam is a representative of humanity. His actions pass to humanity. Now we have another representative head, Christ, and his actions pass to those for whom he is representative as well. In Adam’s case, it is sin, disobedience, trespass, and so judgment and death and condemnation. In Christ, it’s obedience and righteousness and therefore justification in life for all of his people.
You see that in… well, let’s look at the two sides of it. Verse 12: sin came into the world through one man and death through sin. Verse 15: many died through one man’s trespass. Verse 17: the judgment following one trespass brought condemnation. Verse 18: because of one man’s trespass, death reigned through that one man. Verse 19: by the one man’s disobedience, the many were made sinners. So here’s Adam’s headship.
Now let’s go back through those same verses and see Christ’s headship. Verse 15: “the free gift is not like the trespass, for if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man, Jesus Christ, abounded for many.” Verse 16: “the free gift following many trespasses brought justification.” Verse 17: “if because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man, Jesus Christ.” And then verses 18 and 19, we have the same: made righteous and justified because of one man’s act of obedience.
So you have Adam on the one hand: you have one trespass, you have one man’s disobedience, you have one man’s death, one man’s condemnation, and he’s made a sinner. He’s made a sinner. But through that one man’s trespass, death has come to all, condemnation has come to all, and everyone is made a sinner through that one man. But on the other hand, we have Christ and one act of obedience—here it’s speaking cumulatively of his life of obedience culminating in the cross—and that’s abounded to many. His act of obedience abounds to many.
Verse 19: his obedience. Verse 18: his obedience meant our life. Verses 15 and 17: because of his obedience, life has abounded to many and there’s been an abundance of grace. Verses 16 and 18: you have justification coming to many because of his righteousness. And then verses 17 and 19: many were made righteous through his righteousness. All of it’s summarized for us in verse 19: “as by one man’s disobedience, the many were made sinners, so by one man’s obedience, many will be made righteous.”
So in Romans 5 here, then, we have Adam and Christ contrasted in terms of the judicial standing of those for whom they serve as representative. In Adam, we’re condemned. In Christ, we’re justified. And this, of course, points up a huge theme in the Bible not only of the exclusive value of Christ, but the vital importance of faith and union with Christ by faith, so that in Christ, we escape the curse of Adam and we are made righteous in Christ. The good news then, as it’s announced in Romans 5, is that all that we’ve lost in Adam, we more than regain in our new representative head, Jesus Christ.
I have another aspect of this to work out, but I will run out of time before I do it. Perhaps we can look at that next time. But there’s not only the judicial standing in Adam and in Christ, but now again there’s the moral standing in Adam and in Christ, and we’ll see that next time. All right, any questions? Quickly. Yeah.