Praying in the Spirit

SERMON: 2017-03-12--e0612--praying-in-the-spirit-part-3 SOURCE DURATION: 00:46:45.000 PROPOSED CUTS: 1 CONFIDENCE: 0.95 APPROVED: false REASON: The entire provided window contains continuous theological exposition, pastoral application, and discussion related to the main sermon topic. The start segment begins the discourse, and the end segment concludes the final point of the message. Acoustic segmentation found sustained music at the end edge and moved the boundary to the adjacent transcript segment. ACOUSTIC EVIDENCE: available ACOUSTIC MUSIC INTERVALS: 00:46:34.660-00:46:40.960 ACOUSTIC SPEECH OVERLAP: no ACOUSTIC BOUNDARIES APPLIED: end Inline CUT markers identify each proposed audio boundary after the relevant word. --- ORIGINAL TRANSCRIPT WITH PROPOSED CUTS MARKED --- We've seen for the last couple of weeks that as part of our response to spiritual warfare, the Apostle Paul commands us to pray in the Spirit on all occasions with all kinds of prayers and requests. He wants us to be alert so that we understand not only the times but especially where the enemy is at work. And we saw last week too how we are to pray for all of God's people so that we may remain faithful in our walk with God. Paul now in the passage before us moves from—he changes the focus from praying for all believers to praying for himself and by extension for all those who proclaim the gospel. Listen again this morning to the words of our text. He says, "Pray also for me that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel for which I am an ambassador in chains Paul is in prison at this point of time or at least under house arrest. Pray that I may declare it fearlessly as I should. Pray also," he says, "for me." Two things in those two verses that I want to try to point out to us this morning and the first is this, Paul says that he wants us to pray that words will be given to him as he preaches. Pray also for me that whenever I open my mouth, words may be given me. Now we don't think about this very often I suspect but Paul was not a naturally gifted speaker. In fact that was one of the objections that his critics voiced against him. We read in 2 Corinthians 10 verse 10, "Some say his letters are weighty and forceful but in person he is unimpressive and his speaking amounts to nothing." And in the next chapter Paul agrees with that assessment when he says, "I may not be a trained speaker but I do have knowledge." In other words, I know a lot of things but I'm not that good at trying to communicate that I am an untrained speaker. If we can put that slide up one more time you'll notice the word for trained is the Greek word idioteis. Doesn't take much to guess what English word we get out of there, does it? He says, "I am in our language an idiot." The literal translation is I'm a nonprofessional, I am unlearned, I am a rude speaker. The contrast there of course is trained versus untrained. In that culture as in our own it takes training to be an effective public speaker and in that particular culture as in our own culture a lot of emphasis is placed on knowing how to structure your presentation in such a way that it is compelling, it is emotionally captivating, it changes people's wills and they're caught up in the oratory of it all. And when we think of oratory we think of things like Abraham Lincoln's Gettysburg Address at the National Cemetery in Gettysburg in 1863. Every kid in school has learned that, you know, parts of that speech forescore and seven years ago our fathers brought forth on this continent a new nation conceived in liberty and dedicated to the proposition that all men are created equal. A two-minute speech gone down in history as one of the life-changing presentations, interestingly enough somebody else at that same dedication of the cemetery spoke for two hours, nobody remembers a word what he said. For those of us who preach that's not always very comforting just so you know. And then there's Martin Luther King Jr., we all know his famous speech at the Lincoln Memorial in August of 1963, "I have a dream, I have a dream that one day this nation will rise up and live out the true meaning of its creed. We hold these truths to be self-evident that all men are created equal." And then he goes into that, you know, if you've heard it, "I have a dream that one day on the Red Hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit together at the table of Brotherhood. I have a dream the little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." He says, "I have a dream," speeches that had power, speeches that we remember to this day because they shape the consciousness to some degree of whole nations. Paul says, "That's not the kind of speaker that I am at all. I am an untrained speaker." And so because I'm an untrained speaker, you need to pray for me that words will be given me when I open my mouth. So he needs help to speak, but he also needs help to be able to express the mystery of the gospel in ways that can communicate clearly to his audience. Once again, how the passage reads, "Pray also for me that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel." The mystery of the gospel. Now when Paul uses the word mystery, he uses it in a very technical sense. I wrote my thesis in my seminary days on this one single word, the mystery. When we hear the word mystery, we think of something that is hidden that still has to be solved. And so we talk about mystery movies, mystery books, you know, the whodunit. You wait till the closing pages to find out for the mystery to be revealed. It's always the butler with a poker in the living room, right? That's not how Paul uses the word mystery. For Paul, the mystery is something that was once hidden, but now has been revealed. More specifically, it is the mystery of how God in Christ takes Jew and Gentile, two very opposing factions of people, and he makes them one body by the cross. Listen to how he puts it in Ephesians chapter 3 verse 6, that whole first six verses. You can read on your own, but he talks about this. This mystery is that through the gospel, the Gentiles are heirs together with Israel, members of one body, and sharers together in the promise in Christ, in the promise in Christ Jesus. Through the gospel, the Gentiles are heirs together with Israel. He says, pray that I will be able to make known the mystery of the gospel. See, it's one thing to be able to open your mouth and make a speech. Public speaking, I understand, is the number one fear for most people in North America. It can be that scary. It's one thing to find words to speak. It's another thing entirely to find words to explain the mystery of the gospel in a way that has power and that actually moves people. And the reason for that is that in the natural, we are dead to God. In the natural, we have no interest in God. We have no interest in the things of God. Our minds are set on earthly things. How do you cross the bridge, how do you cross the cultural divide of the average North American who sits around watching sports, reading his newspaper, drinking his beer, living for his friends and his job? How do you communicate that he needs Jesus and that Jesus wants to be the most important person in his life? As the apostle Paul says in other places, "Who is sufficient for these things?" And on top of that, how do you bridge the gap between one people group over here? You cannot imagine a greater gap in the New Testament than between the Jewish people who grew up with the law of God and the Gentiles who wanted nothing to do with the law of God. They are morally as far apart as you can possibly be. They have absolutely no use for each other. How do you persuade them to become one people? Well, the answer is no amount of human logic, no amount of human persuasion is going to make it happen. You need the power and the authority of God's Holy Spirit. And that is why Paul says, 1 Corinthians 2, 4 and 5, "My message and my preaching were not with wise and persuasive words." Remember, he's an untrained speaker. They were not with wise and persuasive words, but with a demonstration of the Spirit's power so that your faith might not rest on men's wisdom, but on God's power. Paul says, "Pray for me that words may be given me so that I may clearly proclaim fearlessly the mystery of the gospel." Let me say a thing or two here about your role in praying for preachers. I'm usually on the preacher end and I know how many of you pray and how much I appreciate that because that's what carries us through. Taking spiritual truths, putting them into words in a way that his power is the job of the Holy Spirit, but also the job of the congregation in terms of praying for those who preach. And I have a little theory that says that churches get the kind of preachers they deserve. And I want to encourage you, and not just for my sake, but for anybody's sake who gets up front and speaks, you play a tremendous role in how that goes, not only in terms of coming prepared to receive, not only in terms of being in tune with the Holy Spirit, but being actively engaged in the process so that there is... I don't know how to explain that to you, but if you've ever been up front of an audience you know that there is a tremendous amount of interplay that happens between the audience and those who are up front. Did you know that? If you don't believe it, listen to a black preaching service and you'll get the picture. I've often said that a poor black preacher is 10 times better than the best white preacher. And one of the reasons for that is because of their cultural affinity in terms of the feedback that they provide. Now I know that's part of culture, but anybody that's ever preached can tell you there's a world of a difference of speaking into a community that feels like they've been baptized in pickle juice or a community that is living and actively engaged. And I make it a point that when I listen to preachers, and I've listened to a lot of them and some have been good and some of them have been terrible, but I make a point of active listening. I express my support and affirmation. I'm very often sitting there nodding my head and feel free to do that and even the occasional Christian Reformed amen wouldn't hurt you because that encourages the rest of the community. Sometimes they were way too stodgy and we need to loosen up a little bit. Now I've told you this story before, sometimes you misread your audience. I was preaching at one time in this first church, a pastor, and there's this elderly gentleman who sort of had the respect of the whole congregation and whatever he approved of everybody else approved of and what he didn't approve of, nobody else did, right? So here I'm preaching my little heart out and he sits there and he keeps shaking his head like this. Now you're a young preacher and you're watching this and you see your life going before your eyes and he keeps doing this all the while I'm speaking. Very distracting. I finally had to look away but he was sitting right in the middle and it was very hard to avoid him. And so afterwards I talked to him at the door and I said, "I take it you were disagreeing with something that I was saying. What was the matter there? You were shaking your head all the time." He said, "It wasn't any of that. I had a kink in my neck that I was trying to get rid of during the whole service." And I thought to myself, "Next time you have a kink in your neck you nod your head like this to try to get rid of it and not the other way." Paul says, "Pray for me that words may be given to me so that I can declare the mystery of the gospel." You play a much larger role in preaching than you yourself will ever recognize. Be aware of that and take appropriate steps. Not only that but he wants us to pray that he will have the courage to proclaim the gospel boldly. And notice how the text goes, "Pray also for me that whenever I open my mouth words may be given me so that I will fearlessly make known the mystery of the gospel for which I am an ambassador in chains. Pray that I may declare it fearlessly as I should twice." The emphasis is on, "Let me proclaim the mystery of the gospel fearlessly." And again, we're not very likely to think of the Apostle Paul as a fearful or a timid preacher. That's not how he comes across either in the book of Acts or in his writings, remember? They said his writings are weighty. But when you meet up with him in person, he's just not very impressive at all. History tells us that he was a bald little, bow-legged man. Not impressive in terms of the Greek or Roman cultural fashion. But he was not fearless by any stretch of the imagination because he says in 1 Corinthians 2 verse 3, "I came to you in weakness and fear and with much trembling." That's speaking to the Corinthians. The Corinthians were a very sophisticated, very pagan community. He had already been beaten up in Thessalonica and Philippi. He knew the kind of opposition that he would encounter and so he knew that to get up every time and again to proclaim the gospel would generate a tremendous amount of opposition and he says, "Pray that I will not lose heart. Pray that I will continue to declare the gospel fearlessly as I should." And there you have a very important point for us to remember in North American society because the danger with North American preaching is that we become so attuned to our culture that we lose the prophetic edge of speaking into our culture. And if you listen to the average North American sermon, it's all about the love of God and how he accepts you unconditionally and that is a wonderful aspect of the gospel. But long before anybody can experience the goodness of God, they must first experience the offense of the cross. In the time that remains this morning, I want to give you five reasons why whenever the gospel is truly proclaimed, persecution is going to follow. The natural man will never like the message of the cross for these five reasons and there are many more, but let's focus in on these for a few moments. Number one, the cross exposes our true condition. The cross exposes our true condition. Think back with me for a moment to the very familiar story of Adam and Eve in the garden. They eat the forbidden fruit. What's the first thing that happens? You know it well. They discover they are naked in response to their nakedness. They gather fig leaves and they hide from God. Why? Because in having sinned, they are now aware of their brokenness. They are discovering feelings, emotions, and thoughts in themselves of which they are ashamed and they don't want their true condition to be revealed either before God or before each other. And what you have there is the story of every man, woman, boy, and girl in the world. We are conceived and born in sin. We have thoughts. We do things. We go places. We have feelings that are at odds with God and so we hide them. We hide them from God or we try to. We hide them from one another. In many cases, we even hide them from ourselves. And we're content to live that way until the word of God comes along. That's why preaching is so important. Because when the word of God comes along, it punches through our fig leaves. It punches through our deceit. I love the way Hebrews puts it, "For the word of God is living and active, sharper than any two double-edged sword, it penetrates even to the dividing of soul and spirit, joints and marrow, it judges the thoughts and attitudes of the heart. Nothing in all of creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of Him to whom we must give account." If the word of God never gets under your skin, you're either too saintly to remain left on this earth or you are so resistant to the truth of the gospel that it cannot get through to you. The natural man will always resist the message of the cross because it exposes his or her flaws and our natural temptation is to cover that up and to hide ourselves from God, from each other, and even from ourselves. Second reason Paul needs to preach fearlessly because of opposition is because the message of the cross warns of God's coming judgment. The wrath of God, Romans 1,18 and 19, is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness since what may be known about God is plain to them because God has made it plain. The passage, as you know, goes on to say that all the sins that people commit that God is so angry about in terms of the world is rooted in a refusal to acknowledge God and to give thanks to God. I've often said to people, "If the greatest commandment is to love God above all with all of our heart, soul, strength, and mind, then what is our greatest sin?" Not all the bad things we do, bad as they are. Our greatest sin is that we don't love the Lord our God with all of our heart, soul, strength, and mind. And so the Bible says to the degree to which we fall short of God's glory, to that degree outside of God's grace in Christ, of course, we're going to be judged. And so the idea of judgment and being held accountable for every thought word that anybody's ever spoken is a terribly frightful thing for the unbeliever. The message of the cross is offensive in that regard. Make matters even worse. The gospel or the message of the cross demands that we repent, Ezekiel, many years ago to the nation of Israel, therefore say to the house of Israel, this is what the sovereign Lord says, "Repent, turn from your idols and renounce all your detestable practices." To repent, as you know, means to make a U-turn. We're going this way, drawing our life not from God, having our actions determined not by the authority of God or by God's word, but by our own thoughts and feelings and all the significant people and the other gods that we've made in our lives. And God says, "If you want to share what I have for you, you've got to give up what it is that you've got." Go back to the story of Adam and Eve. What had to happen before they could be dressed in the righteousness of God? They had to let go of their fig leaves so that God could clothe them with animal skins, which prefigures, I believe, the righteousness of Christ that years later would be revealed. The problem with that process is that in between, you're naked. In between, you can no longer cover your shame that you try so hard to hide. And so the call to repentance is met with a lot of opposition, oftentimes even in the church, because we like what we like, and we're not always ready to give that up. The beginning of the gospel is always a call to repentance. John the Baptist and Jesus both, in the gospels, begin their public ministry with a public call to repentance. Repent for the kingdom of heaven is at hand. If you want what God has to offer as the message of the gospel, you have to be prepared to give up whatever stands in opposition to that. Well, that's not a popular message, and it gets you into a lot of trouble. To continue, the message of the cross turns your whole value system upside down. There is, in the gospels, the story you will recall of the mothers of the sons of Zebedee, James and John, together with the two lads, or men, came to Jesus, you might recall, with an interesting question. She says, "When you come into your kingdom, can you arrange it so that one of my sons can sit at your right hand and one of my sons can sit at your left hand?" Very ambitious mom for her sons, and her sons were obviously playing along with it. And Jesus' response is very interesting because he not only says, "This is not mine to grant. This is determined by my father who is in heaven," but then he uses it as a teachable moment for his disciples, and this is what he says, "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Whoever wants to be great among you must be your servant, and whoever wants to be first must be slave of all, for even the Son of Man did not come to be served but to serve and to give his life as a ransom for many." Wonder how many of us this morning, even in a place like this, where we have been exposed to the gospel and the gospel preaching for a long, long time, perhaps, understand how radically different the values of the kingdom are from the values of the world. In the world you get your identity from who you are, who you've been born to, what you have accomplished in your life, what your status is, and the world works like crazy to gather possessions and reputation and status, and we compare ourselves with one another. If we succeed, we're proud. If we fail, then we feel like failures, and those are the values the whole world lives for. And Jesus comes along and he says, "In God's sight none of those things matter. From God's perspective, it doesn't matter what kind of family you were born into. It doesn't matter how rich or poor you are. It doesn't matter what you have accomplished in your life. It doesn't matter. Your identity is not determined by all the worldly factors that determine your identity. Your identity is determined by one thing only. Are you in relationship with God the Father through faith in Jesus, because Jesus will establish your identity, Jesus will give you whatever it is that you need, and if God is for you, it doesn't matter who else is against you because God knows the heart." Not very popular, especially if in worldly eyes you are really something and somebody, and in God's kingdom, it doesn't matter very much. That was Paul's discovery, you will recall. He talks about that in great detail in Philippians chapter 3 where he talks about his own credentials. He says, "I was circumcised on the eighth day. The people of Israel, the tribe of Benjamin, a Hebrew of the Hebrews, a Pharisee persecuting the church for legalistic righteousness, I was faultless." He says, "In my little religious world I was as good as they come. And everybody admired me because of what I had accomplished and who I was." But he says, "Then I met Jesus, and Jesus knocked me off my horse. And I discovered that the righteousness that I have in Jesus exceeds any righteousness that I had been able to produce for myself. And as a result," he says, "all of these things that I prided myself in, I count them as garbage. The literal Greek word is manure for the sake of being found in Christ." The gospel never bothers you and never challenges you in the most fundamental presuppositions and values of your life. Then you probably haven't really heard the gospel because the gospel is so offensive that by the time Jesus gets to the end of his public ministry, everybody leaves him and he turns to his disciples and he says to them, "Why won't you leave me also?" The disciples respond by saying, "To whom shall we go? Because who has the word of life but you only?" Now understand, I'm not saying that there's anything wrong with being successful or ambitious or accomplishing things in the world. Our identity lies in who we are in Jesus who gives all of this to us, not in our own striving and not in our fleshly activities. And that makes the gospel offensive. Think of the elder brother who worked hard all his life for his father only to discover that his father loved his prodigal brother every bit as much as he loved him. That was offensive when you're the elder brother. I've often asked church people in the story of the parable of the prodigal son, as we call it, "Which person do you most identify with?" And almost always, really good churchgoers best identify with not with the prodigal, but with the elder brother because they know what it's like to be faithful and then to be overlooked for the squanderer who has wasted the father's property in the company of prostitutes. That's pretty offensive. But that's the gospel. I'll give you one more. Aren't you glad you came to church today? Aren't you glad you're here? So one more, the gospel is offensive because fundamentally human efforts to create heaven on earth will fail. The book of Revelation ends in chapters 21 and 22. With these words, "I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the holy city, the New Jerusalem, coming down out of heaven from God, prepared as a bride, beautifully dressed for her husband." The holy city, the New Jerusalem, is the church. It is the renewed people of God who are going to inherit the new creation. God will dwell among them. He will be their God, and they will be His people, and they will eternally spend time if there's still time in that realm together. But notice it comes out of heaven from God. Why? Because ultimately all human efforts to make heaven on earth are doomed to fail. Ever since the world fell into sin, there have been two approaches to trying to solve the problem of sin. The natural man says, "We with our own hands, we will do it." That is Cain and the descendants of Cain. They build a city named after his son. They develop all the great gifts of agriculture and science and all the accomplishments that are part of human history in an effort to recapture paradise lost, and human history is filled with stories of people who are trying to bring back peace on earth, goodwill towards men by human hands instead of being devoted to God. The message of the gospel is that Jesus is the cornerstone that the builders reject in. The new humanity that God is building can only take place when by faith you are joined to Jesus, and Jesus grants you His Holy Spirit, and as God grows the church, one day there is coming a day when there will be a renewed humanity that will occupy a renewed earth in the presence of God, and all men's efforts apart from Jesus will have failed. That's an offensive message because there's a lot of good people who expend an enormous amount of energy trying to solve our problems of poverty and solve our problems of climate change and solve our problems of war, and those are good things for people to be trying to resolve, and Christians ought to be part of an effort to make life better for people. That's what Jesus did, that having been said, it is not by human hands that the kingdom of God is going to be established. It's going to be established by God Himself as He transforms people's lives, their hearts and their homes and their relationships and their businesses by the power of the gospel, and true change comes by humbling ourselves before God and crying out to Him, "Hosanna, Lord, save us." That's an offensive message to people who think they can do it themselves, and when that gospel gets preached, you get yourself into trouble. People knew what it was like to get into trouble, and that's why He said, "Pray for me that I can proclaim it fearlessly." Now understand what I have just outlined is only part of the gospel. It isn't all negative, but you have to embrace the negative condition of the human heart to come to faith in Jesus so that you can experience the power of the gospel. That's why the Bible says the message of the cross is foolishness to those who perish, but to those who are being saved, it is the power of God unto salvation. Why do we have to pray for preachers? Because if preachers are going to be faithful to the gospel, they're going to identify the spirit of the age, and they're going to speak into it, and it's going to flush out every ounce of remaining rebellion in the hearts of people. As a lot of you know, I'm working on a new book, which is taken from the book of James. It's going to be called When Trouble Strikes Handling the Losses in Your Life. In the book, I tell the story of a small-town American pastor who, as he made his visits among his congregation, discovered there was a particular landowner who was abusive towards his employees and who treated them dishonestly. And so, having heard that story repeatedly, he decided it was time to preach what the gospel had to say about the virtues of honesty and the importance of integrity. And he let her rip, preached the word from the book of James, favorably received by a lot of people, but as you can imagine, the landowner wasn't very pleased, so guess who shows up in his doorstep the next Monday morning? Well, it's this dude. He was pleasant, congenial, told the pastor how much his ministry had helped him, and his family. In fact, he said, "You mean so much to me personally that I want to show my gratitude." And with that, he took out his checkbook, wrote out a sizable check for the pastor. The pastor was deeply touched because it happened to be the exact amount that he owed the bank, which it so happened was also owned by this man. With tears of gratitude streaming down his face, he warmly thanked his benefactor who turned to him at the door just as he was leaving, and he said, "By the way, I assume that you have preached your last sermon like the one you preached yesterday." We don't need that kind of preaching at our church. The preacher was shocked. The congregation was poor. He himself was deeply in debt. This man had the power to make or to break the church budget, clearly had the power to make life exceedingly difficult, not only for the preacher, but also for the whole congregation. What are you going to do? Now, you put yourself in that preacher's shoes. I don't know if you can do that, but you can try. To his credit, without a moment's hesitation, while the man was still at the door, the pastor took the check, ripped it into pieces, dropped it into his waste paper basket, and he said, "All the money in the world is not going to make me alter the contents of the gospel as I understand it." It was a brave, courageous position to take, but it would cost him dearly. The sermon he had preached that Sunday proved indeed to be the last sermon he ever preached in that church. Shortly thereafter, at the behest of this landowner, trumped up charges were brought against him, and he was shown the door that wicked use their power, not only to oppress the poor, but also to hinder the purposes of God. Paul says, "Pray for me that words may be given to me, that I may fearlessly expound and explain the mystery of the gospel." And your responsibility, our collective responsibility, as we pray for preachers in the world, is to ask for God not only to give them courage, but to support that courage as it crosses against the spirit of our age. I've been in this business long enough to know that everybody thinks you ought to be a bold and brave preacher, as long as it is with regard to their particular viewpoint that they happen to like. But we'll be tied when the gospel crosses over into my sensitivities, into my places of opposition. The test of our spirituality is not how vigorously we gnawed when we are in agreement with the gospel message, but how willingly we humble ourselves before the word of God to let God change our lives for the glory of his name. Am I making sense? This is our collective responsibility. And in terms of the social changes that we're seeing in society today with, you know, same-sex marriage and gender issues, which are everywhere now, it is amazing to me how silent the church is on the spirit of the age and how afraid people in churches are of getting into trouble. And about the only voice that I hear loudly standing up is Franklin Graham of the Samaritan's Purse and the Billy Graham Evangelistic Association, who makes no bones about addressing the issues of our age ahead on. And just this past week, and I'm going to end with this, he sent out a call to prayer for Christians to challenge the up-and-coming Beauty and the Beast movie that Disney is putting out because Disney has bowed to gay activists and they have worked in one very delicate same-sex kiss scene in this particular movie. It's an animated movie as a wedge because the activists have been pushing for a blatant homosexual character in the next Disney movies. The agenda behind that is to normalize a particular lifestyle among our children so that it becomes totally and fully accepted in society. And we know what scripture has to say about it. And I've said this many times, doesn't mean we don't have sympathy or understanding for people who struggle with same-sex attraction. As a community and as a society, we have to know that the further we depart from biblical norms, the more surely we are headed for disaster and for judgment. That is the message of the gospel and it's the church's job to be salt and light. And it's your job to make sure that happens and that you pray for those who proclaim the word of God so that they will have words, they will be able to explain the mystery of the gospel, and they will do it fearlessly so that God's purposes can be established. [PROPOSED CUT 1 START at 00:46:34.660; remove through 00:46:45.000] You with me? [CUT] [CUT] [PROPOSED CUT 1 END at 00:46:45.000; resume after this marked segment]