Good morning, Bereans. As we come again to our study of Romans, let me remind you that Israel was God's chosen people. He had given His Word to them and to them alone. Notice what Paul said in chapter 9.
They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. Romans 9:4 ESV
This being the case, some Jews were no doubt asking the question: If this Gospel that Paul is teaching is the truth and if it is really from God, then why do the Jews who had received all the rest of God's revelation reject it? How can it be true if Israel doesn't believe it? The reason that Israel is not accepting the Gospel is because they are under a curse.
One of the most frequently repeated prophetic warning text from the Tanakh is Isaiah chapter 6 verse 9. It is explicitly quoted five times in the New Testament.
And he said, "Go, and say to this people: "'Keep on hearing, but do not understand; keep on seeing, but do not perceive.' Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed." Isaiah 6:9-10 ESV
The most common description of the people of Israel stated in the New Testament is that they are deaf and blind and hard-hearted and unresponsive. They reject the things of God. This is why they were not believing the Gospel.
Yahweh warned Israel that she would be cursed. She would be driven out of the land and scattered among the nations of the earth if she did not obey Him. Someone may ask, "How is God keeping His promises to Israel when they are in exile?" We must understand that God's sending Israel into exile does not mean that He has gone back on the promises He made to them. The exile is, in fact, one of the promises He made to them. They are in exile and under the curse because of their breaking of the covenant.
We ended our last study at verse 11. For our time of study today I want to look at verses 12-21 of chapter 10. In our last study of Romans 10:5-11, we saw that God has put His Torah in the hearts of all who believe in Yeshua. So that they are in fact doing the Law. Though not in the way that Israel imagined. Paul teaches us in this text that Christian faith is the real covenantal doing of Torah. To believe is to obey Torah!
For the Scripture says, "Everyone who believes in him will not be put to shame." For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For "everyone who calls on the name of the Lord will be saved." Romans 10:11-13 ESV
These verses highlight another characteristic of the gospel of salvation by faith: It is universal in scope. We see this in verse 11 with the word "everyone," in verse 12 with the words "no distinction," and in verse 13 with the word "everyone" again. The offer of the gospel is a universal one.
For the Scripture says, "Everyone who believes in him will not be put to shame." Romans 10:11 ESV
This is how we should discuss theology: "For the Scripture says." Scripture is authorative; our opinions are not. Paul quotes here from Isaiah 28:16. He's already used this verse in chapter 9:33. Shame is not a good translation. "Disappointed" would be better because it conveys something that is happening outside of us that lets us down. Here is a statement of assurance that, as believers in Christ, we will stand before God without disappointment.
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. Romans 10:12 ESV
"For there is no distinction between Jew and Greek"—to this the Jews would say, What did you just say? There is no difference between us and Gentiles." You just can't say anything more devastating than that to a Jew. These people who believe so strongly that they are different than Gentile people are told by Paul there's no difference.
If a Jew went into a Gentile country before they came back into Jerusalem, they shook the dust off their feet and their robes. They didn't want Gentile dust taken into Israel. They wouldn't go into a Gentile house because they thought Gentile houses were defiled. They wouldn't eat with a Gentile utensil or a Gentile plate or drink out of a Gentile cup because they thought they were defiled. They didn't even want to touch Gentiles. In fact, the Jewish prayer every day when they rose in the morning was, "I thank God that I'm not a woman, a slave or a Gentile."
The word "distinction" is from the Greek diastole which means difference or division. There's no division, no separation, no difference at all so far as their relationship to God. Paul put it this way in Galatians 3:28.
There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Yeshua. Galatians 3:28 ESV
This verse does not support gender neutrality. This verse doesn't teach that being "in Christ" eliminates the cultural, social, and sexual distinctions that exist between people? What is this verse saying? The whole problem among the Galatian Christians is that some wanted to continue to observe the dividing line between Jew and Greek. Paul writes, "In Yeshua that line is done away with. When we are in Yeshua, there is neither Jew nor Greek." In Christ, Jew and Gentile are one. Since this is true, then there is no reason to compel Gentiles to become Jews. Jewishness is not superior. God is no respecter of person. In Christ, all believers stand on the same ground.
"There is neither Jew nor Greek"—this is literally true today. There are no Jews and therefore there are no Gentiles. We are all either sinners or saints.
For "everyone who calls on the name of the Lord will be saved." Romans 10:13 ESV
This is a quote from Joel chapter 2.
And it shall come to pass that everyone who calls on the name of the LORD shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls. Joel 2:32 ESV
The context of this passage is about covenant renewal. This text was fulfilled when? At Pentecost (Acts 2:14-21), in the last days of Israel.
What does it mean to "Call upon the name of the Lord?"
Calling on the name of the Lord in the Tanakh is an interesting phrase. It primarily refers to worship—to calling out to God in terms of adoring wonder and praise, to speaking of His majesty, to extolling His virtue, to humbling yourself beneath His sovereign power. It is an expression of true-hearted worship. In the New Testament it is an act of worship:
And as they were stoning Stephen, he called out, "Lord Yeshua, receive my spirit." Acts 7:59 ESV
Here Stephen is calling Yeshua Yahweh, the God of Israel. In Acts, calling on his name seems to be used as a description of Christians.
And here he has authority from the chief priests to bind all who call on your name." Acts 9:14 ESV
Look at what Paul says to the church in Corinth.
To the church of God that is in Corinth, to those sanctified in Christ Yeshua, called to be saints together with all those who in every place call upon the name of our Lord Yeshua the Christ, both their Lord and ours: 1 Corinthians 1:2 ESV
So, calling on the Lord is an act of worship. It is to believe that Yeshua is the God of Israel, the Savior Yahweh.
For "everyone who calls on the name of the Lord will be saved." Romans 10:13 ESV
"Everyone"—that is any and all who believe that Yeshua is the one true God Yahweh will be saved from the wrath of God. Believing involves the proposition that our Savior Yeshua is Yahweh the covenant-keeping God of Israel, the Creator of all things. The confession of a Christian is that: Yeshua Ha'Moshiach is Yahweh!
How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, "How beautiful are the feet of those who preach the good news!" Romans 10:14-15 ESV
Some commentators see these verses as directed toward the Jews, some see them as directed to the Gentiles, and some see them as directed to both. I would not push the issue, but it seems to me that in these two verses, Paul is explaining his Gentile mission. He has just explained the universal scope of the Gospel beyond the Jews, so now he talks about his Gentile mission.
In these verses, we see that Paul moved from the effect to the cause. He just said in verse 13, "everyone who calls on the name of the Lord will be saved." Then He says, "How then will they call on Him in whom they have not believed?" Paul is working his way backward, from the cause to the effect.
"How then will they call on Him in whom they have not believed?"—obviously, you can't call on Yeshua as Yahweh until you come to believe that He is Yahweh. Once you believe He is Yahweh, then you call upon Him as Yahweh.
"How will they believe in Him whom they have not heard?"—the "in" is not here, but it is implied from the preceding statement. But it does have a "whom." The verb takes the genitive case, therefore, the verse could be read this way: "But how shall they believe Him whom they have not heard?" So, in the message of the Gospel, the Lord Yeshua the Christ speaks. And when a person responds, he responds to the great Shepherd of the sheep, the Lord Yeshua the Christ:
My sheep hear my voice, and I know them, and they follow me. John 10:27 ESV
They hear the voice of the Shepherd, the true Shepherd, through the proclamation of the message about Him. Could this (v14) be talking about Israelites? Had they never heard of Messiah? Their Scriptures were full of the message of Messiah. This seems better fitted to the Gentiles.
"And how will they hear without a preacher?"—did the Israelites need a preacher when they had the Word of God? The Jews had heard as Paul tells us in verse 18.
Rather than using a noun "preacher," Paul instead uses a participle ("preaching") to convey the idea of an action that is regularly done. The present participle speaks of the ongoing act of proclamation of the Gospel.
The word "preacher" comes from the Greek verb kerusso (from the noun kerux) which means "a herald for a king." In fact, the official kerux or herald would stand in the marketplace and blow a trumpet, calling the attention of the crowd to the edict of the emperor. His proclamation was as a command. He declared the policy of the king.
So, kerusso means to declare the policy of the king. We often think of preaching as loud, bombastic speech. This word has nothing to do with the manner in which you say something. It has to do with declaring a policy—God's policy.
God is sovereign not only in decreeing the ends but also in determining the means to those ends. And God has decreed that someone carry the message of the Gospel so that people may believe. Even though God has determined those who will be saved, we are responsible to proclaim the message of the Gospel to all men. Do you think God saves people without any action from believers?
Morris points out that "Hearing is a reflection of first-century life. Paul does not raise the possibility of the message being read. While there were people who could read, the ordinary first-century citizen depended rather on being able to hear something." Then he added, "If the message of God was going to be effective in biblical times, it had to be heard. And for this a preacher was needed" (Morris, 390).
It was an oral society to which the Gospel first came to the world. But in our society, the preaching may come from a book or tract or booklet explaining the good news. Yet the point is that for someone to "hear" the good news of Yeshua the Christ and believe, there must be someone delivering the message to him. So, the answer to the question, "Do you think God saves people without any action from believers?" is "No!" Someone has to present the message. People must hear/read in order to believe.
"How will they preach unless they are sent?"—how on earth would you ever get a Jew to preach to Gentiles unless they had been sent by God? The word "sent" here is apostello. Paul could be defending his Gentile mission here. He was sent by God to preach to the Gentiles. Behind it all—the calling, believing, hearing, and proclaiming— is the Sovereign Lord who sends the messenger to deliver the good news.
"How beautiful are the feet of those who preach the good news!"—this is a quote from Isaiah.
How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, "Your God reigns." Isaiah 52:7 ESV
The context of Isaiah's words was the announcement of God's favor in restoring Jerusalem following the Babylonian captivity. So, this is another return from exile passage. Good news is come to Jerusalem from Babylon that the captivity is over. The bondage is over. Deliverance is come. And here comes the messenger and he's running with the fact that Israel is going to be free, that deliverance is come. Good news.
Isaiah chapter 52, the message, came first to Israel. But notice what follows in verse 9.
Break forth together into singing, you waste places of Jerusalem, for the LORD has comforted his people; he has redeemed Jerusalem. Isaiah 52:9 ESV
Now the picture here is a historical event, the coming of a messenger announcing the freedom of a people in bondage. But it is also a symbol of a glorious future day when true redemption and true salvation would come to Israel. But not just to Israel.
The LORD has bared his holy arm before the eyes of all the nations, and all the ends of the earth shall see the salvation of our God. Isaiah 52:10 ESV
God's salvation is going to go to the ends of the earth. When the Jews heard him quote Isaiah 52:7, they should have remembered that this salvation message was to extend to the end of the earth; it was a universal message.
"How beautiful are the feet"—is a figurative way of expressing gratitude for the obedience of the messengers who have brought good news. In ancient times, good news traveled by means of messengers who ran from one place to another.
The context of this text in Isaiah is that it is Christ that brings the good news. He is the faithful Israelite. Believers, Yahweh has chosen us to proclaim the message that Yeshua is Yahweh, the God of God's and Lord of Lords.
But they have not all obeyed the gospel. For Isaiah says, "Lord, who has believed what he has heard from us?" Romans 10:16 ESV
The NIV adds the word "Israelites" here. This is not in any manuscripts. But I think that is who the "they" is. He quotes from Israel's scripture, citing that they have not believed. The word "obey" is hupakouo, from which we get "acoustics." Akoe means "to hear" and hupo means "under." To "hear under," then, means to get under somebody in submission like a servant, to line up under somebody.
Commenting on "they did not all obey," John MacArthur writes: "It is not simply believing as if that's all there is to it. Oh yes, I believe in God, I believe in Jesus, I believe… It is believing and submitting obediently. You can't get around that in the Scripture."
The Lordship guys can't resist jumping on any mention of obedience to try to prove that salvation requires more that "simply believing." Here MacArthur says you must "believe AND submit obediently." So, what does he mean by submit obediently? Well, elsewhere MacArthur says, "The true test of faith is this, does it produce obedience? If not, it is not saving faith." So, if obedience is necessary for salvation, what should our next question be? How much obedience? How obedient do we have to be? Is 80% good enough? Is it 90%? Or maybe 95% obedience? We know that it's not 100% obedience, because nobody does that. Nobody.
How much obedience is enough? Nobody can answer that question, which means we never know if we are doing enough. How can we know if we are going to make it to heaven if getting to heaven is based upon our obedience. If complete obedience to the will of God is necessary, then I think we are all in trouble.
Back to our text. Paul says, "they have not all obeyed the gospel." This does not mean the obedience which the Gospel produces, or the obedience which produces faith, or the obedience to which faith leads. Paul is talking about an obedience which consists in faith. The way to obey is to believe. He explains what he means in the rest of the verse. "For Isaiah says, ‘Lord, who has believed what he has heard from us?'" This is what we have said over and over—to believe is to obey the Gospel. We are called upon to believe the objective message concerning Yeshua the Christ. To believe is to obey. Notice what Luke says.
And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith. Acts 6:7 ESV
What Luke means here is that these priests were believing the Gospel.
Paul had just quoted from Isaiah 52:7, and now he quotes from Isaiah 53:1.
Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed? Isaiah 53:1 ESV
The question implies that most people didn't believe it. What is Isaiah 53 about? It is the message of the substitutionary death of Yeshua the Christ, of God laying our sins on Him and then crushing Him in an atoning death on our behalf. The good news of the Gospel is rooted in the story of redemption—the work of Yeshua on the cross.
Paul calls upon Isaiah to witness from chapter 53 verse 1 that very few are believing what he proclaimed. And what he proclaimed in that chapter, you recall, is the coming of Christ and His sufferings and resurrection and the doctrine of justification. So, his point in verse 16b is that there would be many who will not obey the Gospel. And the people of Israel, by and large, have rejected the Gospel of Yeshua.
So faith comes from hearing, and hearing through the word of Christ. Romans 10:17 ESV
This is a very familiar verse. Many have memorized this verse and use it for evangelism. The word "hearing" here is akoe.
Let me ask a question here: Does the Word produce faith? Hearing the Gospel is necessary, but not a sufficient condition for salvation. Israel heard, but they did not believe (verse 18). If hearing the Word produced faith, then we should go out on the street, grab people, and bring them in here and hold them captive as we preach to them until they are saved. But that won't work. Paul makes that clear in Ephesians 2:8.
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, Ephesians 2:8 ESV
Faith is the gift of God. Faith is the effect of regeneration, not the cause of it.
since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; 1 Peter 1:23 ESV
These two prepositions "of" and "through" are different. "Of" defines the source—the imperishable seed referring to the Holy Spirit. And "through" refers to the instrumentality of the Word. The Holy Spirit gives us life so we can believe the Word.
We have to believe the message, but we can't believe it unless we are given life. Those who are given life must hear the message so they can believe. So, to those who have life, faith comes by hearing the message of Christ:
But I ask, have they not heard? Indeed they have, for "Their voice has gone out to all the earth, and their words to the ends of the world." Romans 10:18 ESV
The objector here says: "But I ask, have they not heard? Indeed they have." This construction is a double negative. The effect is to rule out entirely the possibility that they did not hear. So, Paul replies, "Indeed they have." And his proof that they have heard the Gospel of Yeshua is found in Psalm 19.
Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun, Psalms 19:4 ESV
The standard view of Psalm 19 is that it tells us that the knowledge of God has been written for us in two volumes: (1) general revelation (the creation) and (2) special revelation (the Bible). In the first part of this Psalm, most commentators believe that David is saying that God reveals Himself through His world, through nature. Is that true? What is this Psalm about? Is it about nature in general? No, it is not. These verses are a declaration of the greatness of God as seen in the heavens/raqiya, not in nature in general.
Now let me ask you something. Can man come to know God through natural revelation? As man looks at the glory of God in the heavens, does he realize there is a God? Do all men know God because of natural revelation?
Tertullian, the early church father, said, "It was not the pen of Moses that initiated the knowledge of the creator. The vast majority of mankind, though they have never heard the name of Moses—-to say nothing of his book—know the God of Moses nonetheless. Nature is the teacher; the soul is the pupil."
Do men come to know God in any way through looking at nature? What about the doctors who study the human body and its healing power? When a cardiologist sees a collateral artery grow around a blocked coronary artery, does he praise and worship God? He does if he is a Christian. But if he is not a Christian, what he actually worships is The Big Bang Theory (i.e., evolution).
The late author and astronomer, Carl Sagan, said, "The universe is all that ever was and ever will be." As an astronomer who studied the heavens, he didn't see the glory of God. He didn't see God at all. Julian Huxley, who was an English evolutionary biologist, said, "It is all accident, all a matter of chance. No reason, no end, no purpose at all." These men studied God's creation, and they never saw Him or His glory. Natural man says that the matter of which the universe is made somehow over billions of years organized itself into all that we see without any outside assistance or intelligence.
What is called natural or general revelation will not bring anybody to God nor, in fact, will special revelation. The only way man comes to God is if God draws him to Himself. John 6:44.
Let's look at Psalm 19.
The heavens declare the glory of God, and the sky above proclaims his handiwork. Psalms 19:1 ESV
This is what's called Hebrew parallelism. The second part echoes the first part. The "heavens declare" parallels "the sky above proclaims." Likewise, "the glory of God" coincides with "his handiwork".
"The sky above proclaims his handiwork"—the Hebrew word for "sky" here is raqiya. We see this word in Genesis 1. Where we see that the stars are in the raqiya. I think that what David is referring to here is the Zodiac that is in the raqiya. I believe that the signs of the zodiac were originally designed by God to communicate the "Gospel."
Astronomer John P. Pratt writes this about the view of The Gospel in the Stars: "Suffice it to say that when I examined the evidence, as a PhD in modern astronomy, a student of ancient wisdom, and as a practicing Christian, I have found more evidence favoring the proposal than against it. I now accept the overall concept in spite of several reservations. To me there is enough good evidence to accept the overall theory, even though many of the details, and especially the translation of star names, need a lot of work."
The word "declare" here is from the Hebrew word, "saphar." This is the same word we see in Genesis 15:5.
And he brought him outside and said, "Look toward heaven, and number the stars, if you are able to number them." Then he said to him, "So shall your offspring be." Genesis 15:5 ESV
Both "declare" and "number" are the same Hebrew word saphar. Saphar can mean "intensively to recount, that is, celebrate: shew forth, speak, talk, tell." It comes from a root meaning "a book" or "a scroll." In the LXX, the word "number" is arithmeo, meaning "reckoned up." The meaning of arithmeo is much wider than "number" and can mean "enumerate" or "reckon." There was a story in the stars. The NASB says, "The heavens are telling of the glory of God." I really think "telling" here is a good translation. The heavens are telling a story that glorifies God.
So, Yahweh told Abram to "recount or tell" the stars. And David said, "The heavens are telling of the glory of God." There was a story in the stars, and Yahweh wanted Abram to take note of it. In the same manner, David says it tells of God's glory. And there was something about this story in the stars that Abraham believed, and it was counted to him as righteousness.
And he believed the LORD, and he counted it to him as righteousness. Genesis 15:6 ESV
What did Abram believe? Was it that he would have a bunch of descendants? How would that make him righteous? Or was it the message of redemption in the constellations? Paul tells us that Abraham had the Gospel preached to him.
And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed." Galatians 3:8 ESV
Was the Gospel in the stars? Whatever Abram believed, it caused him to be counted as righteous. Yahweh evidently showed Abraham that one of his descendants would redeem man from the curse and satisfy the justice of God. How do I know that? Yeshua told me.
Your father Abraham rejoiced that he would see my day. He saw it and was glad." John 8:56 ESV
Abraham believed that God would provide a redeemer to deal with man's sin. Maybe that Gospel message was in the stars/constellations imbedded in the raqiya.
If Paul is saying here that the message has been heard through natural revelation, then what is the point of sending people out to preach? The Gospel has been universally preached, so Israel does not have any excuse. They cannot say, "We have not heard." The promised Messiah was proclaimed from the fall in the Garden and throughout the Old Testament era. Paul's main point is clear: The message of Christ has been preached to Israel, and she has heard it, and so is responsible for her unbelief.
But then they say that they have not understood.
But I ask, did Israel not understand? First Moses says, "I will make you jealous of those who are not a nation; with a foolish nation I will make you angry." Romans 10:19 ESV
Again, the objector says, "Surely Israel did not know?" Know what? Well, the answer Paul gives from Deuteronomy 32 and Isaiah 65, are not proof that Israel understood the Gospel. They demonstrate that Israel had been warned that Gentiles would be coming in and sharing the blessing they had been promised.
Paul responds: "Moses said," and when you quote Moses, folks, you're quoting the supreme authority to a Jew. Then he quotes Deuteronomy 32, The Song of Moses, which is a prediction of Israel's last days. In this text, God is telling Israel, "I'm going to turn to another people, another nation, a Gentile nation and bless them and provoke you to jealousy." This prediction of Moses could find its fulfillment only in the conversion of the Gentiles through the Gospel of Christ. They were the "no people" brought into intimate relationship with God. And the Jews should have remembered Deuteronomy 32, they should have repented, and they should have seen the truth of the Gospel as it went to the Gentiles.
Then Isaiah is so bold as to say, "I have been found by those who did not seek me; I have shown myself to those who did not ask for me." Romans 10:20 ESV
Then Paul gives a second proof text from Isaiah, so you have the Law and the prophets here. Moses represents the Law while Isaiah represents the prophets. The words "is bold" mean "clear, plain, easily understood." And this is a quote from Isaiah 65:1:
I was ready to be sought by those who did not ask for me; I was ready to be found by those who did not seek me. I said, "Here I am, here I am," to a nation that was not called by my name. Isaiah 65:1 ESV
You see the fact that pagan, uncircumcised Gentiles are believing on the Messiah and inheriting the promises made to Israel was predicted by Moses and Isaiah, and it is happening all around them and should waken them to the truth of the Gospel they are rejecting. Paul is justifying his mission to the Gentiles because of Israel's unbelief.
But of Israel he says, "All day long I have held out my hands to a disobedient and contrary people." Romans 10:21 ESV
This is a quote from Isaiah 65:2, the next verse.
I spread out my hands all the day to a rebellious people, who walk in a way that is not good, following their own devices; Isaiah 65:2 ESV
So, both of those verses come right out of that sixty-fifth chapter. In other words, all the prophecies and all the fulfillments and all the Gospel that Israel heard was not believed by most of them.
"I have held out My hands"—is an anthropomorphism to bring out the tender concern of God. Some see in the phrase, "All day long I have held out my hands to a disobedient and contrary people" as a picture of the cross. In the cross of Yeshua there is incessant expression of unyielding love for the nation Israel and also for us Gentiles.
The word disobedient is apeitheo, which means "to disbelieve." And the word antilego means "to deny, contradict, declare oneself against him." So, Paul is saying in verse 21 that "Israel is without excuse for her unbelief." It is not so much a matter of ignorance, but of obstinance.
What outward means did God not use to draw the Israelites to love and honor Him? Exodus, Red Sea, Jericho, Giving of the Law, manna, water in the desert! Without the sovereign call of God, no man will ever come to Him. Even if someone rose from the dead, they will not believe unless God Himself draws them. Much of Israel rejected the Gospel of Christ because God only chose a remnant to be his children.
For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." So then it depends not on human will or exertion, but on God, who has mercy. Romans 9:15-16 ESV
How thankful are you for your salvation that came totally and only through the mercy of Yahweh?