Tonight we are looking at the Sermon on the Mount, and the last thing that we did before we quit last time was to have a question posed to you. The question is, how shall we understand the Beatitudes? And we can open our Bibles and take a look at them even now. The Beatitudes found in Matthew chapter 5, verses 3 and following. Maybe it would be good for us to read through them briefly so we can be sure that we understand them. And by an odd happenstance, all my NIV Bibles are at home today. So I'm going to be reading for the first hour at least from the new revised standard version, which has some strengths. Let's listen to the Beatitudes. Blessed are the poor in spirit for theirs is the kingdom of heaven. Blessed are those who mourn for they will be comforted. Blessed are the meek for they will inherit the earth. Blessed are those who hunger and thirst for righteousness for they will be filled. Blessed are the merciful for they will receive mercy. Blessed are the pure and heart for they will see God. Blessed are the peacemakers for they will be called children of God. My translation says. I think yours says most of you say sons of God. So there's a little translation decision. Blessed are those who are persecuted for righteousness sake for theirs is the kingdom of heaven. We'll stop right there although we can go farther. Now I'm just going to ask you right away. Most of you probably performed this particular assignment, tried to work at it. What do we have here in the Beatitudes? Do we have simply a list of things that we're supposed to do or a list of things we're supposed to be? Just go out and do this. Just go out and get these traits. Allow me to give you my color coded. What do you think? Color coded. Handwritten. Best printing I can do. Statement on the Beatitudes. A description of the blessed character. And like a couple of you I see this as an organized series that is leading somewhere. And it goes like this and I'll flesh them out a little bit more in a minute. It starts with three Beatitudes of need or of deficit or of awareness of the need of grace or transformation or something. And very briefly like this. If you are aware, if you are poor in spirit, you are aware of your need of God's grace. If you're aware of your need of God's grace, if you know you're a sinner, you are going to mourn over that. You're not going to be indifferent or complacent to your sinfulness. Next if you are truly mourning over your sin, you're not going to be meek. Meek I'm going to define as refusing to assert one's self. You see the person who's poor in spirit to know their sin and the person who is mourning over their sin also knows they don't have the right to assert themselves. They don't have the right to demand their due. And these three together, these three things that show an awareness of need lead to a desire not just to know the problem but to taste the solution and the solution is a hunger and a thirst for righteousness. You're not content there but you want to move on. I'm going to leave that up there for a minute and just talk through some of the characteristics of the Beatitudes a little bit more. I think I mentioned to you last time but it doesn't hurt to say again but the word Beatitude is translated there. Beatitude or the blessed are means happy are can actually also mean carefree or free from burdens. The idea however is not that we are simply happy in the sense that we're happy after we've had a full meal or after we've laughed hard at a joke or some story. The idea rather is a deeper happiness, a happiness that comes from peace with God, a more settled sort of thing, a sense of well-being. And that's how you can make sense of these because these aren't truly happy in the sense of laughing or chuckling or something like that but rather they come from an awareness of your well-being before God, a settled sense of well-being and that's why we use the word blessed. I want to talk through to some of these a little bit. First of all the idea of blessed are the poor and spirit. Our society admires confidence. It admires the self-made man or the self-made woman, the person who is self-reliant if you have a little child who's tying their shoelaces. And you know how it is little children around the age of five or six depending on the age you can age of four. If you ever watch them, it's extremely frustrating at a certain point. They have the idea they know what they want to do but they don't have the manual dexterity to do it. And you watch them and you see them coming close and coming close and barely missing and pulling too early and pulling too late and you think they're just going to explode into tears or rage or something. And you say to them, honey, can I tie your shoelaces for you? And they look up at you and they say, no daddy, I can do it myself. See we write and we tell that to grandma and grandpa. That's one we're telling about because they're getting self-reliant. We admire that. But in the kingdom, what Jesus is saying is the starting point is to know that you cannot rely on yourself, that your spirit is poor. You cannot be good enough, you cannot be strong enough, cannot be righteous enough to make it on your own before God or in his kingdom. And if that's the case, if you take that seriously, you will mourn over it and there is a blessedness in mourning. It is better to mourn over sin than it is to be indifferent to sin. That's what he's saying. It's better to grieve over your own sin and the sin of your society, the sins of the world, than it is to be careless about them. I have to tell you a story about this. It comes from the life of a former very important All-Star baseball player named Steve Garvey. Steve Garvey was a long time player for Los Angeles Dodgers and San Diego Padres. He was so wholesome that the media called a Mr. Clean at his own TV show. He had an All-Star TV media wife. While he was still a player, they named an elementary school after him. He was only about 32, 33 years old. The media in Southern California loved him. His teammates called him Mr. Phoney. And just around the time year or two after he retired, it became clear as to why. Garvey divorced his first wife, mother of his two children. He was supposed to marry a second woman on a given day, but on that day he did not marry the second woman. But instead married a third woman because he said that this woman was pregnant by him. And then when that hit the news and people seemed to think that wasn't a very wholesome thing to do, a fourth woman came forward and said, I too am carrying Garvey's child. He had the nerve to be interviewed about all this. And surprisingly, he did not deny any of the allegations. Yes, I stood up a woman at the altar. Yes, these two women are pregnant by me. We might say he acted more like a podra than a dodger when he did that. Just worked out that way. I didn't make it up. That's what he really played for. Anyone want to say this? He said, if the children are mine, I will live up to my moral obligations, which I feel strongly about because I am a Christian with friends like that who needs enemies. When the TV interviewer asked him why he wasn't more upset about all these things, he said, God has a purpose in everything we do. That is not an illustration of blessed are those who mourn. It does illustrate why it is blessed to mourn. It is far better to weep over your sin than it is to be indifferent to it. It is vital, as the Scriptures say, Psalm 119, verse 136, Now, you take your spiritual poverty, you mourn over it, and as I was saying a minute or two ago, that will mean that you will be meek. Specifically, you will not go around asserting yourself. Now, this little point here gives us the opportunity to distinguish between personality and character. These are not personality traits. Jesus is not saying blessed are those who are shy and retiring and don't assert themselves or don't assert anything. What he is saying is, blessed are those who, when they assert, do not assert for their own selfish benefit, but rather assert for the cause of Christ, for the cause of the kingdom, for the sake of the poor, for the sake of justice and so forth. You can be a very forceful person and use your force very effectively and still be meek if you are using that force for kingdom purposes, for the good of others. It is not an issue of personality. It is an issue of character. Likewise, you can be very shy and say very little and not be meek at all, because you use your silence to wound and let people know that you are unhappy with them and manipulate them in various ways. You can be quiet and yet very aggressive. It is not an issue of personality, it is an issue of character. Now, you take these three together and they lead to the force, the pivotal, what I am going to regard here as the pivotal be attitude. There is another way of looking at this and I will share it with you in a little bit. The pivotal be attitude, I am saying for now, is a hunger and thirst for righteousness. You are not content with this situation. The disciple is not. This is the core. All three, the first three all lead up to the idea of being hungry and thirsty for righteousness. Now, the problem with this little statement here, blessed are those who are hungry and thirsty for righteousness, before they will be satisfied, is twofold. Problem number one is that we live in a society that has a problem with eating too much, not with eating too little. And so, to hunger and thirst is as a dead metaphor for us. When Jesus said hunger and thirst, He was talking about something that they really understood. There were a lot of people in Israel who went without food and if there was a short harvest, you know the emperor got it first and then the priest shared with the people. That was the system. They knew what hunger was. In our society today, we don't quite get it because we go so many months, even years, perhaps without really being hungry. But Jesus was talking about a very real thing. Now, if you are, that is the first problem. It is a dead metaphor to us. The second problem is that we tend to read the book of Matthew through the eyes of Paul. And so, let me say, blessed are those who hunger and thirst for righteousness. We think that means that if you call upon God, He will give you the righteousness of Christ and you will be forgiven. Right? And I think one person in this group said that. That is a true statement. That is absolutely true. And I certainly think that Jesus has that in mind, but that is not all He has in mind. He also has in mind that you will actually do something to take care of your hunger. And that is what we see in the next three Beatitudes. If you are poor in spirit, you filter that through hunger and thirst for righteousness and you will become a merciful person. Think with me about that little bit. If you are self-righteous and you can handle everything that comes your way. And you think that life is under your control and you can do pretty much whatever you wish. Wouldn't it be very easy to entirely lack mercy toward others? You look at somebody who is in need, somebody who is in distress, somebody who is marriage is a wreck, somebody who has lost their job, you say. Listen, why don't you just discipline yourself? Why don't you just try harder? Why don't you just buck up the way I do? But if you know your spiritual neediness, you look at the other person, you will say, I know exactly what you are going through. I have been there. I am there. I am no better than you. And so you find yourself capable of mercy. How can I help? Certainly, the second Beatitude leads to the sixth, if you mourn, you will be pure in heart. That is, if you mourn over your sin, if you really grieve over your sin, if you are truly sorrowful over it, you will want to do something about it. You will strive for holiness. You will eventually be more pure in heart. And of course, if you are meek, you filter that through hunger and thirst for righteousness, that will cause peace probably in a couple of ways. For one thing, I think we would all agree that most conflicts come from people who assert their own way. Wouldn't you agree? That most of the time when people fight, it is over two people saying, I want it my way, and somebody else says, no, it is my way, my prerogative, my privilege, you are stepping on my turf. If you see if you are meek, you will know you don't have that much to assert. And so you will be a peacemaker. Furthermore, if you are an honest person, if you are an honest truth teller and honest broker of relationships, and people will be able to go to you and say, I know you will tell the truth and help us resolve this benefit. You will not say what the more powerful person wants. You will not just say whatever the person who is your friend wants. You will tell the truth. And so people will turn to you to help them make peace. When you do all those things, then a variety of things will happen. One is that you will be persecuted. And that is of course in some ways a blessing. Blessed are you and people persecuted because it means you are having an impact on the world. People can't deny that there is something happening in you. They won't be able to ignore you. And if they don't accept what you are saying, they will object to it or they will reject it. Of course that is not the only thing that happens. Another thing that happens is, and hopefully much more commonly, you will influence the world. You will be salt and light and we have all studied that many times. The basic idea of salt is to retard decay, to keep the world from being as evil as it could be.
Maybe I will illustrate that one for a moment. I am an ordained minister as well as a professor and I also play basketball. Sometimes when I play basketball, I play with non-Christians and I don't tell them that I am a Bible professor or theologian or ordained minister. Eventually you start talking and one thing or another comes out and this guy works here and this guy works there. I know what do you do while I work over at the seminary and so forth. And then something happens. When a layup is blown or a pass is dropped or rebound, trickles off the fingers, sometimes they notice a little drop off in the explotives. That is one thing that happens. The other thing that happens is they curse the same as always but then they look at me and say, oh sorry Dan. At least some of them maybe curse less and others are at least aware that you know there is another standard around. That there is somebody who kind of views the name of God a little bit differently. That is a small illustration but it does retard decay. And of course light that is to say we positively shed light on the world, the horizontal dimension, a positive upward move, retard decay negatively, positively light and then a vertical dimension and that is that ideally if people are really looking carefully, they will see your good deeds and recognize, as Cedric was saying at the beginning, and recognize that this is not something that comes simply from the resolve of a man or a woman. But there is something sublime, there is something divine. They may not fully become Christians as a result but they will say maybe there is a God. And maybe they will even say praise God in heaven who has so changed people that we see these good deeds from them. That is my overview of the Beatitudes. I do want to say that as you have in your syllabus there is another way and a couple of you are pointing that out. There is another way to look at the Beatitudes as a whole and that is to see the first four as all manward, sorry, sorry I said that backwards. Now to see the first four Beatitudes what I call Beatitudes of need as all being Godward, so toward God we know our poverty, we mourn before God because of our sin and our inability to keep His law and to please Him. And we are weak before Him and then we take our hunger for righteousness and our thirst for righteousness to Him and He satisfies us. Now that would probably be three ways that He would satisfy us. And number one He would satisfy us personally by making us new and that is the main emphasis of the Beatitudes. We are going to be changed people. This is a description of who are actually supposed to be by His grace. Number two we will never make it. And so when He says we will be satisfied He does refer ultimately to the fact that He will satisfy His own demands. And if you want to put it this way without going to Paul as I said you know we don't just run the Paul. Remember at the end of the Gospel of Matthew Jesus dies and He makes it very clear why it dies as a ransom for many for their sins to give His righteousness. We will see that more later of course. And then third I think He also does mean that we will be satisfied by Him in eternity when all wickedness will be done away with. And righteousness will shine like the sun and we will all shine and we will all be made sinless even as God is. And then looking at it again maybe I should remove this. Looking at it a different way from a standpoint of God word man word. Then toward human beings we would still have the same lineup. The poor and spirit are going to be merciful. Those who mourn will be pure and hard. Those who make will make peace. And those who hunger and thirst for righteousness and are filled by it will cause all sorts of reactions in the world. Including persecution which would be the eighth be attitude as those who live in darkness resist the light. Let me just stop right there and see if anybody has a question or would like to make a comment yes what is your name. That's a really good question. Let me answer it in a slightly different way and then I'll get to your question in a little bit. There are several problems. One problem is some people aren't hungry at all. That is to say they just drift along, they fit in, they hang on, they hold out and they hope for the best. They're the kind of person that just thinks it's enough to survive. They're not hungry for anything. They just want to make it through another week. They look forward to retirement starting about the age of 35 and then when they retired they're bored and they're people like that. Some people have no hunger at all. Other people are hungry for the wrong things. I say they're hungry for peas and I don't mean legumes. I mean they're hungry for power, prestige, positions and possessions. They're hungry but they're hungry for the wrong things. Now why are people hungry for the wrong things? There's lots of reasons. One is that they're surmounted by a culture. One is they're unregenerate. They simply don't have eyes to see. Christians can be hungry for the wrong things. I think that your statement applies most to Christians who are influenced unduly by the world. Who are redeemed but they live just about like anybody else. And I don't mean anybody else Christian. I mean just like anybody else in their city or in their town. And certainly a reading of the word and all the ordinary means of grace having good solid Christian friends with whom you have fellowship and iron sharp and cyan. Those are things that make us have much more hunger and thirst for righteousness. Good question I mean. Yes. What's the significance of the fact that in the Beatitudes two say there's is and the rest say shall be. It has to do with what we were talking about last week. Name of the idea that the kingdom is here and it's not here. So we have two that say we've got it and we've got six that say you're going to get more. Good question. Well, let's take a step further into the sermon amount and look at 517 through 48. There was a man, Stephen Westerholm by name, who said this. Something there was about Jesus which could be construed as a setting aside of the law. There was something about Jesus that made people think that he was setting the law aside. People seem to charge him with not being properly concerned with law like which command in particular did they think he wasn't concerned enough about. The Sabbath command especially and they might have also applied you know on your father and mother you know on your elders you're not honoring us the way you should but especially the fourth command. Jesus anticipates that charge and responds to it in 517 and following he says don't think that I've come to abolish the law or the prophets. I have not come to abolish them but to fulfill them. In fact all the law will be fulfilled not one letter, not one stroke of a pen will pass away until it all is all accomplished. Now the words that Jesus is using there not one letter, not one stroke of a pen have to do with the Aramaic alphabet and there are two Aramaic letters that are very, very small. One is precisely the size of a comma and the other is just a dot together with that. I could sometimes with sometimes that right there. The second thing that he's talking about not one jot, not one stroke and not one letter, two Aramaic or Hebrew letters are formed very, very similar. One, similarly one like that, the other like that. This is called a horn and this is a D sound and that's an R sound. He's saying you're not going to have the smallest letter and this letter often function like their silent E. We're not even going to lose a silent E from the law and we're not going to make one little mistake just one confusion between a D and an R which of course could be pretty significant. It could change a word, probably could tell what he meant from the whole paragraph. No changes whatsoever. I have come to fulfill the whole thing so he says. Not only have I come to fulfill it all but I've come to command my disciples verse 20 and following to exceed in themselves the righteousness of the scribes and the Pharisees if they should enter the kingdom of heaven. That's his opening statement about the law. Now what he's going to do however is redefine holiness, redefine righteousness, redefine what the law truly expects. Jesus expects kingdom members to be righteous but he's going to redefine what he means by that. The rabbis had a saying, take the law, turn it over and over and all is in it. Now what they meant as we saw a while ago was turn it over and you can come up with more and more and more regulations that will show you exactly what it is that God requires. You just need more rules. The scribes prescribe rule after rule after rule. When Jesus goes to define his concept of righteousness he moves in a very different direction and I'm going to call the first direction he takes that of surpassing the scribes and Pharisees, more particularly surpassing the scribes by doing the right things for the right reasons. Think with me for a moment. Would you agree with me that there are many many people in this world who do the right things for the wrong reasons? I once worked on a construction crew. You know all the stories you heard about construction crews and men who work on construction crews. Some of them are true. The crew that I worked on. It was true. The crew that I worked on that year is maybe a better statement. It's not true of all constructs. Certainly not the ones here at Covenant Seminary. But it was true of that crew. Their mouths were unceasingly vile. Every time they saw an attractive woman some you would think unspeakable vulgarism was liable to proceed. And after listening to this for about two and a half months I finally had just had enough and I knew I had to say something. And I said to the boss, well when it tell me you know you talk about this all time you do with women. Tell me some details. Tell me all about it. He looked at me with great offense. He said and I can tell you the way he said it because that would be vulgar. But what he said was you've got to be kidding. I've never been unfaithful to my wife. Again he said it much more colorful language than that. And then we had a conversation. And as he described his life of fidelity to his wife it became quite clear why if he did it and his wife caught him she would kill him.
He was in no doubt whatsoever. And so he was a faithful man. Sort of. There are people who handle large sums of money faithfully because they know that the auditors are coming. There are people who don't tell lies because they know there's someone else around who knows what the truth is. It is not enough to do the right thing. It must do the right thing for the right reason. The goal is to have a perfect eternity between your behavior and your thought life. So you don't do the right thing out of fear of getting caught but out of a desire to please God not even out of obligation or selfish calculation.
Now we can't in this class go through all of the ways in which Jesus fleshes it out but I want instead to look at probably two pretty carefully. And the first has to do with murder chapter 5 verse 21 through 26. And I think the way to do this is again to read the passage. You've heard that it was said to those long ago you shall not murder and whoever murders shall be liable to judgment verse 22. But I say to you if you are angry with a brother or sister you are liable or will be liable to judgment and if you insult a brother or sister you will be liable to counsel. If you say you fool you will be liable to the hell of fire. Therefore or some translations so when you are offering your gift on the altar if you remember that your brother has something against you leave your gift there before the altar and go first be reconciled to your brother. Then come and offer your gift and come to terms quickly with your accuser while you are on the way to court with him or your accuser may hand you over to the judge and the judge to the guard and you'll be thrown in the prison I tell you will never get out until you've paid the last penny. There are a couple things going on in this passage and I want to use it to talk about the way in which we understand the passage that maybe seems to be clear but has a few riddles in it that we need to explore. First of all I'm going to address you all as potential teachers can I just ask you to raise your hand how many of you here have taught a Sunday school class a Bible study. Okay how many of you have not since almost every hand is going up how many here have never taught another group of Christians okay just nobody all right good that makes me excited when you look at a passage like this if you're teaching something like this to people who are new Christians or people who are children one of the things you have to do is kind of go through the passage and list all the things that they may not understand you know them but if you want to be a good teacher you have to ask what do they know. So when you go through a passage like this there are a lot of words that a beginner may not understand in fact I mean understand the word judgment I certainly wouldn't understand the word counsel or Sanhedrin depending on the translation you have a new Christian word like you fool why would you be liable to the hell of fire by the way what is the hell of fire anyway and what's this business about offering a gift on the altar what an earth is that all about okay. One thing you want to do if you have to be if you're a teacher is to find out what those words mean I'm assuming that most of you know what those things are not cover a couple of them as we go by the real riddle for this passage is to understand the progress of thought. And in your reading for the course I call this analysis how does one thing lead to the next now what you follow along with me pretty carefully here if you would. It starts off pretty simply Jesus says that the ancients have heard you shall not murder and if you do murder you'll be liable to judgment so far so good murdering is prohibited. Ben, verse 22 has a kind of a riddle in it and the riddle is that the word but now different translations have it different ways but the word but appears three times and it's a Hebrew word for but that can mean but or can mean more over or further more it's not quite as strong a word as but it's not saying it's the opposite and it's not and either it's kind of like here's another thing it's similar but it's not identical. Like you did this and furthermore you did that and furthermore you did that and they're not all the same okay. Verse 22 but or furthermore I say to you if you're angry with a brother you'll be liable to judgment that's the first thing that he adds. Then furthermore if you insult how do you have that in the NIV? What do you have there NIV? Somebody read it to me out loud. Anyone who says it was brother Raka and the word Raka there means something like air head or empty head or well the second word kind of means fool too sweet to distinguish. The word Raka means or it's kind of like our horrible phrase good for nothing. There's nothing there or our word worthless. So if you're angry furthermore if you think somebody's worthless or an air head or empty head or good for nothing furthermore if you call them a fool these things are all liable to the judgment of hell. Now what he's saying here is pretty simple it's good to refrain from murder but there are also pre murderous dispositions that are just as liable to judgment as murder is. Now I'm not saying there's no difference between murder and hating somebody but I'm saying that they're both sins before God. So in particular the first thing he's saying is if you're angry with your brother next if you judge somebody be worthless third if you judge somebody be a fool this would be the term fool would mean a moral reprobate an evil person. And behind them all is something very similar if you judge somebody be a fool or a good for nothing then it's a fairly short step to murdering them if you have the power and can get away with it. I mean after all why do people abort babies? It's not because they hate babies in the abstract it's because they make a judgment that I will be happier if this baby doesn't come into the world. That is to say I judge this baby to be worth less almost literally worth less alive than it is dead. Youth and age is the same thing this person doesn't have a certain quality of life therefore we will remove that life. You judge somebody to be good for nothing empty of no value and then it's possible to kill them. You can also destroy people with your words and anger is the precursor to that. And of course calling somebody a fool means to call them morally worthless and therefore right for the judgment of God. Okay that's the next thing so you don't just refrain from murder but you refrain from the things that lead the murder and then in the next place he moves to a different level. He says in verse 23 so when you're offering your gift at the altar and there remember now there's a switch that's taken place here and I want you to follow it with me. The first thing is don't murder the second thing is don't have the attitudes that can lead the murder. What's he saying in the third place? Just saying in the third place. Say not only are you responsible to avoid murder yourself you are also responsible for murderous attitudes you're also responsible for other people. It's not anymore you don't be mad at them but if you realize somebody's mad at you you need to do something it doesn't even say that they're angry for just cause. It just as if you remember that they're angry then you are responsible you're not responsible to wait for them to come to you. You're not responsible to forgive them when they come to me you're responsible to go to them. It's not just your own private decision. Furthermore not only is he saying you're responsible for your brother 23-24 when your brother is angry at you but even in verse 25-26 you're responsible to make peace with your adversary with the person who's taking you to court the person who wants to punish you even there. You are responsible to remove hatred that leads to murder. So Jesus is going deeper and deeper not only don't murder but don't have in yourself attitudes that lead to murder also remove from your brother attitudes that might make them murderous toward you and even do what you can to remove attitudes in your enemies. That would give them murderous dispositions toward you. That my friends is fulfilling the law. It's not just refraining from the external problem it's removing it as far as you possibly can. Now of course we understand that we can't always perfectly make peace with everybody. You may try to be reconciled and some of them may not want to be reconciled. That's a different story. What Jesus is saying is you do your best to remove it entirely. Now it's not hard to see why Jesus is saying these things. These are universal conditions for discipleship worldwide. This is what it means to be a disciple, to have love. The law of love is being fleshed out here. It's worth pondering just a little bit how we might apply this today. It's another step you have to take if you want to be a teacher is to explore the way people actually talk and the way people think today. Let me give you an example. When I was a little boy I was sometimes naughty. I'm sure you can hardly believe that but it's true. In fact, my older brother and I who were something of a partner ship in crime or a crime syndicate would sometimes so distract my mother that she would use strong language. One of the words she would use is not cursing but it means, but shall we say colorful language. One of the things she would say is Danny, for that's what she called me, went and you can't by the way. When I get my hands on you I'm going to ring your neck and I thought that's interesting. That means that she's going to hold me upside down and swing me back and forth like a bell until my head rings. That's what I thought that meant. Then we went to my grandfather's farm and we were talking about what we'd have for supper that night. There was a chicken that wasn't laying eggs and then the bait came up and we'll get that chicken. Well, how shall we kill it? Shall we chop its head off or shall we ring its neck? I paid attention. I said, I've heard that phrase before and of course I found out as some of you know that means you hold the head in one hand and you hold the body in the other. And you twist in opposite directions until the chicken is no longer among the living. And I thought, oh that's what my mother is going to do to me. Is that murderous talk? Unless you see that, that's funny, but that's a serious question. What are you doing when you say I'm going to ring your neck or you idiot, you dummy, you worthless, you good for nothing, you moron, what are you doing? And what are you doing when you answer fire with fire and say you did it to me, I'll give you back as good as I got.