What's good y'all happy Saturday Chris from Jazzy case breaks calm doing 2023 pinning me legacy football one box break We're 19 number 21 our first last and only filler for our big hit expressed So know that common ship here at the end will give away the last seven spots in the big hit express with five spots left Straight up still on the side right now our fresh dice and our list from Jeff P Down to Tristan or the last four spots for the last spot mojo. Thanks again Everyone forgetting in our teams from the Cardinals down to commanders. Alright, let's roll the dice and randomize for the box two and six eight times Thanks. Oh, good luck one two three four five six seven eight Eight and final time here David down to Eugene And then eight times for the teams one two three four five six seven and eight eighth and final time Chargers down to Cardinals Yeah, I don't know. I feel like Sammy and chaos run has been a little stale I think they've both been doing with injuries at different times Which obviously can never really account for but Either that or I think what if they What if they lose the match they beat the hell out of them and then cash in for the time loss All right, we're in a moment as well alphabetize Eugene with the Cardinals down to Eugene with the commanders a little grand opening grand closing since this is a Failure no trade window, but there we go if you want to pause take a look out how it all rolled out Like I said Eugene with the Cardinals down to Eugene with the commanders Let's switch screens them one box of legacy football 2023 Just what five days away from the from kickoff Thursday night football Chiefs Lions should be a fun game I think Lions are gonna have a pretty good season obviously the chiefs your reigning defending Super Bowl champ, right? There it is number 21 That's what I'm saying. I think they'd be so fun. You know, they're so desperate to do Whatever, I don't want them to break up man. That was steak. They've been so fun They've been so awesome like the last pretty much the whole year Since January, I do feel bad for Ricky stars. He should be made of an ankle all out tomorrow with punk See any fun gotta be camp on not like Finn and Damien just to win straight up things always start me turn That's one of my predictions box away. You see Then we'll give those spots away after this good luck y'all Grab some of the fun here from your Gibbs rookie in there. Got a mini sexy Dexy Dexter warrants on the orange mini That is 17 out of 125 for the Giants That press got on the silver Turn the corn that's 14 out of 50 for the commanders Hi working First auto to be Sean Tucker Silver rookie auto double check and see where he went Sean Tucker American football running back for the Tampa Bay Buccaneers Undrafted free agent Tampa. It's gonna go to take wait What that says the dragon you're not bringing out Danielson, right? Wait Wait, wait, wait. All right, so Tampa With the Sean Tucker silver rookie auto D hop to 16 on the tune of nine for the Cardinals. It's gonna go to Eugene It's the drug Another one for the Buccaneers negative dominance 85 out of 249 warrants out on the orange And a patch out of Kendra Miller 190 out of 249 on the RPA No need to look that one up New Orleans Saints. It's gonna go to Jimmy What's working? Danielson's back Kendra Miller once again out of 249 on the RPA Joey Porter Jr. on the rookie Jalen Carter as a Broncos paid manning out of 150 for the Denver Broncos and a Jalen Carter Nice one for the Eagles 71 out of 100 Nice little bronze rookie there a mini coming up here Matt Judon Fast few cards see the Stroud On the rookie for Houston CJ Shaw rookie. Yeah. All right, Sean nice RPA Some nice rookie some nice color on some vets, but let's get to the real fun stuff here Let's give away seven spots And that big express let's switch screens real quick The Sean Tucker Eugene down to Eugene our last fresh dice our last Fresh list top seven after Three and five eight times. We'll get it. Good luck y'all. Thanks again. One two three four five six seven and eight eighth and final time So eight down to 32 sad times we're getting a shot though We appreciate you getting this one filled out, but top seven congrats to Ryan Tristan Eugene David Brian William and William are top seven. There we go. Congrats y'all You see Leg 21 next to your name means you got that one from the filler things again y'all five spots left Straight up in the big hit express at jassescase breaks calm. Take it easy


Welcome to Toffy TV, it is. Review Everton versus West Bromwich Albion at Gullison Park. A chance for Everton to start the season with back-to-back victories. And also a league cup one in the middle. Big chance, big chance for Everton, I think. To do nothing else, don't mention what could happen if they win. We don't discuss such things. But, yeah, real opportunity for Everton to lay down a market early in the season. Yeah, definitely. West Bromwich Albion, newly promoted. I think the thing is, you go to Spairs, which is a tough game, and you win the game. You've got to back it up with a home victory the week later. You know, we haven't won. It was well documented. Too many of those away games against teams. You've finished at the top end of the league, so it's been a while. 40 games. But, if you do get that victory, you have to make sure your next home game that you get the win. And I think if Everton can win, then it will have been a great week for us. I think it will just set the tempo for the season, I think. I think, in the past, we've had a good result, and I've never won it. Not never, because obviously we have, but like in recent years, we haven't really ever been able to follow it up with another solid result, which really gets the value out of that away win. And I think if we do this week, it'll be a big thing. Because I think you've had those checklists in the season, so get your first away win out of the way quickly. Now, can we get our first home win this season, out of the way quickly? And if we can do that, it'll have been a great start for the moment. Ultimately, if Everton have got any ambitions, and we say this every year, but if Everton have got any ambitions of finishing European places, these are the games you have to win. These are the games you have to win these games all season. Home and away, rarely. It's a newly promoted team. We haven't brought a lot of players in. We haven't had much time. So obviously that goes against them. We've seen them last week playing Leicester, trying to dig in, trying to make it tougher Leicester. They went for a 4-5-1. Listen, it worked for a good hour. Leicester got a goal, then a couple of penalties. So it's not going to be easy to break down this West Brom side. Everton are going to have to show a little bit more guile. The papers are on them. Everything is on us as the home side. But as a side, we've got better players, we've got Premier League players, we've got international players to take the game to them. That comes at a different pressure from last week. Yes, we went to Spazen. It wasn't like we played on the counter-attack or anything. We kept the ball, but it's going to be up to us to open them up. That, as I said, will have to show another side of us. Those clean-cut chances are going to have to be taken. That's what sides who tend to finish in Europe do as well. Those European spaces, they'll take those chances to come along. So I think we have to show, like you've just said, something a little bit more than what we have in previous years. We've not seen last few years having great records against teams we've been promoted. Or teams we've been relegated ultimately in that season as well. So we have to be happy on Saturday. And I think the atmosphere amongst the players now and certainly from Carlo on to a lot of years, you've had your chance back in the last season. Give players a chance in the league cup who were on the edges of the squad. This has now got to be professional. We've got a, you know, with Sainans, like Hamza-Drigues, D'Corey, and Allen, we've got a midfield that can open these teams up, dominate possession. It has to be about taking those chances, full stock. The domin you just said there, you know, in recent years, we haven't done that. We'll have it, and they're actually winless in the last four home meetings with newly promoted sides. Before that, we've won 10 on the run against them. So it's shown that the last, you know, last season, two of our home defeats last season with Norwich and Bournemouth, I think it relegated. You know, it's simply not good enough. So in fact, it was the last home defeat with Norwich, and to lot he took over. We didn't lose a home game in 11 until the last day of the season with Bournemouth, he went down. So that is something we have to correct this weekend and there's no question about that. I mean, West Brom, like you said, he stayed in the game against Leicester at the weekend for an hour. But, you know, Slaven, Slavenbill had gone with a, almost a 5-4-1 formation for the opening day, possibly thinking let's just get off to an unbeaten start and, you know, did that 35% possession at home against Leicester. I know Rodgers tries to dominate possession but they don't always do it, much more like a mid thing. So, you're right, we're going to be, having had large, large periods of the game of Tottenham at the weekend dominating and it only really flipped in the last 15 when we ran out of British team. Those players will have all had another week of fitness. Obviously, we were able to rest 10 of them in the Salford game, only Michael Keane played the two. So, you know, I expect Everton to be on the front foot, really, from the way it goes. One of the things that we'll have to do is, these will probably come with a bit of a low block and we're going to have to get the goal first and make them come out a little bit. And we were very good against space. We've got to be able to take our chances, simple as that, you know, Rytialas and Ryan the goalie and Sky and it. None of that this weekend, you know, we need him to have his shooting boots on without a shadow of a doubt. But like you say, you know, West Brom will come, probably try and nick a point. And it's up to Everton. Yeah, the emphasis is always on us, isn't it? When you're playing home, the emphasis is on us, they'll come, they'll come. Like you said, low block, set pieces and things like that. And it's up to us to show them no encouragement. In any game, an early goal can change the way, you know, can change the way the style of the team plays. The team plays early, isn't it? I think we have to be brave. I think we have to have a, you know, get in their faces, have a real goal, let them, it's different because there's no crowd there, of course. There's no crowd, so it's different. Players have had, you know, nearly a week's rest. As you mentioned, Michael Keane was the only starter, Lucas Dean come on, but really didn't have to do much. And you've got some bombing up on that. No, no, and West Brom were the same. They changed all their, they had a win in the week against Harragith. They did, they changed all their players as well, so it's the same for them. They'll have been working all week for this game. I think this is where, you know, we've got this game and we've got Palace next week and we've got Brighton coming up, head of the Maisie side Derby. These are the games where this team has to establish itself. It's great, like you said before, it's great going to Spare's first game of the season and getting a victory, but it is all about consistency. It's about consistency of performance and then hopefully consistency of result comes following that. With one, one game, you know, it doesn't mean anything. Until we get six or seven games in and then we have a little look at it and go, well, what have we done so far? So, let's hope Saturday minds are on it. Again, our players train, those set of players train in four this weekend and hopefully we can get a positive result. You're looking at Everton's start till the first international break, which is after Brighton, and you're looking at it last week, Saturday. You're going, okay, we've got Spare's away tough game. You've got West Brom Palace and Brighton before the break. You're looking at, well, can we get a point at Spare's and can we win those three or certainly win the two home games and get a point at Palace and finish the first block of four games with eight, nine points maybe. Well, we've won the first one. So now we've got three games that I think Everton are going to try to get into the top six. They need seven points from nine at least out of them. If we're going to challenge for the European spot, teams like Arsenal will be looking at that block of games and go nine points. You would because they want to be up there less there. Probably if you look at them and go seven to nine points out of the next three, same with Wolff, same with Manchester United, same with Tottenham. So if we're going to be talked about in that same conversation with those teams, then it's about being able. Now, you can't look too far ahead. Of course we can't look ahead and go, we beat these and then we'll go to Palace and win there, we'll rank Brighton at home and then etc.  What's in front of us is West Bronside. We've just lost the first league game this season and had a moral boost and victory in the week. It's now they're coming to go. They'll come and try and dig in and get a point. And we've got to show that our quality, because we've got better players than them. That's the way it is. It's not being disrespectful to them. We simply have. And it's a case of us now being able to prove it. It's not going to be an easy game by any stretch of the imagination. So we have to go out and show our quality. We proved it to Tottenham on Sunday when maybe we caught them a little bit by surprise how good we were. They've had a week, but it's really about getting... When we get them and we're pushing them back, it's about taking our opportunities. Because let's be honest, we could have ended at that space getting 3-0 winners at the weekend. We missed good chances at 1-0, good chances to kill it. So this weekend, we're not always going to get away with that. You know, we might be 1-0 up in a game and miss chances in the opposition. Get a corner then. I remember, in fact, I remember the last time Brewerch Brombythus of Gwldersen. I think it was the most attempt we'd had to go in the Premier League. 35 attempts, I think it was. And they had two. We got beat 1-0. He scored off a corner earlier on. And we batted them all day and we couldn't score. And that's how games can go.  And the big thing for me in terms of going forward is it's about creating something. It's about creating an order around the football team where you go there and you're already worried. You don't look at a game going. I wouldn't get up mad at this today.  Whether there's fans there or not. And that simply comes from having a good side. And as I said, it's one game. So, hopefully Alan D'Corey, Hamas Ardigas, they've had a week of training. And a week fitter. And hopefully we see them more done. We didn't have to use Dom on Wednesday. We didn't have to use Rathialyson on Wednesday. So they'll be fresh. Luca Dean cwm on and play with his flip-flops on. But didn't have to bomb up and down. It was just where he was. Michael Keane was very good. We were in under pressure. So we weren't chasing things constantly. So they were okay. Jobham picked the good performance. The Totten's had a week off. So the players had. Shame is calling. So they're all there. The freshness will be there. Some of the lads you played with might be on the bench and they'll want another little bit of it. So we have to look at it like you've just said. Can we get out? Can we have a quick start? Can we get them chasing the game early on and then look to pick them off as well? Hopefully. And that's what it's about. The team is good. To be honest. Last year's team would have been good enough to beat them. I'm not saying it would have done. It would have been good enough too. And it's about proving it. It would be really nice in a game like this to see Hamid Radrigus get a goal with Nick get off the mark in a game like this. Or create a goal. Just get the first hit. Get the marker down straight away. Playing the goodness in park, first game, goodness in park. Just getting that little thing. We want teams. You've just said it there. We want teams to go. I've got to have it in the way next week. To have a game to go and have a lot of the ball. And expect to come to goodness and expect not to win. Essentially. I'm not saying any team can go win anywhere. It depends on the game. But you go to the game with trepidation. And I think at times we do have that. Our home record tells you that we did. But last year we had Norwich City at home. And they had Munaway and they were dreffel. We weren't switched on. And they beat us sooner. And then we kind of made sure that didn't happen again. Until Bournemouth last game this season. I know they needed something and we didn't. But even so, their quality wasn't as good as Evans. And they beat us. So we've got to go out. I'm sure the man will be saying, Listen, this is a great opportunity to sit six points after your opening two games. And you know, have another week before we go to Palace. All right, we'll have this football game in between. But in terms of the league, nicely spaced out. We've got another game next Saturday. We've won the opening two games. Let's build from there. And players buy into that then. I'm going to do the facts because I know that last week you would be moamed it, but we won. So there you go. West Brom have won two of the last 12 games at Godderson. Against no side of West Brom kept more clean cheating of Premier League than Everton. Everton's Sunderland. Incredible. Done the Everton win this in the last four against promoted teams. And if Everton were to win on Saturday, it'd be the first time since the 2012-13 season. We've won back-to-back the opening two Premier League games when we beat United and Aston Villa, wasn't it? I'm not doing that one because that's just pushing it too far. I'm not doing that one either. Hamers Rodríguez created five chances on his Premier League debut last week, the most by a debutant in the competition since Alexi Sánchez. Since the start of last season, Dominic Calvert-Lewin is Everton's highest goal scorer in the Premier League. Ooh, not good enough though. While Lucas Deane provided more assist than any other player at the club eight, these two players combined for Everton's win. And Everton's Theo Walcott scored a hat-trick against West Brom in the Premier League in May 2015 for Arsenal. He's failed to net in each of his six appearances against them since. So, if he gets any time, he's due a goal. Sounds very Theo with that, doesn't it? Very, very good. Yeah. Three points. Let's keep the good feeling going and build into this season. Because... You know. We want to... I hope you'll have a lovely weekend after this weekend, every week. Yeah, there you go. Let us know your thoughts in the comments. Are you confident? You think we can make it back-to-back Premier League wins to start the season? Let us know your thoughts in the comments. Don't forget to give this video a like. Subscribe if you haven't already and if you want more great videos, live daily videos, join us on page and the link is in the description. See you later.


دبطه آدك الأيام فتاة وتنح دي مندوب لاس لسن ونحن في المباح which is أقسام الحكم التكليفة so we're in مباح we spoke about last lesson the ways that the مباح comes in the شريعة how we know that something is مباح we said ونثبت الإباحة بسيغ كثيرة وردت في النصوص الشرعية ومنها the first one was نفع الإثم والجناح والحرج that Allah He removes إثم, سن, بادن and all from the people now we gave evidences from the Quran the second way we said that something can be known that it's مباح is a text comes and it says it's حلال and we gave the example of the آية أحل لكم ليلة الصيام الرفث إلى نسائكم أحل ميت حلال the third one we said it was that a text is not present to say that it's حرام there's no present text that says it's حرام so we leave it at its original form which is that everything is permissible until proven it's حرام and we said that this is meant by المعاملات as for عبادات we said انتفاء الدليل دليل على بدعية وتحريني and we wrote the call of sheikh al-sambil bin-utamiya and he said انتفاء الدليل تحريني دليل على عدن التحريني which basically is الأصل في الأشياء إنها فرعة الحد جزاقة قائدة that every single thing is permissible every beneficial thing is permissible until a text comes and says it's not and that's of course transactions and you know not عبادة عبادة needs evidence to do it then what we said was the first two that were mentioned the first two which is نفيل إثم والجلاح والحرج and نصع على الحل the first two we said those are called إباحة الشرعية the third type that was mentioned we said it's called إباحة أصلية and we spoke about that last lesson we spoke about that and we gave evidence for the third one which is وهو الذي خلق علىكم ما في الأرضي جميعا الله created everything on the face of this earth for you all سألعوك as long as there comes no text and says it's حرام today we're going to go to the fourth way to find out if something is مباح الإمتنان بما في الأعيان من المنافع وما يتعلق بها من الأفعال تقوله تعالى ومن أو صافيها وأو باريها واشعاريها أثاثا ومتاعا إلاحين نمو فور الإمتنان الله mentions a blessing in which he's bestowed the people in a particular matter in which they are allowed to benefit from الله says I have brought this for you I have bestowed this for you I've given you this for you to benefit and use it so this is to show that it's مباح you're allowed to use it because الله تبارك وتعالى will not say I did this for you and show that he blessed us with something unless it's مباح if it's حرام then there's no need for Allah to tell us that he blessed us with it no we've mentioned it it's types to know how they are the ways that they come in the texts okay number five okay the fifth one is in the text in the text unless we don't want to go into much details because insha'Allah it will come to us when we come to the chapter of which is a text comes and then in that text there's a command and that command gets diverted from its obligation which the command generally what does it indicate a command that comes in the generally indicates that it's obligatory it's mandatory but unless there comes a text and diverts it from that original essence correct this is called a kareena I think that turns it away from its original essence which is that we have to do this thing it's called what a kareena this kareena makes it what it takes it away to إباحة sometimes sometimes and this is one of the ways to know that something is مباح I'll give you an example and with an example it becomes clear if you go to Surat al-Ma'idah if you go to Surat al-Ma'idah ayat 2 Allah says وَإِذَا حَلَلْتُمْ فَصْطَادُوْ when you وَإِذَا حَلَلْتُمْ this ayah says وَإِذَا حَلَلْتُمْ when you finish Hajj and you become Halal because in Hajj what were you محرم you were in a state of إحرام if you go to a state of حلال when you get out of إحرام and you leave the Hajj what did Allah say فَصْطَادُوْ go and hunt is it obligatory to hunt does one have to go and hunt even if it's a command now the علماء they say they say الأمر الأمر أودة that comes بعد الحذري after a prohibition if a command comes that command before it was what before it was what a prohibition that command will not show obligation it will show that what the thing that which the thing was before it was prohibited it will go back to its original form that which it was before it was prohibited are you all with me for example take this verse as an example الله tells us what وَإِذَا حَلَلْتُمْ فَصْطَادُوْ hunting at its original essence was what مُبَع مُبَع it got prohibited right are you all with me did it get prohibited yes in a state of إحرام are you allowed to hunt you're not allowed to hunt الله prohibited us not to hunt whilst you're in a state of إحرام are you all with me then you got ordered to go and hunt this order goes back to its original essence of what it used to be before it got prohibited what was it before it got prohibited مُبَع this is called قرينة القرينة التي تصرف الأمر من الوجوب إلى الاباحت تقوله تعالى such as وَإِذَا حَلَلْتُمْ فَصْطَادُوْ these are ways to find out that something is مُبَع so the one that we mentioned before this one is called الامتنان بما في الأعيان من الملافع وما يتعلق بها من الأفعال to say الله says that I blessed you with this you guys can benefit from it وما يتعلق بها من الأفعال from those evidence for that is what the evidence for that is the قول of الله تباركو تعالى the fourth one I missed which is the verse of الله in Surat Al-Nahr I-80 الله says وَمِنْ أَصْوَافِيهَا أَصْوَافِيهَا أَصْوَافِيهَا أَصْوَافِيهَا أَصْوَافِيهَا وَأُبَارِهَا إِسْفَا وَأشْعَارِهَا أَثَاتَااااااااااااااااا او إِسْفَا وَمَتْهَااااااااااااااا وَمَتَاعَاااااااااااااااااااااااااااااااااااااااااااا إن أحيني for a very short time الله said so the word the wool comes from the goat the fur comes from the camel and the ash'ar comes from the lamb الله is saying I bestowed these ones only so you can benefit from them it's in Arabic that's what Allah is saying the fifth one I said is القراءين التي تصرف يدفع هذا الوصول من المساعدة ويدفعها إلى إباحة مثل الثالث في سورة المائدة وإذا حلالتهم فسطادي هذا سيأتي لنا في أشخاص أشخاص أشخاص إن شاء الله في this book when we come to the chapter of al-amr commands so we're not going to dwell too much into it ويطلقوا المباح على المباح لفضل حلالي the word مباح is used sometimes as the word حلال حلال takes the past sometimes so there are synonyms of each other حلال even that though the word حلال is more general the word حلال is what عمو وعلي أنه يطلقوا على الأربعة because it's used for the four واجبه حلال مندوبه حلال مقروه حلال and even مباحه حلال so four of them are حلال so مباح حلال is slightly more comprehensive more general the question that now arises brothers is why is مباح أحكام التكليفية we took at the beginning when we were talking about أحكام التكليفية you all know about the تحكام التكليفي when we were speaking about it what did we say أحكام التكليفية what did we say أحكام التكليفية is إلزامو ما فيه مكلفة right we said anything that is in it we said شرعن it means what طلبو ما فيه مشقة it is to be requested of something that has a burning in it you see how does مباح enter that because مباح we know there is no there is no ما وجو إدخال المباح في الأحكام التكليفية معانه أولا كلفة فيه when there is no there is no there is no there is no there is no there is no there is no ما قاله جمهور الأصوليين what the majority of the أصوليين said what the majority of the أصوليين said which is من أن إدخال المباح في الأحكام التكليفية إنما هو على سبيل التغليب the وسوليين they said the reason why مباح was put under أحكام التكليفي is what are you with me is from the angle of تغليب تغليب means under generalization from the angle of generalizing something under something like the same way وها دستعمالوا مقلوف ومعروف بلوة العربية العربية that is something that this chapter of which is سبيل التغليب it's something that's very common amongst Arabic language we'll see the example for it وأسالي بها in the usage and in the words of the Arabs they use that type of thing such as for example they say ألس وداني the two blacks when in reality the only one that's black is water the date the water is a black even though they call the water and the water and the date Arabs they call it ألس وداني the two blacks which one is black the date is but then what happened they put the water under it this is the second example is the two fathers it's not two fathers it's it's like ها يبكر المعمر أسالي مين وعلى أبو بكر was why I called two Umarans that is called سبيل التغليب Arabs do use that it's common and that's why the majority of the are you with me the majority of the أصولين they say that's why مباح one enter it from that I'll go سبيل التغليب that's how he entered it that's the قول of the Jumu'ur that's the first view the second view is قول الشيخ ونعفيني said it is أصول من علم الأصول is one of the best if not the best he said no مباح has تكليف in it and he said تكليف because تكليف he said طالب is to be requested of something that has تكليف that has a burn in it right شيخ أبو عثمي he said it does have in it you have to believe that this مباح is a legislation from Allah and that's requested from you the belief is requested from you and if you choose to not believe it that is Allah permitted you can become a Catholic of it قاعد the belief he said is a مشقة it's a طلب does it is it not it's a طلب which you have to come with so the شيخ رحمه الله he said it does here رحمه الله he said what it is is مباح from there that's the second explanation the third one is the third explanation is that the usage of the word تكليف itself is a question who used this word و هذا الاشكال مبنوه على أن أحكام الشرعية this first of all the use of the word تكليف تكليف is actually saying that the Quran the Kitab and the Sunnah are hard burdens و هذا فيه نظر and this is there's a look to this not as as it should that's not the case فإن وصف أوامر الله to ascribe and to describe the orders of Allah و نواه and his prohibitions بأن تكليف that they are burdens قول المستحدث it's a newly introduced speech that word تكليف أول من استعماله the first person to ever use it or the first people to ever use it are المعتزلة the معتزلة or the first to use that word تكليف و لا يصيحوا إطلاقوا and it's not even allowed to generalize the word تكليف it's not allowed على جميع حكام الشرعية to generalize the usage of the word تكليف in all of the sharia of Allah فإن كثيرا من الفروض والواجبات فضل عن المباحات ليس التكليف ولا مشقات rather you can find some things are wajib and they are obligatory that don't have no take leave in it and no hardship in it لأ لون تكليف are مباح you see بل هي راحة و هداية و نور rather it's a it's راحة relaxation و هداية and guidance و نور and light from Allah this is how you should describe as Allah mentioned in the Quran الله كوزه راحة الله كوزه هداية و الله تبارك تعالى كوزه نور و قد وصف الله و تعالى حكام الشرعية باليصر and Allah referred to it as what يصر إن دينة يصر إن مع العسري يصر and Allah referred to it as ease و نفع عنها الحرج and Allah actually negated from his village any form of burden يقول الشيخ لسام إبليوتيميا إبليوتيميا و ليهادا because of that لم يجئ في الكتاب والسنة و كلام السلف it has not come in the Kitab nor the Sunnah not even the speech of the Salaf of this Ummah إطلاق القول على الإيمان ولا عمل الصالف إنه تكليف it has not come in the Kitab nor the Sunnah nor the speech of the Salaf to use to generalize the speech that the iman and righteous actions are تكليف burden كما يطلق ذلك كثير من المتكلمة والمتفقها the same way a lot of people who are the people of speech and also the people who claim to be فقهاء و إنما جاء ذكر تكليف في مضع النفي rather the usage of the word تكليف in the Kitab and the Sunnah you find it is used in a form of negation كقوله تعالى لك الله said لا يكليف الله نفسا إلا وسعها أي وإن وقع في الأمر تكليف فلا يكلف إلا قدر وصع أن if the تكليف does happen in the sharia then you are only requested to come with what you are able to do لأنه يسمى جميع الشريعة تكليفا not that the whole الشريعة can be called تكليف معانا غالبها قرة العيون والصرور القلوب والذات الأرواح وكامال النعيم even the majority of it is that which your eyes will find warmth in it your heart will find tranquility and ease you see your soul will find sweetness in it and it's completeness of blessing to call it what to call it تكليف all of it so according to that view every matter doesn't have to become a burden in order for us to say it's what for us to say that this is تكليف there are some ما جبات ما جبات لما even have مشق just because a person finds the Salah having no hardship in the prayer can we say that this Salah is not تكليف anymore so the issue here right now that's what شكل السلام المحضور والمكروه we're now going to go to the fourth and the fifth المحضور والمكروه والمحضور ما يثاب when we're now going to go to the fourth one which is اقسم the fourth one المحضور والمكروه what does محضور mean محضور means as مؤلف of the كتابinen says المعالم الجبل وасть is المجموع والمحضور محضور mean ما يثاب it is the thing that you will be rewarded على تركي by le equipped ويعاقب it will be punished على فعليه by doing it والمكروه and as for the مكروه ما يثابه it is the thing that you are going to be rewarded على تركيه to leave it ولا يعقبه and you are not going to be punished على فعليه by doing it so محضور is is the same as the word محرم it's حرام and it is حرام and محضور are the same meaning okay and what is the word محضور the sheikh used what does it linguistically mean اسم مفعول من الحضري it's an اسم مفعول and it comes from the word حضري which means المنع prohibition prohibition you قالوا they say حضرت الشيء إذا حرامته you قالوا the person says حضرت الشيء I prohibit حضرت الشيء is when you make something حرام you prohibit it راجع إلى المنع and it goes back to prohibition it goes back to prohibition such as as Allah said in the Quran ومنه قوله تعالى وما كان عطاء ربك محضورا and it isn't that which your Lord gave محضورا اي ممنوعا it is not something that can be prohibited again this definition of the author is تعليف الشيء defining the thing by what في اعتبار الرسل it's defining it by its outcome its result it's not really defining it by حقيقة وما هي حقيقة وما هي of it the real essence of it it hasn't defined it also as we mentioned in our previous definitions the user would have been better if he said ما يثابه على تركه in detail and it's antidated ويستحق عقابه ويستحق ويستحق فعيله العقاب ويستحق فعيله العقاب and the one who does it he deserves to be punished and remember paying attention that not all the prohibitions are the same in terms of rulings now some prohibited see something that are prohibited are you are a sinner for doing it some you are a magesine duo what you're doing is a magesine and some you become a disbeliever because of it something which you're prohibited from if you do it you become a disbeliever such as شرك such as abandoning the prayer they are things if you if you don't listen to the command or you don't stay away from that which you're prohibited from شرك you're prohibited from you're also prohibited from تركه صلاة abandoning the prayer you become a disbeliever because of it that is what it means linguistically technically it means ما طالب الشرع تركه طالبا جازمة it is what the شريع the كتابة النسونة have requested from you to leave it in a forceful manner from the actions are like اقوق الواردين the disobedience towards your parents وإسبالوا في يام letting your garment below your ankles from the speeches like what also speech كالغيبة والنميمة غيبة النميمة backbiting النميمة bringing problems between the brothers two brothers or two sisters the last one which is اعمالوا قلوب actions of the heart that are prohibited for you to come with as well which is what كالحققدي والحسن enmity and jealousy so when we said when we said ما طالب الشرع that which the شريع are requested you تركه to leave it what left تركه what the شريع are requested for you to leave what leaves that definition الواجب والمندوب والمباح because the wajb the sharia are didn't request for you to leave the mandob the sharia are did not request for you to leave the مباح the sharia are did not request for you to leave then the the second part طالب جازمان what left the مكروه because the مكروه is not طالب جازمان so that's how a definition should be والحرامو the حرام brothers is which is the محضور is ضد الحلال is the opposite of حلال the واد محضور حرام are the same so حرام is the opposite of what حلال so for example you say هذا حلال وهذا حرام for example you say this is حلال this is حرام the opposite of each other as Allah said in the ayah ولا تقول لما تصف ألسينتكم الكذبة هذا حلال وهذا حرام لتفتروا على الله الكذب you see ولا تقولوا دناسي لما remember we took that واد محضور we took the music of the واد محضور ten from them was what مزدرية وما is a مزدرية so what do you say you say ولا تقولوا دناسي لما تصفوا so you say ولا تقولوا لواصف ألسينتكم otherwise مزدرية so you say لواصف ألسينتكم the describing of your tongue الكذب الله هذا حلال you say this is حلال وهذا حرامو and this is حرام لتفتروا على الله الكذب say about Allah that which is lies so حرام and حلال opposite to each other in that same verse وقائي one hundred and sixteen صورة النحل also the أصوليين sometimes they say حرام is the opposite to واجب they say الحرامو ضدوا الواجب حرام is the opposite to واجب that also isn't a wrong definition that's also not wrong because why فإنما هو باعتمال تقسيم أحكام تكليفي فيعرفوا الحرامو بضد التعريف واجب كما تقدم the same way look if you look at it they are referring to when it's in أحكام تكليفي the way you will define the رسم the result of the واجب and the way you define the result of the حرام is the same how do you define the واجب you define the واجب by saying ما يتابع على فعليه إمتثالم it is that which you will be rewarded doing if you're following it by saying that Allah is command isn't that right also ويستحق ويستحق تاريك العقاب and the one who leaves it deserves to be punished the opposite to that is what حرام حرام is what ما يثاب على تركيب تثالب by you be rewarded if you leave it by following the شريعة ويستحق تفاعله العقاب and the one who leaves it sorry the one that does it deserves to be punished so the opposite to each other that's what the أصولين actually mean by it when they say that the حرام is the opposite to واجب and the rolling of حرام is الشيخ عبد الله يبنو صالح الفوزان said في الشرح he said وحكم المحربي the hukum the rolling of the محضور of the حرام is ما ذكره المؤلين because his definition is the hukum remember the rolling that comes out of it is أنه يثابع على تركيب that the person will be punished by what brothers you know you sorry he will be rewarded sorry sorry he will be rewarded for what على تركيب leaving it but when لكن بقص ديلم تتال with the condition he does it with what submission by saying that الله legislated it that I am not allowed to do this action and I'm going to leave it he gets rewarded for it to them وذلك and that is بأي كفة for him to leave off عن المحرم انتثال that he leaves off the haram by following the kitab and the sunnah in the legislation قاس دا مدالكة واجه الله and he also is doing it for the sake of who for the sake of الله تباركه تهاله فلو عبدالله الفوزان say فلو تركه لنحوي خوفي من مخلوق or حياة or رياة or عجزين سلمة من الإفن he says عبدالله الفوزان عبدالله الفوزان says if he leaves it because he is scared of a creation or he is shy or he is showing off or he is unable to do it he tried his best but he is unable to do it سلمة من الإفن he is safe from sin he is safe from what? sin so no sin is going to be written for him لأنه why لأنه لم يرتكي بحراما because he has not done a haram ولكن لا أجل الله but he doesn't have a reward no sin on him but he also doesn't have a reward لأنه لم يقصد وجه الله بتركي للحرام because he did not intend the face of Allah by leaving this haram that's the speech of the sheikh فيه النظر there's a note I'll ask for the case رمامه وتوقل about أو أشرح إن أكتاب عمدة الحكام للمام الحافظ عبدالغني عبدالواحد المقدسي دشرح إن كتاب حديث عمر عمر من خاطاب إنما لاعماله بالنيد we said that the turuk the turuk leaving something off of her four times we said that if the person leaves it because first of all something comes to his mind are you with me a whisper comes to his head a little whisper a whisper and that whisper it comes and he leaves it comes and he leaves and he just goes that individual he will get no sin on him are you all with me as long as he doesn't speak it or as long as he does not implement it evidence for that when he's a haritha the message so I said when he said إن الله تجاوز عن أمتي ما حدثت بها نفسها ما لم تعمل أو تتكلم Allah has forgiven my nation for that which Allah has forgiven my nation عن أمتي ما حدثت بها نفسها that which your nefs talks to you about your nefs comes to you and says to you do this but he said that it's that moment of whisper Allah says I have forgiven my creation as long as he does not implement it or what he doesn't speak it the second one is a pair so that person nothing on it the second is عزيمة he has the decision to do it he wants to do it he's up to do it he wishes to do it he tried all needs to do it he went out of his way to do it but you know what he wasn't able to do it so he didn't do it he just leaves it then he wants to go and do that it's a strike bus strikes so there's no bus out there how am I going to get there you know what forget it some other time so at that point did he leave it off نعم was there عزيمة لكن was that that the conviction that he wanted to do it he gets a sin for it he has get he gets a sin for it and that is the evidence for this the حديث is the process he said إذا التقى المسلم بسي فيهما فلقاتي والمقتول في النار the third one is which is the two the حديث بكره أبو بكر نفع من حارة فقه في وده مسجه صلى الله عليه وسلم صلى الله عليه وسلم إذا التقى المسلمين مسلمين بسي فيهما if two groups of Muslims me one of them فلقاتي والمقتول في النار the one that's killing and the one that's killed are both in the house fire why they both in the house fire نصح عبد يسر يا رسولة هذا القاتل that's the killer we know the killer he's getting in the house fire we make sense المقتول why the one that's being killed why him يسل لأنه كان حليس على قتل صاحب he also wanted to kill him he was out to strike him he had a conviction he wanted to but the reason he never got it through is because he wasn't as talented as the killer the fourth one is you all with me the fourth one sorry the third one is somebody who the thing came to his mind it whispered to him it bought thoughts to his mind but he remembered the power of الله he remembered the strength and the ability of الله he remembered that which الله could do سبحانه و تعالى and so what did he do he left it for الله six سبحانه و تعالى that person gets rewarded for it gets a reward for it let alone so that person gets a reward for it the fourth one is من لم يقع على البالي somebody لم تقع على لم تقع على بالي somebody who the issues never even come to his mind he's never thought of this wrong has he left it he's never it's never yeah he left it but it never came to his mind to commit that زنا it did not even come to his mind that person will say سليما من الإسمي he is safe from sins و لا أجل له and he has no أجر because he didn't leave for the sake of الله are you with me so if the شغ رحم الله his speech if he broke it up down like that it would have been much better put into those categories and we will stop there إن شاء الله سبحانك الله وبحمدك أشهد والله إله إلا الله أستغفر و قاتول


The title of our sermon this morning is A Rejection of Revelation, our text, Romans chapter 1, verses 20 and 21, Rejection of Revelation. In Romans chapter 1 verses 18 through 25, we have now begun to unpack a section of text wherein Paul now intends to explain the devastating and universal dilemma that is addressed by the gospel of Jesus Christ. The gospel has been revealed, the righteousness of God revealed in the gospel. That righteousness of God, a gift of God by faith in Jesus Christ, and Paul is now going to address the problem that that gospel addresses. He's going to take now his place in the courtroom of heaven, so to speak, in the place of God's prosecuting attorney. And Paul now stands before the bar of God's justice, as it were, and he begins to lay out what is an airtight, undeniable case against the accused. The evidence against the accused is absolutely overwhelming. It is unassailable, it is unquestionable, it is undeniable. There are boxes of evidence stacked up in the courtroom, all over the courtroom. Boxes of evidence that have been entered into evidence, and Paul can walk over to any box, flip the lid, and build a case from that box that would lead to an undeniable verdict of guilty, and in response to an undeniable verdict of guilty, a sentence of everlasting death. And although there are several places, several boxes from which Paul could begin his prosecution, Paul chooses to begin at the very root of the problem. Paul lays his prosecuting acts, as it were, to the root of the tree, and Paul strikes first at the very foundation of man's rebellion against God, the foundation upon which the rotten edifice of man's sin is erected, and that is, within the heart of man, at man's universal rejection of revelation, at the root of man's ungodliness, at the root of man's pattern of unrighteousness, first is man's rejection of God's gracious revelation of himself, and so Paul begins there, at the foundation, so to speak. Paul begins to lay the groundwork for his case in verse 18, all men are guilty before God, all men deserve his wrath because, verse 18, all men are guilty of laboring, striving to suppress the truth of God in their unrighteousness, because, verse 19, what is known of God is manifest in them, for God himself has shown it to them. We have the truth, we know the truth, all men know the truth, they've been given the truth, they have an abundant source of sufficient revelation, and what do we do with it, right? Rather than respond to that truth by glorifying God, by expressing their gratitude for God, rather than responding to that truth in worship, men suppress that truth in their unrighteousness, they respond with a pattern in their life of ungodliness and unrighteousness, and men continue in the course of this world, rejecting the revelation of God, the revelation that God has graciously made of himself to men for their redemption, for their salvation, for their good. Apart from a sovereign work of salvation, we don't even want to retain God in our knowledge, that's what the scriptures say, right? Apart from a sovereign work of redemption, we want God out of our heads, we want God out of our lives, we want God out of our mind, out of our heart, and so we suppress what God has graciously shown us, we suppress it in our unrighteousness, and that rejection of revelation renders us guilty without excuse before the bar of God's judgment. Paul's going to begin to prosecute a case here. He's laying out the evidence, he's working his case, and that case working to the point where in Romans chapter three, Paul is going to level a devastating verdict. Chapter three, verse 10, there is none righteous, no, not one. There is none who understands. There is none who seeks after God. They have all turned aside. They have together become unprofitable. They were worthless, right? There is none who does good, no, not one. Their throat is an open tomb. Their tongues have practiced deceit. The poison of serpents is under their lips.  Their feet are swift as shed blood. Destruction and misery are in their ways. The way of peace they have not known. There is no fear of God before their eyes. We know that whatever the law says to those who are under the law, every mouth may be stopped, and all the world may become guilty before God. Paul is going to build a case that will inevitably, inexorably lead to that verdict. And for everyone who does not turn from their sin to put their faith and trust in Jesus Christ, that verdict leads to a sentence of death, leads to a sentence of hell and torment. There is none righteous, no, not one. Paul is going to reach that verdict in chapter 3, building upon this case that he begins here in Romans chapter 1, verse 18, 19, 20. Now, Paul begins the prosecution of his case in verse 20 this morning with the sufficiency of revelation. The sufficiency of revelation. An exhibit A in Paul's case is the gracious and sufficient revelation of God given through creation. Given through creation. What is, what revelation is it that God has shown to all men that is sufficient enough to render them without excuse, without defense in the day of God's judgment and deserving of his eternal wrath? That's the question we're answering this morning from the revelation of God. What revelation is it that God has given that is sufficient enough to render men without excuse, without defense? It is the revelation of God of himself in creation, in creation. Verse 20. For since the creation of the world, his invisible attributes are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse, so that their mouths are stopped. They have no defense. They have nothing to do but delay their hand over their mouth and proclaim themselves guilty in the sight of God. They are without excuse. They are indefensible. Paul makes the assertion in verse 20 that God has clearly revealed himself in creation. Not only has God revealed himself clearly in creation, he's revealed himself in creation to such an obvious and to such a sufficient degree that men who reject God, rejecting that revelation, are guilty of suppressing that truth in their unrighteousness. In other words, what Paul is essentially saying is that by the time you get to this point, there has been so much sufficient revelation given to us through creation that the only reasonable explanation that we have for why men do not turn at that revelation of God, give it in creation, and worship and glorify him is because they are actively working, laboring, striving to suppress that truth of God in their own unrighteousness. That's the only reasonable, rational explanation that we have for what's going on. Why do not all men take a look at this world? Take a look at what God has done. Why do they not look at creation and on the basis of creation alone, fall on their faces and worship and praise his eternal power in Godhead? It's because they are laboring in their sinfulness, laboring in an ungodly and unrighteous lifestyle to suppress that truth in their unrighteousness, thereby rejecting the God of that revelation. Paul makes the assertion that creation, the revelation given to us in creation, is sufficient to render men guilty. In this, in building his case this way, Paul vindicates the justice of God, showing the sufficiency of God's revelation, and in doing so, he substantiates the charge that men suppress the truth of God in their unrighteousness. In this, Paul is a genius attorney. He is an excellent attorney. He's going to build an excellent case, an incontrovertible case. Now notice with me, Paul asserts the sufficiency of God's revelation of himself in creation in four fundamental ways, in four ways. How is it that this revelation of God is sufficient enough for all people universally to know it such that they are in the end without excuse? First, there's been a sufficient time for God's revelation in creation. Notice verse 20, since the creation of the world, his invisible attributes are clearly seen. Literally since the cosmos, since the creation of the cosmos, the created order, since the creation of the known universe, since everything that we know and see has been brought forth by God, literally ex nihilo, out of nothing by the word of God, by the breath of God. Since the very beginning, God through that creation has provided a continuous, clear, and sufficient revelation of himself. It's not that it's mysterious or hidden. It's not that the revelation is insufficient. Through all that God has made, God has provided an abundantly clear and abundantly sufficient revelation of himself. The charge of Paul here is that all mankind are under a condemnation of wrath, and so in evidence, in support of that charge that all men are without excuse, all men are under the wrath of God, Paul makes clear at the outset that this revelation of God must have been readily evident to all men of all times and at all places. You see the connection between the two, okay? Paul's laying out a case that all men are guilty. That revelation on which the case is based then must have been readily evident to all men of all places at all times, and so Paul begins his argument, verse 20, this revelation has been given since the creation of the world, from Adam to you and I, okay? It is in that general revelation, in the sense of that general revelation that Paul now renders equally every person from every time period without excuse. In Romans chapter three, verse nine, Paul has charged all people, both Jews and Greeks, that they are all under the condemnation of sin. So first, there's been a sufficient time for God's revelation in creation. Secondly, there is sufficient clarity to God's revelation in creation. There's a sufficient clarity to what God has revealed to render all men without excuse, okay? Verse 20, for since the creation of the world, his invisible attributes are clearly seen. You can track with me, right? As we're working through the text, this is laid out for us in the text itself. In other words, the knowledge of God attained from the revelation that God gives of himself in creation is not obscure. The knowledge of God attained from the revelation that God gives of himself in creation is not vague. We often think to ourselves, right, if you look at your hand, wow, what an amazing thing that is that God has created. We contemplate the eye and the mysteries of the eye and the complexities of the eye or we look at, now we have microscopes, we can look at the cell and the complexities of a living cell. We can look at the DNA strain and what a marvelous, magnificent piece of mastery that is. It's been created by God. We can look at those things and think to ourselves, my God is wondrous. God is amazing. But that revelation is not meant in and of itself for us to wonder at. It's to provoke in us a response to the God who gave it. That revelation is not obscure. That revelation is not vague. It's not hidden. It's not mysterious. It's not even subjective. It's not reserved only for those who will search long and hard to find it. You don't have to uncover every rock to mysteriously find it. It's not restricted currency of those who will with some kind of special knowledge. You don't need a team of code breakers to understand the revelation that God has given them, given of himself in creation. You don't need a secret decoder ring. God isn't merely leaving breadcrumbs to lead you to the truth.  Reminded of the example of Scientology, for example, when I first started looking at Scientology and what an absurd piece of false religion that is and the claims of Scientology that you have to give more and more money to go up further each consecutive level and they don't tell you what's in the next level. You've got to attain to that level before you apprehend the mysteries that are there at that level. So you have to keep giving more, keep giving more, keep giving more before you finally reach a higher and a higher level of revelation. God hands it to you, but he hands it to you with responsibility. We have a responsibility to know it, responsibility to search it and we know it. We know what we're to know of God from creation and God has given us abundant revelation of himself in creation. It's interesting to me how Scientology in that respect relates to health, wealth, prosperity, gospel that more and more and more faith exhibited by sowing your seeds of faith leads to more and more favor right? Absurd. Paul says in verse 19, that which and remember when we discuss verse 19, it's that which is the known of God, right? That which is the known of God is a manifest. It has made clear in them for God has manifest same root word, made it clear to them. God has made it clear in them and God has made it clear to them and it is clearly known because God has clearly shown it to them. His invisible attributes are clearly seen. The revelation which God has graciously given of himself in creation has the inherent quality of being clear or plain. Again, it is inarguable. It's not mysterious. It's not hidden. It's not even subjective. It is clear and plain. The word clearly seen in verse 20 translates the Greek word, katharao. Katharao doesn't mean merely viewable. Doesn't mean merely seeable. It means clearly discerned or clearly perceived. There's a mental capacity behind the site, so to speak, not just clearly visible, but clearly perceived plainly recognized, plainly acknowledged. The nature of the revelation that God has given of himself in creation is such that all people clearly discern, clearly perceive what it is that God is revealing of himself. It's not that you look at something. It's like I wonder who created that.  No, it's not merely an intelligent designer. It is God Almighty. God Almighty created everything that we see in this cosmos. The nature of that revelation that God has given of himself in creation is such that all people clearly discern, clearly perceive what it is that God is revealing of himself. It makes any rejection of that sufficient and abundant and clear and merciful and gracious revelation. It makes any rejection of that indefensible, inexcusable. His invisible attributes are clearly seen. Number three, this revelation of God in creation includes sufficient content, sufficient content. What is it that God has clearly revealed? Verse 20, for since the creation of the world, His invisible attributes, you notice attributes there in italics, if you're reading the New King James, that were supplied by the translators. It's His invisible things, literally the invisible things of His. The invisible things of His are clearly seen being understood by the means of, or through the means of the things that are made, even His eternal power and Godhead. That word Godhead, better translated Godhood or deity referring to His divinity. We'll talk about that in a moment. Invisible attributes or invisible qualities essential to God, get this, are clearly seen. I love that little paradox that play on words here of Paul. He is the invisible God. We know that clearly from Scripture, right? To the King, eternal, immortal, invisible to God who alone is wise, be honor and glory forever and ever. Amen. Means that God is not directly accessible through my sense of sight. God is not directly accessible through human senses. He mediates His accessibility. We'll talk about that as well. The Lord told the woman at the well in John chapter 4 that God is spirit. He told Moses, take heed to yourself, Moses, for you saw no form when the Lord spoke to you. And God told him, you cannot see my face for no man shall see me and live. First Timothy chapter 6 verse 16. He dwells in unapproachable light whom no man has seen or can see. We can't access the divine through the sense of sight. So then, we see God in Scripture mediating then the revelation of Himself through various means. He speaks to Moses out of the burning bush, doesn't He? He mediates His presence with Moses through the burning bush. He manifests Himself to Israel in the Shekinah cloud filling the tabernacle. Sometimes that cloud filling the temple such that they could not enter it, right? Most evidently, we see God in the manifestation of His own Son, the Lord Jesus Christ. Jesus Christ is described as the brightness, the radiance of His glory, right? The outshining of the glory of God, the express image of His person. Colossians chapter 1 verse 15, the image of the invisible God. And here in Romans chapter 1 verse 20, the invisible things of God aren't merely seen, but they are clearly seen, meaning clearly perceived, clearly understood. Now often, theologically, to see God, when we use that kind of language, even when Scripture uses language like that, to see God is to comprehend or to understand something of the nature of God through His revelation. To see God is to understand something about which that which He has revealed of Himself through revelation. In chapter 1 verse 20, the revelation of God is clearly seen or clearly understood specifically through the medium of the things that are made, in other words, through creation. This revelation given through creation. So God stoopes. God condescends. God doesn't have to reveal Himself to us. God didn't have to reveal Himself to us through creation. God determines to do that, and He determines to do that according to the good pleasure of His own will with a purpose or with an intention in mind, and for our good so that we may know or understand or perceive something about Him. Now God doesn't have to reveal Himself to us. God stoopes. God condescends to accommodate our weakness, and He reveals Himself through the medium of creation. Through the medium of creation, we see, we perceive, we understand something of our transcendent God. Creation was made in large part so that we might know Him. If you think of that way from John Calvin, talked about the creation as a theater filled with numberless wonders. What was the theater of creation revealing? The main actor on the stage, God Almighty, right? Revealing the majesty of God, the power of God, the wonder of who God is and what God has done. It's a theater of numberless wonders. That creation of God given to us in the way that it's been given so that we might know more and more and more of Him. You think about the way that God has laid out the universe, right? What does the expanse of this universe tell us about God? What does the size, the unimaginable, unfathomable size of the heavenly spheres tell us about our God who created those things? That wondrous ball of gas that we can't even contemplate? What does that tell us? What does that communicate about God who created that from that great expanse of space down to the most miniscule particles that we can barely see with the most powerful telescope? There's what appears to be an infinite stretch in both directions that all serves to communicate to us, the more and more that we learn of these things, all serves to communicate to us more and more and more about the God who created these things. It would render us indefensible if we take a look at the magnificence of that work and then turn in rejection of God and worship idols instead of the one who made those things, right? We are without excuse in turning and rejecting the revelation of God that he has made of himself in creation. In particular, in particular, the text says that we perceive something of his essence through creation, namely his eternal power. And we also perceive something of his person through creation, namely his Godhood or his deity. Now Peter uses those same two words, power and deity or divine power. God uses those same two words together. And second Peter chapter one verse three referring to his divine power. If you remember that text, his divine power, same two words, his divine power has given to us all things that pertain to life and godliness. His divine power is what is being revealed here in Romans one by the things that are made. Creation reveals the divinity and the power of God. And that's not all that creation reveals, right? This is a summary list, if you will, a representative list, and it's a good summary, a good representation. That's not all that creation reveals. We can imagine many things that creation reveals, can't we? Creation reveals the wisdom of God. Creation in many places in the Old Testament is seen to reveal the faithfulness of God, the sovereign care of God. Certainly creation reveals the eternal power of God and the person of God, his deity. We perceive those realities through their effects as evidenced in creation. God's power, God's eternal power, his Godhead, that revelation is mediated to us through the effects that we see in creation. Creation reveals that there is a God and creation reveals that he is almighty. Now God revealed himself to Job in this way for one example. Turn back with me to Job and look at Job chapter 42. Job 42, God reveals himself or expresses this revelation of himself throughout Scripture. And we see that given to us by example in Job chapter 42. Job comes to perceive or understand that which is clearly revealed by God here. That revelation on the part of God to Job really begins in chapter 38 where God with just crushing power reveals all that God has done. Some of what God has done in creation to Job and it leaves Job absolutely speechless, right? God basically tells Job, gird yourself up, prepare yourself.  Chapter 38, for example, verse two, who is this who darkens counsel?  Where were you, Job when I laid the foundations of the earth? Tell me if you have understanding. Who determined its measurements? Surely you know. In other words, God is revealing himself as the one who's done all these wondrous things, right? That fills these chapters 38, 39, 40, 41. This fills the understanding of Job as he comes more clearly to see the awesomeness of our God and the works of our God to the point where in Job, chapter 42, verse one, Job replies, Job answered the Lord and said, I know that you can do everything and that no purpose of yours can be withheld from you. You asked back in chapter 38, who is this who hides counsel without knowledge? Therefore, I have uttered what I did not understand. Things too wonderful for me, which I did not know.  I have heard of you, verse five, by the hearing of the ear, but now my eye sees you. What Job is referring to there is his perception now of who God is and Job's perception of who God is has been informed, hasn't it, through revelation. That revelation that God has given of himself has informed Job's understanding to the point where Job says now my eye sees you. I perceive you, Job says, I perceive something about you. I've discerned something of your greatness. I've understood something of your eternal power and your divine person. What God is in himself, though not readily or directly discernible through our sense of sight is however revealed through the things that are made, so that when our senses, when our sight, touch, hearing, taste, smell are focused upon the things that are made, when our thoughts, our imaginations, when our minds are focused upon the things that are made. And when we consider with the mind the content or the substance of what is being communicated to us through that means, what would otherwise be invisible to our senses is clearly received and clearly perceived through our understanding. Do you see? One said that the invisible attributes of God are clearly perceived by the human mind in the exercise of reason stimulated into activity by the notices of the senses. John Murray, what is sensuously imperceptible is nevertheless clearly apprehended in mental conception. That's what's going on here. Robert Martin, though we cannot see him with the eyes, we come to have a view of him through our understanding by virtue of the evidence presented to our senses in the things that are made. We come to see him, so to speak, with the seeing of eyes that are informed as our mind contemplates his greatness, contemplates his divine purpose, person through the revelation that he is made of himself in creation. Think about the reality of that for a moment. From those greatest objects in our universe, in the great expanse of space, I think it took that Mars rover eight months to get to the nearest planet in our own solar system. From that expanse of space to the smallest particles, the functions that go on in ourselves for the argument against evolution of reducible complexity, which there is no defense for on the part of evolutionists. But the wonder of the human cell and the little machines at work in order for that cell to operate into function. DNA. Think of anything. Think of anything in creation that fills you with wonder. And what does it tell you? At the very least, it tells you that there is a God and that he is almighty. Do you see? Every effect has a cause. There is a great uncaused cause. That's not all that's communicated, but it certainly is a good summary, isn't it? Creation also reveals something of God's wisdom, God's faithfulness, his care. So prevalent, so pervasive, so clear is this revelation of God in creation that all who rejects such revelation of God are without excuse. There simply is no defense for their rejection. The fool is the one who is said in his heart that there is no God. The only one who rejects that reality is the one who has suppressed that truth in abject unrighteousness. That's the only explanation for it. How does Job respond to that revelation? How does Job respond? Verse 6, Therefore I abhor myself and repent in dust and ashes. A revelation of our God. We see that similar reaction, don't we? To the majesty of God, the wonder of God, the person of God, the excellence of God, the divinity of God, the power of God. We see that reaction that way throughout Scripture. I'm reminded of Peter in Luke chapter five. They fished all night. They've caught nothing. Jesus is standing on the shore. He shouts out to Peter, Peter, throw the net on the other side of the boat. Peter is very experienced fisherman. He knows there are no more fish on that side of the boat than there are on this side of the boat. They haven't caught anything all night. Nevertheless, at your word, Lord, I'll throw the net. So he lugs the net, throws it off the boat on the other side. And there is this huge catch of fish. What's Peter's reaction? Peter perceives something, doesn't he? Of the majesty and of the power and of the divine person of the Lord Jesus Christ. He may not be able to put his mind around it, wrap his understanding around it, but he perceives something that he can't quite explain and what does he do? He falls on his face at the knees of the Lord Jesus Christ and says, depart from me, Lord, I am a sinful man. Right? What does Job do? I repent, Lord, I abhor myself. I repent in dust and ashes. That is sinful, wretched man coming into contact, as it were, through a mediated revelation with the divine God of creation. And that is us with an appropriate response of humility and of worship in his presence. This is incidentally where Paul begins his preaching of the gospel to pagans. Where does Paul begin when he preaches the gospel to lost people? Let's look at that. Turn with me to Acts chapter 14. Acts chapter 14. This is where Paul begins in his preaching of the gospel to pagans, those who have no Jewish heritage, Jewish background, they've not been given the scriptures. What do pagans have that render them without excuse even though they've not been given the very oracles of God? Even though they don't have the Hebrew scriptures, what do pagans have? They have the revelation of God in creation such that they are without excuse. And so where does Paul begin his preaching? He begins his preaching with the revelation of God in creation. Here they're in Lystra and Paul heals a man who was born lame from his birth. He couldn't walk. And they turn then to worship Paul. And Paul corrects them. Look at verse eight. In Lystra, a certain man without strength in his feet was sitting a cripple from his mother's womb who had never walked. This man heard Paul speaking. Paul observing him intently and seeing there that he had faith to be healed said with a loud voice, stand up straight on your feet. And he leaped and walked. Now that is a true New Testament healing. The soreness in my knee is I think gone. No. Now when the people saw what Paul had done in the name of the Lord Jesus Christ, they raised their voices saying in like Lyconian language, the gods have come down to us in the likeness of men. And Barnabas, they called Zeus and Paul Hermes because he was the chief speaker. In the priest of Zeus whose temple was in front of their city brought oxen and garlands to the gates, intending to sacrifice with the multitudes. But when the apostles Barnabas and Paul heard this, they tore their clothes, ran in among the multitude crying out and saying, men, why are you doing these things? We are also men with the same nature as you. That's an interesting statement. They believed that because Paul had done this wonderful thing that he was a God. What does Paul say? We have a nature just like you. In other words, our God is something entirely different from what you and I together are. You have no business worshiping me, worship him who is entirely transcendent, his divine person and his eternal Godhead, right? We're men with the same nature as you and preach to you that you should turn from these useless things to the living God. Where did he begin? Who made the heavens, the earth, the sea, and all the things that are in them?  He's the one who created all this stuff, right? Everything you see, God has created it. He has created all the things that are in them. Who, verse 16, in bygone generations allowed all nations to walk in their own ways. Nevertheless, he did not leave himself without witness. What is the witness that God left in this world of himself to pagans? It is the witness of himself in creation. Do you see? We're to know him through the things that are made. He mediates a revelation of himself through the things that are made such that men, all men, pagan, Gentile, Jewelike are without excuse. That's the case that Paul is making. And he gave us rain from heaven, fruitful seasons filling our hearts with food and gladness. Where do those things come from? I wonder who gave me all this food and gladness. You should turn in gratitude to God, who is the one who gave them to you and worship him. And with these sayings, they could scarcely restrain the multitudes from sacrificing to them. What do men do in the face of that revelation of God? They suppress it in their unrighteousness and they turn and worship the creature rather than the creator who is blessed forever. Amen. They do that right here in Acts chapter 14. We must respond with Job. I abhor myself. I praise you God for Jesus Christ who saved my wretched soul. I repent in dust and ashes and worship and praise you who are worthy of all worship and praise. All this points us to number four. Number four, directly associated back in Romans one, directly associated with this revelation, there has been then a sufficient comprehension. A sufficient comprehension. Verse 20, for since the creation of the world, his invisible attributes, not only are they clearly seen, right, they're being understood by or through the means of the things that are made, even his eternal power and Godhead. It's not just that they saw those things. Those things were displayed before their eyes. No, no, no, no. They get it. They see it. They perceive it. They understand it. The very reason that they so brazenly reject it is because they get it. They see it. They perceive it. They understand it. Do you see? The reason that all men must labor then to suppress that truth of God in their unrighteousness is because they clearly understand what it is. Do men reject God in their ignorance? No.  They do not reject God in ignorance, right? People reject God with full knowledge of their rejection.  They don't want them in him in their minds. They don't like to retain God in their knowledge.  They are without excuse. This revelation is a deliberate act of a gracious and merciful God, and they reject it out of hand, having understood it. Our prosecuting attorney has laid out a strong case indeed, hasn't he? And that is one verse. One verse. We're going to go all the way through chapter three. Paul lays out an inarguable case. He's just getting started. Paul asserts the sufficiency of God's revelation in creation in four ways. This revelation of God has been continuously given over sufficient time. This revelation of God is sufficiently clear. It is given with sufficient content and received with sufficient comprehension, such that Paul's case then is already, from verse 20, a sufficient basis for judgment. For since the creation of the world, verse 20, his invisible attributes are clearly seen being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse. So is Paul then speaking of God's revelation of himself in creation, speaking in terms of a knowledge of God that is merely potential? You know, the truth of God is there to be seen if only people would turn and look. If only you would look hard enough or if only you would look in the right places, you can know the truth of God if you care to look. Is that what this is communicating? No. No. All people know the truth. This revelation that's being communicated through creation, all people know it. All people understand it. All people get it. Every person, they see it. And what are they doing with it? What are they doing with it? They're suppressing it. They're laboring to suppress it. When you go to witness to them, where does the hostility come from? They're laboring to suppress something that you're laboring to reveal. Why would they be hostile? I don't want that revealed. I don't want that back up in my mind anymore. I've been trying to work him out of my mind. You keep bringing him up. You know, sometimes Christians, this passage in particular, act as though they're a little embarrassed by this charge. Sometimes don't quite know how to explain it. You mean to tell me that the aboriginal in the back country of Australia who's never heard the gospel, never even heard the name Jesus Christ, you mean that one is going to hell? That's exactly the case that Paul's making. That's exactly the case that Paul's making. How can he be guilty? How can he be responsible for his sin? He knows. He knows. There's been a sufficient revelation. You can't blame the lack of revelation. There's sufficient revelation given. He clearly understood. What is he doing? He's suppressing the truth of God in a pattern of unrighteousness, in a pattern of ungodliness. He's laboring to do so. He knows. That's an emotional argument. Simply isn't true, right? That God couldn't possibly judge him for not turning to Jesus Christ. This lost world, you hear this morning, if you've never turned from sin to trust Christ alone, you cannot possibly claim that there's been insufficient revelation for you to do so. You know, if God would write it with a pen across the sky, the heavens declare the glory of God, the firmament shows his handiwork. God has declared it. You know.  Why do you refuse? Because you're in a pattern in your life of ungodliness and unrighteousness, and you would rather continue to labor to suppress that truth of God in your own unrighteousness rather than turn to him to be saved. You know the implications of that. You stop living life for yourself, right? The truth is manifest in them. God has shown it to them. His person and power are clearly seen. They understand it. They are without excuse. We often just simply underestimate the depth of our depravity in suppressing that truth and not understanding, not acknowledging that truth. All people are charged with knowing God, at least to the degree that God has revealed himself in creation. And yet what do all people do? Live lives marked by ungodliness and unrighteousness suppressing that truth. This rejection of revelation implicates man then in a brazen moral failure. We're not talking about simply acknowledging the existence of God. We're not talking about simply connecting creation to an intelligent designer, whoever that may be. This implicates man in a brazen moral failure. It's not neutral. Revelation of God necessitates a response on the part of man. Revelation of God. It's interesting that when Paul begins to preach to the pagans on Mars Hill in Acts chapter 17, Paul begins in the same place that he did in Acts 14. He begins with creation. And then he says to those pagans on Mars Hill in Acts chapter 17, these times of ignorance, God is overlooked but now commands all men everywhere to repent. This revelation requires a response on the part of man. This revelation of God doesn't merely anticipate acknowledgement. God's revelation calls forth a responsibility. A responsibility that all people outside of Jesus Christ reject with impunity. So Paul's first point is established. There is sufficient revelation. Paul's second point then is that man responds with a shameless rejection. All this is adding to man's verdict, sentence of guilty, verdict of death. Man responds with a shameless rejection. They are without excuse, like in verse 21. They're without excuse because although they knew God, they did not glorify him as God nor were they thankful but became futile in their thoughts and their foolish hearts were darkened. So having received this clear and sufficient revelation from God in creation, Paul says all people know God. Verse 21, although they knew God, meaning they have an actual knowledge of God, well all people know about God. That's not what Paul is saying. It's not that all people know about God. All people know God and although they knew God, meaning they have an actual knowledge of God, not some vague reference to who God is, they know him, not in the saving way, mind you, right? That knowledge comes only through the gospel of Jesus Christ. Paul says though they know him and what do they do with that knowledge? What is the response that they give? What is the response that is expected? The text implies in the language that's there in the verse that there is an obligation on the part of the one who knows God through that revelation to glorify him as God and to pour out their heart in thanksgiving to God. Look at verse 25. In addition to glorifying him as God and pouring ourselves out in thanksgiving to God, verse 25, we're to hold to the truth of God. We're not to push that out of our understanding, to push that out of our knowledge, right? We're to hold to the truth of God and we're to worship and serve the Creator who is blessed forever. By virtue of the revelation, you and I are placed under obligation, right? We're placed under obligation. What does man do, right? That's what is expected of man. We're to glorify him as God. We're to be thankful. We're to hold to the truth. We're to worship and to serve the Creator. That's what we do in response to this revelation of God of himself in creation. That's how we're to respond, but how does man respond? Although they know him, they do not glorify him nor are they thankful, right? Verse 25. They exchange the truth they know of God for a lie. They swap it out for a lie and they worship and serve something else. They worship and serve idols of their own making. The worship and service do only the God who made them and has made everything that they see. The God who has abundantly revealed himself in creation is instead given to idols. They turn and they serve the creature rather than the Creator. So what does that say? Well, they were in possession of sufficient knowledge of God. In such possession of a sufficient knowledge of God that that knowledge should have compelled them, constrained them to offer the worship and render the service to God that is commensurate with what is revealed about him and yet what do they do? They rather turn and worship idols instead. Not knowing what may be knowable is one thing. That's not what's going on here. To be guilty of suppressing truth which is given to you by God is quite another. And to be guilty of this kind of brazen rejection of God's revelation is yet another. Another level altogether. They saw it, they understood it, they knew what it meant, they knew what the implications were, they knew what they were supposed to do, and they said, no thanks. I'm not going to give it. Make the connection, right? They saw it, they perceived it, they understood it, they knew, they know what they are to do in response to that revelation and they say, no way, not me. I'll not have that one to rule over me. I am the master of my fate. I am the captain of my soul. Do you see? That's inexcusable, indefensible. That kind of brazen rebellion will be brought up in their face on the day of judgment. They are without excuse. I'm not going to give it is what man says to God in response to his gracious revelation of himself. There are none righteous, no not one. They have all together turned aside. They have become worthless. All the world, their mouth stopped. All the world is guilty before God. All of this is absolutely inexcusable in light of the clarity of the revelation, in light of the sufficiency of the revelation that we've been given of God. Merely in creation. We haven't even gotten to the Bible. Merely in creation. Given this revelation, men are compelled to move beyond mere acknowledgement of God's existence, which is evident, and ask, what does God require of me? What does God require? Can you see, thinking about it in that way, how that brazen rejection represents a moral failure on the part of man? It's not merely a refusal to acknowledge God. It is a moral failure. It is the fruit of ungodliness and unrighteousness, and it leads to ungodliness and unrighteousness. It is evidence, that brazen rebellion evidenced in ungodliness and unrighteousness. Why does the world look like it does today? Ungodliness and unrighteousness. Men suppressing the truth of God in their unrighteousness. The revelation that holds this world accountable does not merely involve the truth of God's existence, but also a revelation of his holy character, his divine person, his perfect will. All men understand the responsibility and the accountability that this truth implies. It has been manifest in them within their person. We have the work of the law written on our hearts. It has been manifest in them because God has shown it to them. Why do you think it is that they labor so diligently to suppress it? And why do you think they're so hostile often when you bring it up? This also goes without saying, brothers and sisters, that knowledge of God must have an impact on the way that you live your life. God reveals himself to man. The more that we understand, comprehend, apprehend what God has revealed to us, the more that that should have an impact on the way that we think and believe and live to the degree that we reject what God has revealed of himself to us is to the degree that we behave just like these pagans. How we know God, what we know of God, what we know of his divine person, what we know of his divine attributes should dramatically shape, dramatically form, dramatically inform our thoughts, our affections, our desires, our imaginations, our hopes, our dreams, our aspirations, should impact our worship, should impact how we live our lives. Belief leads to life. Knowledge, belief leads to how we live our lives. We see that connection all through Scripture. And brothers and sisters, that's what we're doing here today. We inform our understanding through God's word that God by his spirit might work through that means to transform our lives. It's not just information, it's information for transformation, right? What do men do? They did not glorify him as God. It means they did not offer him the glory that was commensurate with who he is.  They did not offer to him the worship, the service, the devotion that he is worthy of. Nor were they thankful. God has given all to us. Reigns on the just and on the unjust alike. He's giving you the breath in your lungs. In him, you live and move and have your being. And yet, apart from work of redemption, we are ungrateful rebels. Clearly, if you're here today, you've never turned from your sin to trust in Jesus Christ. You should be overwhelmingly grateful for God's patience with you. And we know, as Peter says, that the patience of our God is salvation. Turn from your sin. Trust in Christ.  Turn from your sin and trust yourself to him.  God takes no pleasure in the death of the wicked, but that the wicked should turn from his evil way and live in Jesus Christ. Why will you persist in your sin? Why will you continue to reject God's gracious revelation of himself in your unrighteousness? Stop the madness! You are without excuse. You will find yourself standing before the God of the universe, the one who has made the ineffable spheres, the one who is all-powerful, the one whose power is revealed in the very creation that we observe. You'll stand before that omnipotence to give an account for your life and you'll be found guilty. You'll be found judged. You'll be found sentenced. Why would you persist until that day under that cloud of condemnation? Turn from your sin. What Paul asserts here is true of all people and Paul is building his case to that point. They reject the revelation that God has given of himself and the things which he has made and it is true that all those who reject that revelation do not turn in grateful worship to the one true and living God. They do not glorify him as God. Whether that person is a pagan or that person is grown up in the church, whether that person is responsible for wicked deplorable scandalous sins, or whether that person is of the polite socially acceptable sort, all are guilty of suppressing the truth. In particular that truth of God revealed in creation, all are guilty of suppressing that truth in their unrighteousness. Their life has been lived in sin despite this revelation and what Paul says is that you living that way are simply without excuse. You are indefensible. He's going to draw those universal conclusions in chapter three. It's only against the backdrop of this revelation that the revelation of the righteousness of God in the gospel can be adequately or clearly understood and perceived by sinful man. We understand this black backdrop we more revel in and glory in and love the Lord for that revelation of his righteousness that we see in the gospel. Our only hope is the gospel of our Lord Jesus Christ and the righteousness of the Lord Jesus Christ that is revealed in the gospel, the power of God to salvation. So you and I brothers and sisters let's continue our meditation upon the goodness of God in the gospel. If you're not in in Christ turn from your sin and trust him and we will praise and worship our God in eternity for all those things that he's made. Let's pray together. Father in heaven, Lord we love you, we worship you, we praise you. We do not want to be as the heathen as the pagan who do not know you. We don't want to in any way Lord to any degree reject you, reject the revelation of yourself which you have given to us certainly that revelation that we see in creation but also extending to and including the revelation that we have of you and your word and extending even further to the wondrous and glorious revelation that you've given of yourself in your own son. Our Lord Jesus Christ, the brightness, the radiance of your glory, the expressed image of your person. Lord we worship you and we praise you. Help us Lord by your spirit to see you to perceive you to understand you to apprehend the revelation that you've given to us to comprehend there what you intend for us to comprehend that we might believe appropriately that we might think rightly think and understand those things that we which you have intended for us to think and understand that we might live for you as we should that we might respond in repentance and faith that we might respond to you with the glory that is your due with the worship and the service and the devotion and the gratitude that is your due is our graciously heavenly Father. We thank you Lord for the time that we've had to consider these things, please keep them in the forefront of our hearts and minds as we go and may you for your glory for the sake of our Lord Jesus Christ transform us as you make his bride ready. We love you in Jesus' name. Amen.


Go in. Go in the hole. Now it's fair to say I have pretty much tried every single club that PXG have ever released in the last three or four years. Except for this one. And maybe this is their best kept secret. Now whilst these clubs might not be for everybody, they certainly are potentially the best value irons in this category that are on the market right now. And who would have ever thought you'd have been talking about the best value irons on the market from PXG? Turn, maybe not. Now the first thing we think about as soon as you mention the word forged is expensive. Generally a manufacturer will tell you that the why prices have gone up is due to the manufacturing process and particularly forging process is long and expensive. What if I was to tell you that these PXG O211 ST blades are just £70 an iron? I don't know what PXG are doing right now. So at £70 an iron my guess is that is pretty much the cheapest forged iron out there on the marketplace. And this direct to consumer idea or concept certainly means that we've got some options right now which I never really thought we'd see. I couldn't see that breaking that putt either. Not very good hand. Now the first thing you want to know and I do also is just how playable are these in my hands because I've already said they are butter knife looks wise from the top and they're a bit scary. That bottom line is also again it's extremely narrow and thin. I've got a five and a four iron which I'd be really scared of playing in my own set of irons. When you look at these things they're starting to ask questions of your game. But what I can say they're surprisingly easy is the wrong word but they're very very playable at my level. So I wouldn't necessarily be put off by these by the fact they are an all out blade. But the fact they are blades is the exact reason why PXG don't make a great deal of noise about these things because it is such a small market. So few players now play blades that they can like go under the radar and at £70 a club they certainly shouldn't do but only if you are in the market for that better player iron and a blade. And if you are then there's every reason why these should be in the mix. Sit down. Well actually I had a tad long so that was the pitching wedge so the shortest club we have in the bag is the wedge. What I can tell you is the feel out of these things is really really good and I'm not really going to talk about feel down the long end of the bag in terms of six five and four iron. But certainly for me where you want that sort of feel from the forged iron it is in those eight nine wedge those scoring irons and they're super super soft. The shot you're going to see me hit was the one previous which was a four iron like I said the longest club in the bag.  And again I was surprised just as how well the ball flew out. Obviously I got a decent enough contact on it. I think there is certainly a drop off in distance that's what I'm used to with a four iron and we'll talk about that a bit later on. But just a surprise that I was able to play this thing as well as it did to be quite honest with you. So the question is how do I feel about hitting PXG blades and the answer to that is well really good to be quite honest with you. They feel superb. They're surprisingly easy to use. And as you know I am a big fan of blades and perhaps wish I had a bit more ability and confidence to play them. These are back down to traditional lofts ish 32 degrees of seven iron so much more like what you'd expect from traditional blades. And they've certainly got a bit of help pack in there like I said not the kind of blade of old that we know. But again we've seen that from a number of manufacturers right now where blades just aren't what they used to be in terms of difficulty to play. So I've got no fear in playing them but if from what I have seen out here on the course I'm a good 10 to 15 yards shorter per iron which again that's not the end of the world. I'd be a little bit worried in terms of forgiveness. Am I getting away with stuff as much as I do with my Gen 5 irons in terms of forgiveness across the clubface. So for me I'm not quite there in terms of would I convert over to a blade now I wouldn't. And that's why again this is such a minimal product in terms of the way I think PXG view it. But if you're in that market like I said earlier at 70 pounder club they're unreal in terms of the quality. They look superb and they take every box of a better players forged iron. I just do not know how PXG sell that for 70 pounder club right now. Anyway I'm done. Nothing more I can add to this video. Give me your feedback. Tell me what you thought. Did you even know this iron existed from PXG because it's so much under the radar? And if you do know would you ever consider buying it or are you like me? Just sway towards a little bit more and help and forgiveness nowadays. Right that's me done. Thank you for watching and I'll see you soon.