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“Questions and Answers, Part III”
https://www.youtube.com/watch?v=9iyMjeVoP8s
We are continuing in our current Series, “Questions and Answers.” If you noticed the scrolling banner, you saw that this is the third Installment. As we go through the various Commentaries, I want you all to be aware of, in advance, that you will notice a continual chronological widening and narrowing of the focus of the Fall. The comments will move back and forth from the serpent's statements to Eve's statements to God's statements and back to the serpent, all in an effort to reach a place of clearer and fuller understanding of this critically important Event.
Last week we zeroed in on the temptation of Eve... or, more accurately, the temptation of Eve AND Adam. I include Adam in the temptation because, even though he was not addressed by the serpent, and is not recorded as having said a word in the entire unfolding event, Moses tells us the he was with Eve at the scene of the crime, under the branches of the Tree of the Knowledge of Good and Evil.”
Eve was tempted to eat of the forbidden fruit of the Tree, but I believe Adam was also tempted in that not only his loyalty to God, but also his love for his wife was tempted. His God-given authority to make final decisions in the family was challenged by the serpent by being excluded from the conversation, while he was standing right there with them. The New Testament tells us that the husband should selflessly love his wife; he is the head of the wife, as Christ is the Head of the Church and gave Himself for her (Ephesians 5:23-25). Interestingly, just a few verses before this, the Apostle Paul wrote to all Christians, and not just husbands or wives, “And have no fellowship with the unfruitful works of darkness, but rather reprove them.”
As soon as the serpent contradicted God by saying, “Ye shall not surely die,” (Genesis 3:4), Adam should have stepped in to break things up. There was a time where he did not know what direction the conversation was going to go, but once God and His Word were both contradicted and undermined, that was when this “unfruitful work of darkness” should have been reproved. That was true of Adam in the beginning in the Garden of Eden, and it should be true of each of us here, tonight. If we are in group, and it can be of Christians at Church, or a group at work or at a neighborhood block party, I believe we have the personal responsibility to reprove, or, challenge, ungodly talk or behavior.
Regarding this reproval, Adam Clarke writes, “Bear a testimony against them; convince them that they are wrong; confute them in their vain reasons; reprove them for their vices, which are flagrant, while pretending to superior illumination. All these meanings has the [original] Greek word, which we generally render to convince or reprove.”
Paul also admonished his original readers and all of us about this in two separate epistles: First in 2 Thessalonians 3:6, he wrote, “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.” And then in 1 Timothy 6:3-5, Paul writes: “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.”
Adam neither reproved the serpent, nor did he withdraw from him, and take Eve with him. His inaction amounted to implied approval of the conversation and the direction it was going. He stood there in both silence and apparent lethargic indifference as he watched Eve take steps closer to the tree, and then a branch, and then reach up, pick a fruit, and bring it to her mouth. I would love to know what he was thinking... IF he was thinking while these events, catastrophic to himself, his wife, and all of humanity after them were unfolding. Worse, after taking her own bite, Eve plucked a fruit for Adam, which he accepted, and ate from, himself (Genesis 3:) .
Matthew Henry writes, “She gave it to him, persuading him with the same arguments that the serpent had used with her, adding this to all the rest, that she herself had eaten of it, and found it so far from being deadly that it was extremely pleasant and grateful. Stolen waters are sweet. She gave it to him, under colour of kindness - she would not eat these delicious morsels alone; but really it was the greatest unkindness she could do him. Or perhaps she gave it to him that, if it should prove hurtful, he might share with her in the misery, which indeed looks strangely unkind, and yet may, without difficulty, be supposed to enter into the heart of one that had eaten forbidden fruit.
Note, Those that have themselves done ill are commonly willing to draw in others to do the same. As was the devil, so was Eve, no sooner a sinner than a tempter. 5. He did eat, overcome by his wife's importunity. It is needless to ask, “What would have been the consequence if Eve only had transgressed?” The wisdom of God, we are sure, would have decided the difficulty, according to equity; but, alas! the case was not so; Adam also did eat. “And what great harm if he did?” say the corrupt and carnal reasonings of a vain mind. What harm! Why, this act involved disbelief of God's word, together with confidence in the devil's, discontent with his present state, pride in his own merits, and ambition of the honour which comes not from God, envy at God's perfections, and indulgence of the appetites of the body.
In neglecting the tree of life of which he was allowed to eat, and eating of the tree of knowledge which was forbidden, he plainly showed a contempt of the favours God had bestowed on him, and a preference given to those God did not see fit for him. He would be both his own carver and his own master, would have what he pleased and do what he pleased: his sin was, in one word, disobedience, disobedience to a plain, easy, and express command, which probably he knew to be a command of trial. He sinned against great knowledge, against many mercies, against light and love, the clearest light and the dearest love that ever sinner sinned against. He had no corrupt nature within him to betray him; but had a freedom of will, not enslaved, and was in his full strength, not weakened or impaired. He turned aside quickly.
Some think he fell the very day on which he was made; but I see not how to reconcile this with God's pronouncing all very good in the close of the day. Others suppose he fell on the sabbath day: the better day the worse deed. However, it is certain that he kept his integrity but a very little while: being in honour, he continued not. But the greatest aggravation of his sin was that he involved all his posterity in sin and ruin by it. God having told him that his race should replenish the earth, surely he could not but know that he stood as a public person, and that his disobedience would be fatal to all his seed; and, if so, it was certainly both the greatest treachery and the greatest cruelty that ever was. The human nature being lodged entirely in our first parents, henceforward it could not but be transmitted from them under an attainder of guilt, a stain of dishonour, and an hereditary disease of sin and corruption.
And can we say, then, that Adam's sin had but little harm in it?
And then their eyes were opened... Matthew Henry continues, “The fatal consequences came with a rush. There is a gulf between being tempted and sinning, but the results of the sin are closely knit to it. They come automatically, as surely as a stream from a fountain. The promise of knowing good and evil was indeed kept, but instead of its making the sinners ‘like gods,’ it showed them that they were like beasts, and brought the first sense of shame. To know evil was, no doubt, a forward step intellectually; but to know it by experience, and as part of themselves, necessarily changed their ignorant innocence into bitter knowledge, and conscience awoke to rebuke them.
The first thing that their opened eyes saw was themselves, and the immediate result of the sight was the first blush of shame. Before, they had walked in innocent unconsciousness, like angels or infants; now they had knowledge of good and evil, because their sin had made evil a part of themselves, and the knowledge was bitter. The ultimate consequences of the transgression. Shame and fear seized the criminals, ipso facto - in the fact itself; these came into the world along with sin, and still attend it. 1. Shame seized them unseen, where observe,
(1.) The strong convictions they fell under, in their own bosoms: The eyes of them both were opened. It is not meant of the eyes of the body; these were open before, as appears by this, that the sin came in at them. Jonathan's eyes were enlightened by eating forbidden fruit, that is, he was refreshed and revived by it; but theirs were not so. Nor is it meant of any advances made hereby in true knowledge; but the eyes of their consciences were opened, their hearts smote them for what they had done. Now, when it was too late, they saw the folly of eating forbidden fruit.
They saw the happiness they had fallen from, and the misery they had fallen into. They saw a loving God provoked, his grace and favour forfeited, his likeness and image lost, dominion over the creatures gone. They saw their natures corrupted and depraved, and felt a disorder in their own spirits of which they had never before been conscious. They saw a law in their members warring against the law of their minds, and captivating them both to sin and wrath. They saw, as Balaam, when his eyes were opened, the angel of the Lord standing in the way, and his sword drawn in his hand; and perhaps they saw the serpent that had abused them insulting over them.
The text tells us that they saw that they were naked, that is, [1.] That they were stripped, deprived of all the honours and joys of their paradise-state, and exposed to all the miseries that might justly be expected from an angry God. They were disarmed; their defence had departed from them. [2.] That they were shamed, for ever shamed, before God and angels. They saw themselves disrobed of all their ornaments and ensigns of honour, degraded from their dignity and disgraced in the highest degree, laid open to the contempt and reproach of heaven, and earth, and their own consciences...
Now see here, First, What a dishonour and disquietment sin is; it makes mischief wherever it is admitted, sets men against themselves disturbs their peace, and destroys all their comforts. Sooner or later, it will have shame, either the shame of true repentance, which ends in glory, or that shame and everlasting contempt to which the wicked shall rise at the great day. Sin is a reproach to any people. Secondly, What deceiver Satan is. He told our first parents, when he tempted them, that their eyes should be opened; and so they were, but not as they understood it; they were opened to their shame and grief, not to their honour nor advantage. Therefore, when he speaks fair, believe him not. The most malicious mischievous liars often excuse themselves with this, that they only equivocate; but God will not so excuse them.”
The Preacher's Homiletical comments on their eyes being opened: “Yielding to temptation is generally followed by a sad consciousness of physical
destitution. “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together and made themselves aprons.” Many a man has thought to enrich himself by yielding to the temptations of Satan, he has expected not merely to gain knowledge, but also social influence, commercial importance, and political advancement; but when the seduction has been accomplished, he has found himself poor, and blind, and naked. The best way to be rich is to be honest and good.
The truest way to be socially influential is to be morally upright. The truest joys come to the purest souls. The great tendency of sin is to make men physically destitute, destitute of all that constitutes comfort. A sinner is exposed without any protecting garment to all the bitter experiences of life. Sin gives men many more wants than otherwise they would have. Upright souls have the fewest wants, and are the most independent of the external provisions of life. Most of the so-called civilization of nations is the outcome of sin, it is the apron of leaves to hide their nakedness.”
After having eaten the forbidden fruit, they fashioned together aprons of fig leaves to cover their sin and shame, but they were ineffective. Later, when God came down to fellowship with them, even while wearing their fig leaves, they hid in the bushes as if hiding from God were a actually a possibility, and He would not be able to find them. I am reminded of one of David's Psalms. He wrote in Psalm 139, verses 1 to 12: “O LORD, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain unto it.”
And then David asks a two-part question in verse 7: “Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.”
Albert Barnes writes, “Where shall I go where thy spirit is not; that is, where thou art not; where there is no God. The word “spirit” here does not refer particularly to the Holy Spirit, but to God “as” a spirit. “Whither shall I go from the all-pervading Spirit - from God, considered as a spirit?” This is a clear statement that God is a “Spirit,” and that, as a spirit, he is Omnipresent.
Or whither shall I flee from thy presence? - Hebrew, From his face; that is, where he will not be, and will not see me. I cannot find a place - a spot in the universe, where there is not a God, and the same God. Fearful thought to those that hate him - that, much as they may wish or desire it, they can never find a place where there is not a holy God! Comforting to those that love him - that they will never be where they may not find a God - their God; that nowhere, at home or abroad, on land or on the ocean, on earth or above the stars, they will ever reach a world where they will not be in the presence of that God - that gracious Father - who can defend, comfort, guide, and sustain them...”
The Preacher's Homiletical writes of their giving in to the serpent's tempation: “Yielding to temptation is generally followed by a grievous wandering from God. “And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves.” Adam and Eve had previously to this time held glad communion with God their Maker, but now they flee from Him. Sin makes men flee from the Infinite Being, and forsake the source of their truest spiritual joy. It introduces an element of fear into the soul. It makes men foolish in their attempts to hide from God. A forest of trees cannot conceal the guilty from the eye of heaven. 1. After yielding to temptation men often wander from God by neglecting prayer.
When the fruit of the forbidden tree has been eaten men often begin to neglect their secret devotions. They try to banish all thought of God from their minds. The soul that holds converse with Satan, cannot long hold communion with God. 2. After yielding to temptation men often wander from God by neglecting His Word. When men have eaten the fruit of the forbidden tree they no longer like to read the Book which contains and makes known the restrictions they have violated.
They are out of sympathy with the Book and its Author. 3. After yielding to temptation men often wander from God by increasing profanity of life. As the man first looked at the fruit of the forbidden tree, then touched it, then eat it; so now sin is a continued habit with him. He knows no shame. He feels no guilt. He responds not to the voice of God. We know not to what the first sin may lead.
Go, ask the culprit at the bar, or the felon in the prison, or the murderer awaiting the adjustment of the noose of the gallows-rope around his neck, to trace for you his wicked course of life; and, prominent in the black record, will stand out the story of his first act of disobedience to parents, of his first Sabbath-breaking, or of his first glass. Like links of a continuous chain, each act of iniquity in a wicked life connects the last and vilest with the “first false step of guilt.” Beware of the beginnings of evil. They are the most dangerous because seemingly so harmless. How immense the evils which followed upon Eve’s first false step!
A few years ago, says Myrtle, a little boy told his first falsehood. It was a little solitary thistle-seed, and no eye but that of God saw him plant it in the mellow soil of his heart. But it sprung up—oh! how quickly! In a little time another and another seed dropped from it to the ground—each in turn bearing more seed and more thistles. And now his heart is overgrown with bad habits. It is as difficult for him to speak the truth as it is for a gardener to clear his land of the ugly thistle after it has gained a hold on the soil."
In Part One of this Series, we examined God's question to Adam, “Where are you?” Adam responds that he hid because he was naked. God responds and asks a double-barreled shotgun two-part question in verse 11: “Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?”
The Preacher's Homiletical comments, “All men are apt to colour and conceal all that they can even from God Himself. One sin commonly draws on another:—1. The first sin weakens the heart. 2. Sins are usually fastened to each other. 3. God punishes one sin with another. God’s word is terrible to a guilty conscience. It is a hard matter to get men to confess any more of their guilt than is self-evident. Sinners pretend their fear rather than their guilt to drive them from God. Sinners pretend their punishment rather than their crime to cause them to hide. How hard it is to bring a soul to the true acknowledgment of sin. The more sinners hide the more God sifteth them.
It is worth knowing by every man what discovers sin and shame. God therefore puts the question to Adam, to turn him to his own conscience, which told all God will bring sinners to a sense of sin before he leaves them, “Hast thou eaten?”:—1. God’s command aggravates sin. 2. God’s small restriction aggravates sin. 3. God’s provision of mercy aggravates sin. Man’s frowardness cannot overcome God’s love and patience... God accepts no concession till men see and acknowledge their sin. Men must be dealt with in plain terms before they will be brought to acknowledge their sin. A breach of God’s commandment is that which makes any act of ours a sin.
Concealment! Adam hid himself; but not where God could not see him. God saw the fugitives. Neither is there any creature that is not manifest in His sight; but all things are naked and opened unto the eye of Him with whom we have to do. This verse is felt to be like a glance at the Heart-searcher’s eye if the conscience be quick, and the soul an object of interest. The most microscopic and the most mighty objects in creation are equally exposed to His scrutiny.
Especially does He look man’s heart through and through. “Hast thou eaten?” He examines—turns over all its folds—follows it through all its windings, until a complete diagnosis is obtained. “Thou hast eaten.” God was a witness to it; so that the sinner in effect challenges the judgment of God:—“For what can veil us from thy sight?”
Matthew Henry writes, “Observe, I. God put it to the man: Who told thee that thou wast naked? Gen_3:11. “How camest thou to be sensible of thy nakedness as thy shame?” Hast thou eaten of the forbidden tree? Note, Though God knows all our sins, yet he will know them from us, and requires from us an ingenuous confession of them; not that he may be informed, but that we may be humbled. In this examination, God reminds him of the command he had given him: “I commanded thee not to eat of it, I thy Maker, I thy Master, I thy benefactor; I commanded thee to the contrary. Sin appears most plain and most sinful in the glass of the commandment, therefore God here sets it before Adam; and in it we should see our faces.”
Adam, so like we all when we are caught with out own hands in the cookie jar, passed off the blame for their disobedience to Eve in verse 12: “The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.”
Of this, Adam Clarke writes, “We have here some farther proofs of the fallen state of man, and that the consequences of that state extend to his remotest posterity. 1. On the question, Hast thou eaten of the tree? Adam is obliged to acknowledge his transgression; but he does this in such a way as to shift off the blame from himself, and lay it upon God and upon the woman! This woman whom Thou didst give to be with me, to be my companion, (for so the word is repeatedly used), she gave me, and I did eat. I have no farther blame in this transgression; I did not pluck the fruit; she took it and gave it to me.”
John Gill writes, “Not being able any longer to conceal the truth, though he shifts off the blame as much as possible from himself: the woman whom thou gavest to be with me: to be his wife and his companion, to be an help meet unto him, and share with him in the blessings of paradise, to assist in civil and domestic affairs, and join with him in acts of religion and devotion:
she gave me of the tree, and I did eat; she first ate of it herself, through the solicitations of the serpent, and then she persuaded me to eat of it; and accordingly I did, I own it. By this answer Adam endeavours to cast the blame partly upon his wife, and partly upon God; though in what he said he told the truth, and what was matter of fact, yet it carries this innuendo, that if it had not been for his wife he had never ate of it, which was a foolish excuse; for he, being her head and husband, should have taught her better, and been more careful to have prevented her eating of this fruit, and should have dissuaded her from it, and have reproved her for it, instead of following her example, and taking it from her hands:
and more than this he tacitly reflects upon God, that he had given him a woman, who, instead of being an help meet to him, had helped to ruin him; and that if he had not given him this woman, he had never done what he had: but at this rate a man may find fault with God for the greatest blessings and mercies of life bestowed on him, which are abused by him, and so aggravate his condemnation.”
God asks the next question, this time to Eve in Genesis 3:13: “And the LORD God said unto the woman, What is this that thou hast done?”
Matthew Henry writes, “The question put to the woman was, What is this that thou hast done? Gen_3:13. “Wilt thou also own thy fault, and make confession of it? And wilt thou see what an evil thing it was?” Note, It concerns those who have eaten forbidden fruit themselves, and especially those who have enticed others to eat it likewise, seriously to consider what they have done. In eating forbidden fruit, we have offended a great and gracious God, broken a just and righteous law, violated a sacred and most solemn covenant, and wronged our own precious souls by forfeiting God's favour and exposing ourselves to his wrath and curse: in enticing others to eat of it, we do the devil's work, make ourselves guilty of other men's sins, and accessory to their ruin. What is this that we have done?
II. How their crime was extenuated by them in their confession. It was to no purpose to plead not guilty. The show of their countenances testified against them; therefore they become their own accusers: “I did eat,” says the man, “And so did I,” says the woman; for when God judges he will overcome.
But these do not look like penitent confessions; for instead of aggravating the sin, and taking shame to themselves, they excuse the sin, and lay the shame and blame on others. 1. Adam lays all the blame upon his wife. “She gave me of the tree, and pressed me to eat of it, which I did, only to oblige her” - a frivolous excuse. He ought to have taught her, not to have been taught by her; and it was no hard matter to determine which of the two he must be ruled by, his God or his wife. Learn, hence, never to be brought to sin by that which will not bring us off in the judgment; let not that bear us up in the commission which will not bear us out in the trial; let us therefore never be overcome by importunity to act against our consciences, nor ever displease God, to please the best friend we have in the world.
But this is not the worst of it. He not only lays the blame upon his wife, but expresses it so as tacitly to reflect on God himself: “It is the woman whom thou gavest me, and gavest to be with me as my companion, my guide, and my acquaintance; she gave me of the tree, else I had not eaten of it.” Thus he insinuates that God was accessory to his sin: he gave him the woman, and she gave him the fruit; so that he seemed to have it at but one remove from God's own hand.
Note, There is a strange proneness in those that are tempted to say that they are tempted of God, as if our abusing God's gifts would excuse our violation of God's laws. God gives us riches, honours, and relations, that we may serve him cheerfully in the enjoyment of them; but, if we take occasion from them to sin against him, instead of blaming Providence for putting us into such a condition, we must blame ourselves for perverting the gracious designs of Providence therein.”
Eve responds to God's question by taking a page out of Adam's blame-shifting book, and blames her disobedience on the serpent in Genesis 13b: “The serpent beguiled me, and I did eat.”
Matthew Henry writes: “Eve lays all the blame upon the serpent: The serpent beguiled me. Sin is a brat that nobody is willing to own, a sign that it is a scandalous thing. Those that are willing enough to take the pleasure and profit of sin are backward enough to take the blame and shame of it. “The serpent, that subtle creature of thy making, which thou didst permit to come into paradise to us, he beguiled me,” or made me to err; for our sins are our errors. Learn hence, (1.) That Satan's temptations are all beguilings, his arguments are all fallacies, his allurements are all cheats; when he speaks fair, believe him not.
Matthew Henry writes: “Eve lays all the blame upon the serpent: The serpent beguiled me. Sin is a brat that nobody is willing to own, a sign that it is a scandalous thing. Those that are willing enough to take the pleasure and profit of sin are backward enough to take the blame and shame of it. “The serpent, that subtle creature of thy making, which thou didst permit to come into paradise to us, he beguiled me,” or made me to err; for our sins are our errors. Learn hence, (1.) That Satan's temptations are all beguilings, his arguments are all fallacies, his allurements are all cheats; when he speaks fair, believe him not.
Sin deceives us, and, by deceiving, cheats us. It is by the deceitfulness of sin that the heart is hardened. (2.) That though Satan's subtlety drew us into sin, yet it will not justify us in sin: though he is the tempter, we are the sinners; and indeed it is our own lust that draws us aside and entices us, Jas_1:14. Let it not therefore lessen our sorrow and humiliation for sin that we are beguiled into it; but rather let it increase our self-indignation that we should suffer ourselves to be beguiled by a known cheat and a sworn enemy. Well, this is all the prisoners at the bar have to say why sentence should not be passed and execution awarded, according to law; and this all is next to nothing, in some respects worse than nothing.”
Adam Clarke comments, “2. When the woman is questioned she lays the blame upon God and the serpent. The serpent beguiled me, and I did eat. Thou didst make him much wiser than thou didst make me, and therefore my simplicity and ignorance were overcome by his superior wisdom and subtlety; I can have no fault here, the fault is his, and his who made him so wise and me so ignorant. Thus we find that, while the eyes of their body were opened to see their degraded state, the eyes of their understanding were closed, so that they could not see the sinfulness of sin; and at the same time their hearts were hardened through its deceitfulness. In this also their posterity copy their example.
How few ingenuously confess their own sin! They see not their guilt. They are continually making excuses for their crimes; the strength and subtlety of the tempter, the natural weakness of their own minds, the unfavorable circumstances in which they were placed, etc., etc., are all pleaded as excuses for their sins, and thus the possibility of repentance is precluded; for till a man take his sin to himself, till he acknowledge that he alone is guilty, he cannot be humbled, and consequently cannot be saved. Reader, till thou accuse thyself, and thyself only, and feel that thou alone art responsible for all thy iniquities, there is no hope of thy salvation.”
In closing, I will allow the Sermon Bible to summarize temptation and sin as Adam experienced it, and as each of us experience it: What Adam did once we have done a hundred times, and the mean excuse which Adam made but once we make again and again. But the Lord has patience with us, as He had with Adam, and does not take us at our word. He knows our frame and remembers that we are but dust. He sends us out into the world, as He sent Adam, to learn experience by hard lessons, to eat our bread in the sweat of our brow till we have found out our own weakness and ignorance, and have learned that we cannot stand alone, that pride and self-dependence will only lead us to guilt and misery and shame and meanness; that there is no other name under heaven by which we can be saved from them, but only the name of our Lord Jesus Christ.
Kingsley, The Good News of God, p. 347. Reference: Gen_3:12.—Bishop Armstrong, Parochial Sermons, p. 85”
This concludes this evening's Discussion, “Questions and Answers, Part 3.”
This Discussion was originally presented “live” on September 19th, 2018.