40 Minutes In The Old Testament - Episode 127 (Leviticus 24:1-25:22)

Episode Date: July 19, 2018

A man verbally murders God and is put to death. How does this point us to Christ? The need for witnesses is established. Does an eye for an eye really make the whole world blind? The good news that God doesn't just declare us "not guilty." There is a sabbath for the land every seven years and every fifty years everything resets. Chad and Daniel talk about all of this. Have a listen! 1517 Podcast Network CHF New Jersey CHF Hattiesburg 

Welcome to another episode of 40 Minutes in the Old Testament. 40 Minutes in the Old Testament is a 1517 Podcast Network podcast, which means you can go over to 1517legacy.com slash podcast. Check out the entire family of 1517 podcasts. There's a lot of them. Everything that you would need, well, maybe not everything, but a lot of the things that you need in your life are dwelling right there on that site.

So you should go and sample some of the offerings over in the collection, the family, the house of podcasts that are being housed over there. I know I've said before, but my email is blowing up with people wanting those tickets to Here We Still Stand that they can't get. Chad, they act as though I did not tell them that they should get on those tickets because they were going to sell out. I mean, I recall at least five or six times. At least a couple of times I said on all the social media and on multiple podcasts that do not wait. you should get those tickets but the good news is there is a live stream a really legit live stream that we're working on it's going to be great uh so you can register for that so you

can still tune in uh but you do want to register for that live stream it costs you nothing you just go over to here we still stand or any of the websites quite so fast 15 17 click on the on the here we still stand you can go over and type in your email and you will get notified how to get to the live stream and log on but if you're just desperate to hang out which you should be because it's fun to do uh we have two opportunities coming up for you to do so you can hang out with us august 4th which is coming up real soon uh you can come out to new jersey hang out with us we're going to be doing some great stuff out there or you can go out uh if you're in the south september 15th we're going to be in hattiesburg mississippi both me and chad will be out there thing that's

nice about those is both of those events are free so maybe you live a little ways away you wanted to go to here we still stand now you can't well this event's free so you could you know you could spend the money on uh getting over there if you wanted to you know it's uh it'll still cost you less than it than going out to san diego probably and getting a hotel i hear hotel rooms are cheaper in hattiesburg mississippi than they are in san diego california that's shocking i haven't researched that, but I'm guessing that's true. Yeah, I'd guess you're right. So go over to ChristHillFast.org if you're interested in either of those events. We'd love to hang out with you. It'd be a good time. All right, Chad, so here we are in Leviticus. We're plowing right along.

It's not going to be too many weeks, and we're going to be out of here. I know. I mean, numbers is just a few chapters away uh we should finish 24 and 25 and after that there's only there's only 27 chapters in leviticus so we are yeah i'm like like peeking over the fence and i can see numbers coming up here so let's say i hear this gentle whisper of yeah the gentle whisper of numbers and i i i probably received 500 emails from people begging me to get to numbers so yeah Yeah, that's how it is When we were wrapping up Genesis People were like, can you just skip Exodus

And just jump right to Numbers Yeah Maybe the Mathematically Minded are ready for this book There's actually Once you get past the opening couple of chapters And get into some of the stories

There's some good There's some good, meaty theology That's coming up, so we'll get there we got to finish Leviticus first so that is where we will uh will be today and uh and the next time as well so we we finished up I believe we finished up chapter 23 last time which was about all of the various uh yearly festivals that the Israelites celebrate beginning with the weekly celebration of the Sabbath which is the foundation and then building on that are all the various uh one day and week-long festivals, which wrap up in the fall with the Festival of Tabernacles or of Booths,

which is the last one that we talked about. So we're going to jump into 24 now. I'm going to spend most of the time talking about 24 in the latter half of the chapter, because the first nine verses cover some territory that we have already crossed. So verses one through four, talk about the need to keep oil in the lamps inside the tabernacle, keep them filled up, keep the lamps lit. We've talked about that before. And then verses five through nine discuss what is usually called the showbread. Sometimes it's translated as the bread of the presence. And that discussion is about the need to keep that showbread out there in the tabernacle on top of the table of showbread for Aaron and his priestly sons to consume every week.

So I think that we've discussed both of those sufficiently in earlier podcasts where we really don't need to spend any more time there. I'm actually not exactly sure why those instructions are placed where they are in Leviticus, but anyway, that's where they ended up. so we're what we're going to do is jump right into uh verse 10 10 through the end of the chapter which is verse 23 and this is one of those uh kind of unusual sections in leviticus because if you've been listening along ever since we started this book you know that there's really not a whole lot of what what we would call narrative in in leviticus now we had a lot of

course genesis is all narrative except for a couple of chapters where you have genealogies and exodus for the most part is is narrative you get you get a little more uh law sections legal sections uh in in exodus especially beginning with chapter 20 but a lot of it is just stories it's just narrative the narrative of the israelites coming out of captivity in egypt and working their way to Mount Sinai. But once you get to Leviticus, all of which is set at the foot of Mount Sinai, and we're not going to leave Sinai until we get, uh, get to Deuteronomy. I mean, we're, we are there for, for quite a while. So, and while we're there, there's just not a whole lot of stories to tell, which you may or may not appreciate, but that's just, that's just the

nature of the beast. Now we did have, we didn't have one story or a couple of stories earlier You're about the ordination of Aaron and his sons, and you had Nadab and Abihu offering their strange fire and getting barbecued there in front of the tabernacle. And here we have another story, and in some ways you could say that this story is the complement or the second half of that earlier story about Nadab and Abihu. Now, if you if you remember that story, Nadab and Abihu, right after they're ordained, they offer an unauthorized incense before before the Lord and fire comes out and devours them. So this was a desecration of of of the of the sanctuary where we're going to have another desecration in this in this story. Except this one involves not the sanctuary, but the name of God. So here's what happens. So beginning here at verse 10, Leviticus 24, it says that there was an Israelite woman, and she was married to an Egyptian man, and they had a son together. and this so this this son is he's half israelite and half egyptian which that little detail i think

is interesting in and of itself that there was uh there was marriages that were happening outside of just the israelites so egyptian father and israelite mother and this son he goes out into the camp and uh we don't know what happened but he gets into a fight he gets into a fight with another with another israelite and in the course of of this struggle between these two guys the son of the israelite and the egyptian whenever whenever told his name uh we know his his mother was from the tribe of dan and that's about all that we know about him but in the course of this fight, it says that he blasphemed the name and cursed. Now, to blaspheme the name and curse is the name that is being referenced here is, of course, the name of God. In Hebrew, it's

pronounced different ways. Hashem is the way that I would say it. But if you hear Jews talk about it today a lot of them will say uh Hashem uh instead of Hashem but it's it's the same same Hebrew there and it literally means the name the Hebrew word for name is shame and the the ha is just the definite article the so the name Hashem or Hashem so this this guy in the course of this struggle for whatever reason we don't we're not told the reason he does this but he blasphemes a name and curses so when this happens they uh they basically arrest him they they take him into custody it says they they lock him up somehow and they got to find out what they're going to do with him because they they don't know this is this is a good case of the israelites i mean they don't

have this wasn't spelled out for them as to what you're supposed to do with a person in this in this particular situation, but they know it's a serious offense. And so they, uh, they got to find out, all right, what are we going to do? Well, it doesn't take very long for, uh, for them to find out. It says, the Lord says to Moses, verse 14, bring the one who has cursed outside the camp and let everybody who heard him, that is everybody who heard him curse my name, lay their hands on his head and then it let all the congregation stone him so uh there's a there's an interlude between that verse and when they actually when they actually carry this out so you have to go to the end of the chapter where they carried out it says then moses spoke to the

sons of israel and they brought the one who'd cursed outside the camp and they stoned him with stones. Thus the Israelites did just as the Lord had commanded. Now we're going to get back to that in just a second, but in between those two verses, in between verses 14 and 23, you have this description about what should happen with various kinds of offenses. So in this case, if someone curses God, then he's going to be put to death. He blasphemed the name of the Lord, and so he's going to be executed and this covers this the same for for the israelite as well as for the half israelite as well as for the non for the non-israelite and then it goes on in verse 17 and following to talk about some other situations so that we've actually talked about back in exodus

if a man takes the life of another human being well then he's going to be put to death and then it says if somebody kills somebody else's animal i guess you know you're mad at your neighbor and So you take your sword, you kill his cow. I don't know. But anyway, you kill somebody's animal. Well, then you've got to make it good. It says life for life. That doesn't mean that your cow gets killed, but it means you have to give money to your neighbor in restitution for the animal that you killed.

And then we have, I'm just going to wrap it up here, and then we're going to go back and talk about this. Then you have what is referred to as lex talionis. which is latin for the basically the law of of commensurate retribution that is the law that makes sure that whatever penalty is imposed it is it is fitting for whatever the crime that has been committed so in biblical language it's this uh if a man injures his neighbor just as he has done, so it should be done to him. Fracture for fracture, eye for eye, tooth for tooth, just as he has injured a man, so it shall be inflicted on him. That's your lex talionis. So anyway, that's the chapter. You've got kind of two things going on here in the latter half of

this. You've got the story about the blasphemer and his execution, but then in between that uh pronouncement of a decree and the carrying out of the decree you've got this discussion of of how various offenses are are to be dealt with i mean i've got a few things to say about that but i don't know if you want to jump in at this point dan and add well it tells you that the law of god is not to be trifled with i mean there's not it tells you that there's not uh it's not like a ton of grace embedded in the law it's not it doesn't make exceptions in the law uh one thing one thing that you do see i think established here is that um witnesses are important um so there there is like the like when they said you let everyone who heard him um so that they do establish that

somebody needs to have heard this and probably more than one person um and so and you see this play out later on i mean almost every charge has to be established by two or more witnesses right uh because you know if you just got one witness well he might just have a a beef with this guy and make something up right so yeah there is the there is sort of this uh not this not in the same way that we have it it's not it's not as though there's a you know a jury of your peers per se and a judge and this sort of thing and a trial but evidence is important to some degree so that god does not trust us he doesn't trust us to have one person make one accusation and then that's like oh well that's what happened so let's just do that so there is this sort of uh judicial

yeah the person needs to be proven guilty so there's that but once they are proven guilty we don't there's not a lot of leniency when it comes to profaning the name of god Yeah, the law for this as well as the law for other things, there is no mercy in the sense that you can do it and not suffer any kind of penalty. And I think that's one of the things that we oftentimes forget about the law. And I guess you might say it's a result of the co-mingling of law and gospel, of trying to kind of put these into a blender and mix them all together. Well, you can't do that. That's why we talk about properly distinguishing law and gospel, not mixing law and gospel together. Because what happens when you do that is you have a you have a toothless law and you have a legalized gospel. In other words, you don't have law or gospel.

There is no hint whatsoever in the law where God says to just do your best or where he says, yeah, I don't want you to do this. But if you do, OK, I'll let you I'll let you off two or three times and then we'll have to talk. There's there's there's no leniency in the law in that in that sense. What it what it demands, it demands without any kind of without any kind of footnotes, without any kind of possible situations where it doesn't quite fully apply. And that especially goes with with matters such as this, such as blasphemy or murder. so what you have here in this particular case is is in a sense uh a verbal assault on god which is the equivalent of wishing god dead because so in that way it's kind of parallel to the fifth commandment you shall not murder because really what this guy is doing in blaspheming the name

of god and basically damning god he's wishing god dead i mean that's that's what that means When you blaspheme God, when you curse God, then you wish him to be no more, wishing the most negative thing possible to happen to him. And so in that way, there's a parallel here between the murder of a human being and the blaspheming of the name. And that's why the penalty for both of these is death. Well, this reminds me of another guy who was accused of blaspheming the name of God. Some witnesses came out and said, yep, that's what he said. I heard him. And then this guy was also put to death.

And, of course, I'm talking about Christ, who, of course, doesn't blaspheme the name of God. Well, he would have blasphemed the name of God if he hadn't been God. But he makes himself to be God, which, of course, is actually an understatement. He doesn't just make—he more than makes out like he is God. He explicitly says that he is God. Of course, this is blasphemy if it's not true. But then on top of that, you get some false witnesses in the narrative of Jesus come out and say things about Jesus. And then, of course, Jesus is outside the camp and put to death.

And so I think ultimately It shows you And this is of course Christ being put to death Is obviously paying for The sins of the world The wages of sin is death Christ takes that on

Now of course Christ is not a blasphemer He doesn't blaspheme the law of God Doesn't deserve to be put to death But all of us like this guy do And so you see continuity between the Old Testament and the New Testament and the law and Christ, that Christ will ultimately pay for the sins of the world.

And if you look at this guy's situation, this is a mirror of what happens to Christ. The thing that ultimately results in Christ's death is the accusation of blasphemy against the name of God. This is how they get him. And he does ultimately die. this man cannot die he the the execution of this man does not pay for his sins it's not the death of a martyr no no and so uh this this man's sin is ultimately paid for in the death of someone else

which mirrors his own death yeah yeah well and as you were talking i was thinking uh just about the law in general that uh in in a very real sense the penalty for not just blaspheming the name and not just for for murdering another human being but the penalty for for every infraction of the law is death ultimate death so it doesn't matter if we're talking about the first commandment second third all the way to the tenth the penalty for each of those is going to be death so that that is why we die the wages of sin is is death so in that sense the the death penalty applies to every single one of the commandments in the sense that that is why we are experiencing mortality, because we're lawbreakers. And that's the reason that the death of the lawgiver was

required as the atonement for our breaking of the law. The one who gives the law not only comes to fulfill it, but also to face the penalty that he himself imposed on the lawbreakers. And that's The only way that the law is ultimately going to be fulfilled is by someone who gave the law and who subjected himself to the law, not only keeping it, but also then enduring the penalty for everything from coveting to adultery to theft to murder to blasphemy to idolatry. The lawgiver becomes the one who imposes upon himself, in a sense, the penalty that he had given with the law. Yeah, and the lawgiver who dies on behalf of all the lawbreakers is not just innocent where the lawbreakers are guilty, but is righteous where the lawbreakers are guilty. and being innocent and being righteous are not exactly the same thing. No. Yeah. Yeah. I mean, we can be innocent of physically, literally carrying out some of the commandments that are prohibited to us.

I can be innocent of murder in the sense that I have never killed someone physically. But that doesn't mean that I'm righteous because I have hatred in my heart. And so in the eyes of God, I've broken the law of murder, just as if I'd taken a gun and shot someone. Well, yeah, to be innocent of murder is to not have murdered someone. To be righteous in regard to murder is to have perfectly loved everyone, including your enemies. Yeah, I'm still working on that. That's not the same thing. So I can be innocent of murder, but I'm not exactly righteous in regard to murder, because that means that I would, instead of ever wanting to, instead of having killed someone, I have perfectly loved everyone.

So the chasm between guilty and righteous is huge, but the chasm between innocent and righteous is not exactly nothing. Yeah, yeah. It's like there's not guilty, there's innocent, and then there's righteous. yes yeah all right which is which is why it's like the most the craziest thing about the gospel is that you're not declared simply not guilty like you're declared righteous which is different like i mean like so a verdict might come down we see this in trials when someone is just found not guilty they say not guilty uh that you're not guilty of this crime so they're innocent or how do you plead not guilty it'd be crazy if someone got there how do you plead righteous i plead i'm

righteous the judge the judge doesn't say that this is a good person doesn't say it's a person he just says he's not guilty of this crime and in the case of christ uh he gets to plead righteous and and and he declares you not simply not guilty like that's not that is way way beyond that he declares you righteous which is completely different not as if you had just like not done the thing but if as if you had done the exact opposite of the thing it'd be like if uh this guy was declared no this guy didn't blaspheme god in fact he perfectly extolled and worshipped the name of god his whole life yeah different yeah very different very different that is the latter half of chapter 24 and i don't i don't i don't think that we've left anything out there

that uh that i wanted to that i wanted to get around to discussing well it is do you think that the eye for an eye thing is interesting uh just as a side note that um an eye for an eye is really like a restrictive thing and some people say like an eye for an eye uh is you know you've heard an eye for an eye makes the whole world blind which i suppose is true in a sense um but But what it also does is it also serves as a limiter. It limits in a positive sense. So it limits inequity and retribution. So maybe I'm someone who is very powerful or is a person of influence,

and then you take my sheep or you punch me in the face. I can't kill you for that. It's limiting in that sense. So we always think of an eye for an eye as like this vengeance thing. But what we're prone to do is say like, well, you took my eye. Now I'm going to take your head, which is not allowed for that. It's sort of the rule that says like the punishment has to fit the crime. Right. Yeah. John Klein calls it the the basis for all civilized legal systems.

And he echoes he echoes what you were saying. For those of you who haven't read about this, this predates—Leviticus is not the first place where this has come up. This was the basis for legal systems in Mesopotamia. If you've heard of Hammurabi's legal code that we have almost in full, that was the basis of it in Babylon. so this this is an old old legal dictum uh the eye for an eye and it was put in place because things were getting out of hand well you know if you have if you have no public laws that that govern retribution then usually what happens is what you were describing yeah somebody punches me in so i kill his whole family or somebody steals my sheep and so i burn his house down

so when we seek revenge we almost always are wanting a bigger pound of flesh than what was taken taken from us so this limits that and it says hey there's there has to be a punishment that fits the crime right and then i so an eye for an eye only makes the whole world blind if you take my eye then i take both your eyes and then you go take my brother's eye and then i go take both your brother's eyes and then you take like the rest of my family's eye and like that's but an eye for an eye doesn't make the whole world blind if it stops where it's supposed to stop which is this happened now this happens that's the end of it yeah and and i think another mistake that people make is is they they really do understand this literally and i think there's

three different places where this occurs in in in the old testament uh we've already seen one in exodus this is one of leviticus and it comes up again in deuteronomy and there are pretty strong hints in each of those sections that that this is this is sort of a uh a paraphrase uh so it's not meant to be taken literally but rather this is this is a paraphrastic way of saying hey when when a crime has been committed then the penalty that is to be exacted should fit the crime and that should be exorbitant so this is a this doesn't necessarily mean that if you knock my tooth out then your tooth gets knocked out or if you take my eye that i take your eye just simply means that whatever the crime is then the punishment needs to fit that fit that crime

so that there's not uh any kind of uh crazy vengeful actions that are that are taken right right which is interesting too that this is i do think that it's interesting that this is like sort of wedged in there in the middle of the story because like some people might be like well wait a minute so you have this punishments that fit the crime so if i like steal your goat i you can't demand 10 million dollars from me because that's crazy but then at the same time this guy simply blasphemes the name of god and gets death right uh which tells you this that in the judicial mind of god and perfect justice that sins against god as we were saying always result in death yeah yeah i mean you you see that uh you see that in this in this in this particular case

because it's a sin against against the holy name you see that in the case of of murder because this is you're taking someone you're taking someone else's life and so at the head of both the first table and the second table of the law about murder and and honoring parents both of those are uh uh are punished with a death penalty yeah so and it's it's the same here with blasting me against the name yeah which i think is a struggle for us because we like that doesn't seem to fit but uh that's just because we also don't understand anything about god yeah yeah the reason this doesn't make any sense to us i think is because we don't we don't realize the seriousness well we just have different priorities right you know for we we still do

think that murder is is a horrible thing uh but there's a lot of other but there's a lot of other breaking of the law that we don't really think that's big a deal such as blaspheming god's name so our minds are not our minds seem to be reshaped and reformed so that they think like god thinks and this is a great example of what he thinks of blaspheming his his name don't do it don't do it But if you do, there was one who didn't blaspheme his name who was put to death in your stead. Yeah, amen. Okay, so that's all 24.

And we still have time. So let's jump into 25. Now, 25 is a chapter that is very long, actually. It's 55 verses long, which is very long for chapters in Leviticus. and most of it well all of it has to do with the sabbath but most of it has to do with a special kind of sabbath it's called the jubilee which happens every uh every 50 years so we talked a lot about the sabbath before but we have not talked uh i don't think anyway about what this chapter focuses on so you got you got the first seven verses that are addressing what's called

the Sabbath year. And then beginning in verse 8 and all the way through the end of the chapter, you have a long, detailed description of what's called the Jubilee year. So let's start with the first seven verses. So this is legislation that's only going to be implemented once the Israelites get into the Promised Land. So they're hearing this now at Mount Sinai, but it's actually not going to be put into effect for another four decades. They don't know that yet, but we do. So when they get to the land, here's what's supposed to happen. Just like the Israelites work six days and then rest on the seventh day, the Sabbath day, just so the land is going to work for six years and then the land is going to have a sabbath rest on the seventh year that's what the

first uh first seven verses are about so for six years the land works and is worked so the people that grow grapes they plant their vineyards they they prune their uh their vineyards they take care their grapes. They do everything that you need to do to make sure that you have a productive and fruitful vineyard so that you can have your wine. Those who sow fields, same thing. You plow, you plant, you take care of the weeds, you harvest your crops, you fertilize, you do whatever needs to be done to make sure that you have a good crop out of that land. So that is to happen for six six years but the seventh year is when the land gets to take a vacation so the land the seventh year the land gets its own sabbath rest and i'm not just saying that metaphorically that's that's

the language uh that we have in leviticus the land shall have a sabbath to the lord in in verse two verse four but during the seventh year the land shall have a sabbath rest a sabbath to the lord you shall not sow your field nor prune your vineyard now the basic idea here is that well there's a lot going on here but at least for now let me say this that that the land the land does not belong to the israelites i don't i don't think that we're always clear on that the land does not is not owned by the israelites the land is owned by the king that is by god so the holy land is always god's property he is the the sole owner of the land the people of israel are given the land as a gift but they reside on that as as resident aliens in fact that's the

language that we're going to see a little bit later in this chapter they're they're like god is saying, okay, this is my property. This is my land. I own it. It's holy. It's mine, but I want you to live on it. I want you to take care of it, but just keep in mind that the land is a royal estate. The land of Israel is a royal estate owned by the king, and the king is inviting you as his servants, as his people, to live on it and to work it. So the land does not belong to Israel. The land belongs to God, and he invites Israel to dwell on it. And he wants his land then every seven years to have a break, to not have any of the work done on it.

Now, whatever grows naturally, whatever's left over, anytime there's a harvest, of course, you don't get all the seed. Some of the grain falls to the earth, and then it grows on its own. You don't have to plant it. It grows on its own the next year. So you're going to still, the seventh year, go out into the field and be able to take whatever's there or go into the vineyard and take whatever is growing there as your own. But the point is, you're not going to work it. It's going to be a Sabbath year. So that's the first seven verses.

But there's also another kind of Sabbath. So what's going to happen is that after seven of these seven-year time periods, So after 49 years, so seven Sabbaths in that way, you're going to have a 50th year. And this 50th year is going to be a year of Jubilee. Let me look here. So at verse 9, here's the language it's used. It says that on the 50th year, you have to take a ram's horn, which is called by a couple of different words. Shofar is one of the words that's used to describe it, but also a word called yobel.

And that yobel becomes the basis of our English word jubilee. So jubilee is actually derived from the Hebrew word for a horn or trumpet. so what what happens is on the day of atonement which is the the 10th day of the seventh month this horn is sounded this jubilee horn is sounded and a release is proclaimed a freedom and a redemption is proclaimed throughout the land of israel and what happens is we'll probably have to get into the details of this more on the next episode but let me kind of give it to you in brief here. What happens is that if you've had to sell some of your land, some of the land that the Lord has given to your clan, to your family, if you had to sell some of that, then in the year

of Jubilee, the land gets restored to you. If you have become so impoverished that the only way that you can sustain yourself and your family is by basically selling yourself as a servant to one your fellow Israelites, then on the Jubilee year, the 50th year, you get released. So the year of Jubilee, the 50th year, which begins, which is announced on the Day of Atonement, is a year of release, of redemption, of freedom, of repatriation, of all of these kinds of words that indicate a new beginning, a completely new beginning. Now you're free. You were enslaved. Now you're free. You didn't have your land anymore. Now you get it back. You were separated from your family. Now you're restored. So the Jubilee year, every 50th year announced on the day of atonement is this

year in which God says to his people, all right, we're going to, we're going to go, we're going to have a restart of everything. The land is now yours again. Freedom is now yours again. Your family is united and restored again and we will we will start over now where this gets really interesting uh is is when is when jesus has his sermon in nazareth in his hometown and he reads from isaiah 61 and isaiah references this year of the lord's favor when prisoners are released and debts are forgiven, and there's this restoration that takes place. And Jesus says that today the scripture has been fulfilled in your hearing. So what Jesus does is he announces in that sermon that he has come to proclaim the jubilee of jubilees. He's come to proclaim the year in which

God will do everything to set right and to make right what has been ruined through sin and slavery and and death and we will talk a lot more about that uh in the next next 40 minutes oh that is quite the teaser yeah a lot more to go big old gospel teaser right there i think we might have talked about this a little bit and the here we still stand live episode that we recorded yes we did i remember correctly yes we did but don't don't but don't go back and listen to that because it's coming next week it's coming next week all right well guys make sure you tune in for that uh hey just remember if you want to come hang out with us in hattiesburg or new jersey you can do that for absolutely nothing like a year of jubilee it's free you

just you just come and do it so if you uh live over in the in the far northeast come hang out with us in new jersey if you live in the in the old south like me and chad hattiesburg mississippi is the place for you. You can go to ChristHoleFast.org, go to the events page, get all the information. We'd love to see you there.

But Chad, I will see you next week. All right. We'll see you then, man. Thanks. you