40 Minutes In The Old Testament - Episode 129 (Leviticus 27:1-34)

Episode Date: August 16, 2018

Chad and Daniel wrap up the book of Leviticus. It seems like a strange ending but there are things to learn. How did the end of this book play out in the early church? How do they end up at Ananias and Sapphira? Thanks for joining us for this book and get ready for Numbers! 1517 Podcast Network 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. That means you can go over to 1517legacy.com, check out all the podcasts over there, all the things that we're doing over there. Now, 1517 is the parent umbrella of everything that we do, which means this. If you like the things that we do, if you like the podcast, if you like the events, if you like the insane amount of free resources and media that 1517 and Christ So Fast push out, You can help us out by becoming a donor. That would be a good thing. So if you're just wondering, if you've just been sitting around all day wondering,

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So, yeah, we would appreciate that if you are able. If you're not able, then just enjoy it and consume. That's fine, too. Chad, I think that we are going to finish our third book. Yeah, you know, I was thinking about popping a bottle of champagnes, but I just can't do it. It's pretty early. Yeah, it's like 8 o'clock in the morning, for one thing.

and i really don't like champagne what about what about like a mimosa are you a mimosa fan yeah maybe i could do a mimosa and it's too early for beer too plus i gotta go to work yeah so i'll i'll celebrate tonight yeah that's that's a that's an interesting thing the the morning alcohol thing there's there's not a lot of that i mean there's weird and it's weird also how certain things are acceptable in the morning but other things are not like if you if you order a beer in the morning people will be like that guy's got a problem yeah for sure but if you ordered you know if we if we and you were out somewhere and it was like 8 30 and you ordered a mimosa they'd be like that's fine yeah it's not as though there's less alcohol in a mimosa than

there isn't a regular beer there's probably more or if you ordered like a bloody mary they're like that's acceptable that's a morning it's a morning alcoholic drink but if you ordered like a glass of wine they'd be like yeah these these arbitrary culture rules of what is acceptable and not acceptable the only time that i've actually ever on a on a regular basis consumed alcohol in the morning was when i worked a night shift it was kind of weird because i mean for me the morning was when i was getting ready for bed so you know i'd go to work i'd get home at seven o'clock in the morning and then i go to bed around nine o'clock in the morning so i mean for me that was the evening so it was it was kind of strange but uh that's that's when i'd have a beer so if

you had that like just got done with the hard day's work get that beer it's like nine o'clock in the morning for you though for everybody else was nine in the morning but for me it felt like nine o'clock at night so i had to had to go against the cultural norm there i so if you if you were if you were like out for that brunch you know because that's when that's really when you would when you would maybe you know maybe it's saturday it's like 10 30 you go out you skip breakfast but you're going out to the brunch gonna get that avocado toast or whatever it is you're doing those eggs benedict you're gonna get that and then maybe you know you're like yeah maybe maybe a good drink but you still know that like what goes it's gotta be like a breakfasty

drink so that so then you are confronted as far as i know like really the options you have are the mimosa or the bloody mary i'm i think i'm more of the mimosa guy just because like this like i don't know like i don't know maybe depends on what you're having but like the bloody mary is so like v80 yeah i don't i don't do bloody berries well i've had them but i really don't enjoy them just drinking celery and and uh alcohol together it's just not like that's not how i want to start today ah no that's not for me you mix a little champagne with orange juice it's sparkly it's fruity it seems right yeah that'll work yeah i can handle that all right well you know now that we got the important stuff out of the way we're talking about the ways that we're not going to

celebrate the end of leviticus but it'd be it'd be cool if we did we should have planned this better we should have recorded this on a saturday i should have what me and chad should have got together i had a brunch sip a couple of mimosas talk about leviticus yeah instead we're just gonna sit here and drink black coffee and wrap this thing up roll on yeah well we are uh i think we i was counting this morning and i'm pretty sure this is the 21st episode we have spent in leviticus i think that's right that's not too bad yeah it's really not too bad i mean when you consider that there's 27 chapters and we've covered it in 21 episodes i mean compared to the the pace at which we advance through genesis for instance uh this is you know we've uh we've upped the speed a little

bit and uh i have a feeling don't hold me to this but i have a feeling that in numbers we're gonna like like shift from second year to third year uh just because there's there's there's a whole lot that uh it's pretty hard to spend a whole podcast talking about yeah well i think we've discovered that that narrative takes longer than uh you know some of this other stuff i mean leviticus feels like narrative because there's a lot of like laws being given and stuff but it's not it's not story uh and story just takes longer because there's just there's a lot more facets to those things going on so i'm guessing when we get into joshua and judges and stuff that'll that'll slow back down yeah we'll probably have to slap a warning label on uh the podcast once we get to judges

a little pg-13 rating or something all right so let's uh let's do this chapter 27 the last chapter in leviticus is uh is on the surface actually a little bit anticlimactic now if you were to be reading through the book and you read through chapter 26 which we talked about last time You'd be like, yeah, now this is the way to end a book. I mean, even the closing words are Mount Sinai. You know, this is what God gave to the sons of Israel through Moses at Mount Sinai, period. You know, that seems like the place to stop, but it's not. We have this additional chapter.

and uh even though it even though it seems anticlimactic in in a way it sort of actually fits with the one of the major themes that you see in leviticus and that is the what you might call uh the the spirituality of the physical and we've talked about this before about how i was trying to think of who uh whose quote this was and i and i cannot recall the author but he he says that one of the tendencies of of religious type people is that we always try to be more spiritual than god and by by that he meant that when we're talking about god's ways of interacting with us, God's ways of moving and working in the world, we're always talking about physicality, things that are related to our senses. And that is abundantly evident in the book of Leviticus

because everywhere you turn, you're encountering blood or bones or skin or people or food or something that relates to our our physical life as god's physical creatures so there is a uh a deep physicality to the spiritual and a deep spirituality to the physical here there really is there's no separate category between these two i guess god always roots his uh his spiritual things in physical things. And we see that here in the last chapter of Leviticus, because what this chapter is really all about is how the people of Israel are going to support physically, financially, the ongoing work of God in the sanctuary. So what we have here are all sorts of of statutes or rules that relate to how the Israelites can contribute in a one-time way

or in an ongoing way to the worship that takes place at the sanctuary and to the priesthood, to those who serve there at the sanctuary. So that's where we're going to, that's the way it's going to wrap it up here. And it actually, it fits really well with some of the accents that we've seen in the last couple of chapters. Last chapter, for instance, where we had all the blessings and curses, one of the main points is that Israel was to honor the sanctuary of God.

Well, chapter 27 is one of the ways, it's really all about the ways in which the Israelites do honor that sanctuary by sacrificing part of what God has given to them in order to finance and support the work that God is going to do through his priest in and around his altar and sanctuary. So if you're looking at this, if you're one of these people that listen to the podcast with their Bible open, and I've talked to some of you, and I know that you do this,

then what you're going to see here are about four, maybe five different divisions that talk about various things that can be dedicated to God, some of which are actually directly given to God for his sanctuary, and some of which are translated into money, into silver that's given to God. So as that's sort of a little preface, let's dig in here, and I'll run through these various examples and show you how this works. So the way this starts out is God's talking to Moses. Of course, Moses is the one through whom all of these words come.

So God tells to Moses that Moses is to tell the Israelites this. He says, when a man makes a difficult vow, he shall be valued according to your valuation of persons belonging to the Lord. Okay, so what this is talking about, this difficult vow, I was looking at this in the Hebrew this morning, and you could translate this various ways, but the essential meaning is that these aren't just your regular promises. These aren't just your regular vows, but this is like something that's a step above, kind of like an extraordinary kind of vow that's being made.

And this first section is talking about people. The second section, we're talking about animals. The fourth section is houses, and the next section is fields. So in each of these occasions, people are saying to God, I am promising, I am vowing, I'm making a solemn oath to give to God this thing. It could be their own person, it could be their children, it could be their animals, it could be their house, it could be their property, their fields. But in each of these cases, you have a person who makes a vow that they are going to give to God

something or someone. Now, this first section is about people. And what it does is it goes through the various ages and various genders that could be promised to the Lord. Now, this kind of seems strange to us, but in reading through this and doing some research, I think I've got a pretty good grasp on really what's going on here. this is the idea that say you're you're in a difficult circumstance and you make a vow you make a promise to god uh to uh uh to give to him a certain amount of money a certain amount of of property a certain amount of the produce of your fields or your land whatever it is well this is stipulating kind of how much value that translates into so if uh say that uh a father is in a dangerous situation with his children. They're traveling, and they're worried

that they're going to be attacked or something like that. And so the father promises that he will give to God, that if God will watch over him, he will give to God his son or his daughter. now the way this translates is he actually doesn't and then and then the lord you know the lord rescues him the lord brings him safely to his to his destination what this man what this father does is he gives not his own child but he gives the value that this particular chapter ascribes to his children. He gives that value in silver to the sanctuary as a freewill offering to God or as a thanksgiving offering to God for the deliverance that God provided to him and to his family. Now, you can do the same thing with yourself. If you're younger, if you're older,

if you're a man and a woman, the value is ascribed differently to each person. That's broken down in verses 1 through 8, but what it all translates into is this is the individual's way of giving financially to the sanctuary in terms of silver for the financing of the priesthood and the upkeep of the sanctuary and all those sorts of things that revolve around the liturgical life of Israel. So that's the way it starts out. Too bad Martin Luther didn't know about this whenever he told God he'd become a monk. If he didn't die in a thunderstorm. He didn't know he just had to figure out what his life was worth

and donate that much money. Yeah, let's see. He was, let me think here. Yeah, he was between 20 and 60. He was a male. So really all he had to have done was come up with 50 shekels of silver and he would have been good to go. Good to go.

Instead he went and actually became a monk. He went literal on this. He went literal on this, yeah. I mean, to us, it seems kind of weird to us, honestly. I'm reading through this this morning, and I'm thinking, wow, this is kind of strange. But this is one of the means that, and maybe it wasn't that common, but it was one of the means whereby people were able to give what are sometimes called a votive offering or a free will offering to God based upon the value that is ascribed to people.

All right, so that's the first eight verses. Then you have in 9 through 13, the consecration or the free will votive offering of animals. So if you have an animal, whether it's a clean animal, like a sacrificable animal, like a sheep or a goat or an ox or something like that, then you can offer those to God, but you can also give a votive offering of an unclean animal. That is an animal that can't be sacrificed like a camel or a donkey. Those two can be turned over to the sanctuary. Literally, say, okay, say you want to give a votive offering of a camel, all right? You have a camel, and you want to give it to God. So you could present that offering to the sanctuary, and probably what they would do with it would be to turn around and

sell it, and then that price would be given to the sanctuary treasury. Or if you have an animal that is a clean animal and can be sacrificed, then it could be given to the sanctuary as well. now verses 14 and 15 move on to the different uh different kind of offering and this is houses so verse 14 says now if a man consecrates his house as holy to the lord then the priest shall value it as either good or bad as the priest values it so it shall stand so you can the the priest as as maybe you've noticed throughout leviticus the priest really have quite i mean they're juggling a lot of different jobs here. Of course, they serve in the sanctuary. We all know that. They're the ones who are taking care of everything inside the tabernacle and offering

the sacrifices and making the bread and refilling the oil in the candles and all that kind of stuff, all that church stuff. But that's not all that they do. They're also sort of doctors. You know, if somebody has leprosy, they're the ones who have to go outside the camp to where the leper's at and check his or her skin and see how the healing is taking place with whatever skin ailment they might have. So they're not only kind of church workers, but they also had this sort of medicinal angle to their vocation. But here, lo and behold, they're like real estate agents you know they gotta they gotta go out to this house somebody's dedicated a house to god they're given a house to the church basically to the sanctuary well the priest goes out there and

he's got to be like a real estate agent he's got to look over things over how many square feet you got here you know how many rooms is it a good house is it a bad house uh where's this location and he's got to determine the value of the house oh well this house is worth this much because it's really good house or ah this house is you know worth only so much and either the house becomes the property of the sanctuary and they sell it or the the value of the house is determined by the priest as this real estate agent and the people hand over that amount of money to the sanctuary so that's uh that's another another thing that uh that they do you want you want real honest guys in this particular role yeah yeah i was thinking about that this morning too man you

get a you get a shyster in here or you get someone who's just a little bit uh uh you know a dubious moral character they can be like going to the shack and saying oh man that's worth at least at least 150 grand yeah yeah yeah you want people who are honest here this is not this is not of job you want annis and sapphira doing no yeah actually we're gonna get to them in a little bit you're right all right so uh next suppose you want to consecrate like the produce of your field to god this is another way that you can do a free will offering or if you want to give the whole field over well then you can you can do that as well and that's what's discussed in verses 16 through 25 and it gets a little complicated with the fields because if you remember

in the uh the chapter about the jubilee year if you if you sell a sell some property of yours then you get it back in the jubilee year so here the way it works is if you give a field over to god then its its value has to be determined by the number of years prior to the jubilee of course because the longer the sanctuary is able to own a field, the more it's worth. But if next year is the Jubilee, that field isn't going to be worth very much money because it's going to go right back to the original owner in the 50th year. So those verses get a little bit more complicated. So anyway, that's kind of the breakdown of the first 25 verses.

You can contribute to the sanctuary based upon the financial value that is ascribed to various people of various ages and genders. You can give gifts to God that are of the animal variety or of the house variety or of the field slash crop variety. So that's the first 25 verses. And the second half of the chapter I guess we'll go ahead and we'll briefly cover that Before we go back and talk about some of these details So the 26 and 27 are basically a discussion Or an elaboration, if you will, about the animals

So you can't say, I'm going to give a free will offering of the firstborn offspring of my, of my herd or my flock to God, because it's not yours. If you remember from way back in Exodus chapter 13, the firstborn males already belong to God and they're given as a sacrifice to God. So you, you can't, you can't sacrifice that, which doesn't belong to you. You can't give like a free will offering of your firstborn calves or firstborn lambs because they don't belong to you they already belong to God

you can't like you know give something to God that he has already claimed as his own 28 and 29 is a discussion of of things that are especially devoted to God

so if you set apart something to the Lord then it is then is devoted to him. It can't be like taken back. It can't be, uh, it can't be somehow, uh, you know, break the contract that you have made. It belongs, it belongs to God already. And then verses 30 through 33, our discussion of, of, uh, of tithes, the giving of the 10% of the produce or the 10% of the animals born every year, every year to God. So that's kind

of the way that things that things wrap up in uh those final those final verses so getting back to uh especially this first the first half of the chapter now what i think what i find especially interesting about about this section well there's there's a number of things but one And one that stands out for me, especially, is how every single Israelite is involved in the stewardship of the Lord's sanctuary. So it wasn't like a certain group within the Israelites, like the priesthood, they were the only ones in charge of the sanctuary. This was a responsibility that was given to all the Israelites. So it didn't matter how old you were. It doesn't matter if you're a man or a woman.

Doesn't matter if you're a farmer or a rancher or have some other occupation, whoever you are, if you're an Israelite, then you have a part to play in the upkeep of God's sanctuary, in the giving of gifts in order to sustain the worship which takes place there. So it wasn't just the responsibility of a few, it was the responsibility of all. And the second thing that I find especially interesting about this chapter is how much it actually intersects quite a bit with some New Testament passages that you might not initially realize are connected with Leviticus 27. And I guess we can start with the one that you brought up, Dan. Are you guys talking about that in 30 minutes in the New Testament? We've already talked about it, yeah. Oh, have you? Okay. Well, if you already listened to 30 Minutes in the New Testament,

which you should, then you've already heard this. But let's talk about Ananias and Sapphira. So this is Acts 4 and 5. I'll test your memory and see how well you've learned what you guys talked about. I've talked about a lot of things since then. Yeah, so I'm in Acts chapter 4, the last section of that, beginning about, oh, verse 32 or so, kind of bridge between the Old Testament and New Testament here. So we've just heard about how in the Old Testament, the Israelites, the believers,

were involved or invested in the ongoing worship life of the sanctuary and the care of the priesthood And everything that entailed, which also included the care of the needy, of the poor and the orphans and the widows, because that was part of the responsibility of the sanctuary as well, that all the Israelites were involved in this. But when you get to the New Testament, what we see, for example, here in Acts chapter 4, is a continuation of that. So what they're doing here in Acts chapter 4 is actually the ongoing work of Leviticus chapter 27. We're in a new covenant, but the same love and mercy and commitment that characterized the Israelites continues to characterize the New Testament church. So here's what's happening. You're in Acts chapter 4, verse 32. It says that the congregation of those who believed were, they were united.

They were of one heart and soul. Not one of them claimed anything belonging to him was his own, but all things were common property to them. Goes on to say the apostles were bearing witness to the resurrection. There was abundant grace. verse 34, there was not one needy person among them for all, listen to this, for all who were owners of land or houses would sell them and bring the proceeds of the sales and lay them at the apostles' feet, and they would be distributed to each as he had need. And then we have an example of someone who did this. There's a guy named Joseph who was a Levite. He was of Cyprian birth,

but we know him better as Barnabas, which comes from the Aramaic bar nabas. Bar means son, and nabas means encouragement, so Barnabas is the son of encouragement. And it says that this Joseph, also known as Barnabas, he owned a tract of land, and he sold it, and he brought the money from the sale and laid it at the apostles' feet. We'll stop there a second. Now notice that two of the categories that we have here are categories from Leviticus 27, right? So if you owned land or if you owned houses, one of the things that people like that were doing is they would sell the house or they would sell the land, and they would bring the money and put it at the feet of apostles. Now, in Old Testament terms, what they were doing was they were fulfilling what God said

in Leviticus 27 about using the money from houses or the money from lands and bringing it not to the feet of the apostles, but you would bring it basically to the feet of the priest. That is, you would bring it to the sanctuary, and from the sanctuary, it would support the worship that took place there. It would support the needy of the land, the orphans and the widows. So the money that was given in Leviticus 27 is the same kind of money that's given here in Acts chapter 4. But in this case, in particular, it's used to take care of the poor and the needy. But then I'll turn it over to you, Dan. We had the example of Barnabas, but we have like another example after that right this is our our friends yeah yeah yeah it doesn't it doesn't

go as well for them uh you know what's interesting about the early church is that you do see uh there's obviously some context uh but you see like this you know you hear this is a common phrase you know they had all things in common right that kind of stuff what you see is that there's and we know this from from early church history and stuff that there was a lot of poverty within especially within the jewish church there was drought there was famine there was there was just a there was a lot of needs and we also see that there were there were people who were not having their needs met because they were of the wrong family or whatever and so you see like the early establishment of like sort of this of bringing everything in and then putting people

in charge of of distributing it out and by needs i mean we're not talking about maybe the way we think of needs uh this is talking about making sure that everyone had like food and shelter yeah we're talking about we're talking essentials essential stuff here yeah and so um and so the idea is i think functionally you know because someone might look at this and be like okay so that we need to do is like pool all our stuff and then divide it up among ourselves equally so we all the same stuff i don't think it's that as much as it would be a wrong thing if there was you have to take this down to like sort of the local congregation level but like chad if you were going to your local church and then you found out there was a family in your church who literally

didn't have any food to eat none they weren't they were not going to eat this week and the church did nothing you did nothing the church did nothing that would be wrong like that that shouldn't be a thing that happens right i think that's the idea here is that that people's uh basic needs are met um and there's a lot of basic needs in the early church and so people are literally going to be like man there's so many people with all these needs i'm gonna literally sell sell something sell a house sell some land though this is the like orphans and widows is like a huge theme with you know in both old and and in the new testament is someone's got to take care of these people um and they're part of our you know our congregation they're part of our they're

they're part of the church and so that we have to do that so yeah you see you see people doing this a whole bunch and then you see uh which of course you know if you're doing that that's a pretty i mean if you heard about somebody who went and sold their land and then like gave the money to the church so the needs of the poor could be met you'd be like that's quite a guy that's pretty that's pretty legit so you know ananias and sapphira decided to get in on this this thing and they're gonna sell they're gonna sell some stuff too uh and they're gonna tap in to the credit and tap into the uh the righteousness that is obtainable uh right there pr move right yeah they're about to be somebody but their generosity is about to be known but they're also going to

withhold and and it's not a matter of i mean we see in the text um that it's not a matter of i mean they didn't have to i mean this isn't a law they don't they don't have to give every cent of it they didn't make some oath that they were would except for the fact that you know they could have sold it and said hey we want to give half of the proceeds of this to the church and that'd been fine uh but they didn't instead they come and they lie not just to the apostles but they lie to god and say by saying to the church this is how much we sold it for here's all of it we've given we've given the entire amount and god decides that uh this is something worth getting out in front of that's the best way i can expect because because it seems that's a that's a that's

a mild way to put it yeah i mean uh because it seems harsh you're like man is this what god does this is early in the church and this seems like one of those times where God nips something in the bud like don't do this and I would assume that people didn't do that again for a while probably not yeah

yeah if you want to sell some property and give some of the money to the church that's fine but don't come in here and claim you're giving it all to the glory of God don't do it 50% of it is still in your back pocket not a good idea

not only did it happen but specifically it was recorded as happening you know about .01% of everything that happened in the church was actually recorded in the bible so what's there is there for a reason so this is recorded for

every generation after that to read what happens to Barnabas first and then to read what happened to Ananias and Sapphira next so yeah So that's one—Acts 4 and 5 is one example, I think, of how Leviticus 27 informs—informed the life and the acts of mercy that the New Testament church was engaged in. When you read things like that in Acts, or earlier in Acts chapter 2, where we have a similar section where people are selling property and homes and giving to the—well, Acts 2.45, they begin selling their property and possessions. We're sharing with them, sharing with all as anyone might have need.

Well, that's the same thing. This is the way that the New Testament church, which, of course, was almost exclusively Jewish at this point, this is the way they were living out in the New Covenant the deeds of mercy and the acts of offering that were characteristic of Leviticus chapter 27. Now, just to throw one more example out there before we run out of time that that I find intriguing on a on a kind of the flip side of this in Mark chapter seven, I believe it is. Yeah, Mark 7, 9 through 13, we have an example of people who were basically wanting to dedicate property to God to give some sort of votive offering to him. But Jesus criticizes this because the reason they were doing it is so that they could gain glory for themselves and withhold mercy from those that God had given them to care for, specifically their parents. So in Mark chapter 7, verses 6 and following, first of all, Jesus quotes Isaiah. He says from Isaiah, this people honors me with their lips, but their heart is far away from me. But in vain do they worship me, teaching as doctrines the precepts of men, neglecting the commandment of God you hold to the tradition of men. And here's the example that he gives.

He says, well, God commanded you to honor your father and your mother. And he also said that he who speaks evil of father or mother, let him be put to death. I mean, this is a serious business. And then he says to the Pharisees, but you say, if a man says to his father or his mother, anything of mine you might have been helped by is korban, you no longer permit him to do anything for his father or his mother. Now, this word korban, it's a Hebrew word that made its way into Greek. It's based on the Hebrew word korav, which just basically means to give as an offering. It became a technical word for the kind of votive offerings that we've been talking about here. So what some of these Pharisees and teachers of the law were doing

was rather than caring for those that God had put into their lives, here specifically their parents, they were saying, you know what, I'm going to give all my money to God instead. All of this money that I could use to support you, I'm instead going to dedicate to the sanctuary. And Jesus criticizes, of course, because what they're doing is they are neglecting the commandment that god gave them about honoring father and mother and instead what they're trying to do is to boast their own righteousness uh by this gift which

they are supposedly giving giving to god yeah i think in both those instances i think that the The reason that God dislikes it so much is that you are using the needs of others to gain something for yourself, which just is contrary to the heart of God. So you would look at a need and say, I could do something, look like I'm supplying that need, and I will profit in reputation or in honor or whatever, perceived righteousness. it's pretty obvious that god finds that disgusting um so you literally look are looking at someone who has needs and thinking what can i get from them which is like the worst possible thing to look at someone with a need and think yeah it's really it's a it's like an abuse of love right it's using it's using those who who should be loved as uh as a way to basically promote self love uh yeah which is uh which is which is a disgusting thing thing to do and so yeah both

those examples are uh are illustrations of of that from mark as well as from as well as from acts the uh and they they they negate the very purpose of liticus liticus 27 which is that uh you're not required to do this but if you out of your uh out of your your free will offering your votive offerings want to do this in order to support the sanctuary the work of god the needs of your neighbor then go for it uh that will be be something which is well pleasing to god to do and i think uh we're gonna have to call it quits there i think we're like at 41 minutes in the old testament right now so everybody thanks for thanks for tagging along through libidicus and hold tight we're jumping into numbers next week that's right guys thanks for hanging out uh three

books down uh i promise you that numbers will be you know if leviticus was more interesting than you thought leviticus would be i promise you numbers will be more interesting than than you think it is as well hey if you are out in the south and you want to come hang out with me and chad next month come hang out in hattiesburg mississippi that's september 15th me and chad are both going to be there uh we'd love to see you it's free so you can come to this event for free just go over to christholdfast.org go to the events page you can get all the information uh you can come hang out with me and chad and jared wilson and cindy conch and scott keith and blake flatley we'd love to see you chad we'll see you next week for numbers all right man see

you then Oh, oh, oh, oh, oh, oh, oh.