40 Minutes In The Old Testament - Episode 141 (Numbers 15:22-41)

Episode Date: November 22, 2018

God wants everyone to experience forgiveness and sets up ways for the non-Jews to come in. Where are examples of this happening elsewhere in the Bible? There is a certain kind of sin that stands above others. Is it sinning intentionally or is it something else? The Law doesn't budge on sin as a man is stoned for breaking the Sabbath. Tassels are sown on the edges of everyone's garments and there is quite a bit going on there. Chad and Daniel discuss all of this. Have a listen! 1517 Podcast Network Become a Supporter

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 1517.org slash podcast and check out all the great things that are going on over there all the podcasts chad this i think this this episode is going to come out on thanksgiving that's a lot to be thankful for yeah you can be thankful for me and chad turkey 40 minutes and while you're sitting there just like being like man i'm really thankful you could be you could be like you know what i just feel i feel i feel so thankful that I need to support the show.

So I just go over there to 1517.org and I go over to that support page and I just become a contributor. You could do it. Tis the season. So you could do it. And if you already do it, thank you so much for doing it.

Chad, what do we got going on in the book of numbers? We're on 15. Yeah, so we're not quite halfway through the book. But we're getting closer. of course because there's 36 chapters so we can say that we're almost halfway through getting there yeah almost halfway so we got we got some sin to deal with this morning oh boy i don't know if you i don't know if you have any sins that you may have committed not recently not recently yeah it's been a few days well just in case it happens to you then uh here's some things to keep in mind

what we're what we're talking about this morning we finished talking about uh chapter 14 last time where we spent at least a couple episodes with the rebellion of Israel there at the border of the promised land. And then for the last few minutes of the last episode, we got into the first half of chapter 15, which is kind of a recap of some of the sacrificial material that we've covered earlier. And actually, we're going to see a little bit of that in the verses that follow with 22 and following. but there's also going to be a little bit different accent in the latter half of these verses. So that's where we're picking up today. Numbers 15, 22, and following. So the first few verses are about what are usually referred to as unintentional sins or sins that are hidden from

the eyes of the congregation or sins that are committed inadvertently. And we've actually, talked about these a little bit back in Leviticus, sins which Israel did not know they were committing and then found out later, and the sacrifices which they could offer to atone for those sins. So these are primarily corporate sins, although there's some individual focus in the latter half of these verses as well. So for instance, here in verse 24, it says that, you know, if someone has committed these sins and done it intentionally without the knowledge of the congregation or literally away from the eyes of the congregation, then here's what you do. Well, you take a bull for a burnt offering, and then you take a male goat for a sin offering. We talked about the burnt

offering and the sin offering quite a bit when we were in Leviticus. And what's the result of this? well verse 25 and the priest makes atonement for all the congregation and they shall be forgiven so this is a uh the same kind of language that we've encountered multiple times different kind of sacrifices for different kind of sins uh you got bulls for burnt offerings you got the male goats for for the sin offering and the result is we have this like three different times in these these verses that they shall be forgiven their uh their uncleanness is cleansed their sins are atoned for and they are now in a right standing standing with god and it's the same whether it's a a native israelite or someone who happens to be living in the land for uh for whatever reason

maybe they're they're working there they're passing through but they are not a native instead there an alien who is sojourning with the people of israel which must have happened quite a bit because this comes up quite a bit this idea of a someone sojourning who's a non-israelite and in fact we have a we have a lot of instances that we know of by name throughout the rest of the old testament uh i mean just to to name one that uh would uh be recognizable by people and that's Bathsheba's husband. He was Uriah the Hittite. He wasn't Uriah the Israelite. So he was from the land of the Hittites, but he was not only living in Israel, he was actually one of David's chosen warriors. He was in the inner circle of King David, this man who was not a

native-born Israelite, but as it were, adopted into the family of God. I mean, another one that comes to mind is one that we'll see in the early chapters of Joshua, and that is Rahab, who was the prostitute in Jericho. So she's obviously not an Israelite, and obviously even from an immoral vocation, and yet she was brought into the family of God, married into the people of Israel, and was received as a full member of the church. So those are just a couple examples. But there's a lot of sections in here where we hear a concern for the alien, an incorporation of this non-Israelite, even into the worshiping community. And that's something we see that carries over into the New Testament as well. You'll see several times, like in the book of Acts, reference to the God-fearers

who were part of the synagogue. Well, the God-fearers were non-Israelites, non-Jews, Gentiles, who had begun attending the worship of the synagogue and were either partially or fully incorporated into the life of the synagogue. So when you hear about God-fearers in the New Testament, that's really who is being spoken of. And just one more example, in the temple, in Herod's temple in the first century, there was the court of the Gentiles. So Gentiles were at the temple in order to worship God. Now, they couldn't get as close as the Jews could. There were certain kinds of spheres of holiness around the temple, so they were restricted to one area. Nevertheless, they were included in the worship that took place at the temple. So

So you have this concern for the non-Israelite, the non-Jew, that begins already back in the early days of the Torah. This is what the Ethiopian eunuch is, right? So when Philip comes upon the Ethiopian reading the prophet Isaiah, that doesn't make any sense. That's weird. But what he is, he's traveled all the way to visit the temple, and he's on his way back, and he's reading the prophets.

So this is a guy who believes it's, like, clearly not a Jew. I mean, he's two things that are not Jewish. He is Ethiopian, and he's a eunuch. And the Jews, they didn't roll with eunuchs. That's not a Jewish practice. They didn't create eunuchs. Yeah, yeah. I mean, that's a strange story in many ways.

So you got a non-Israelite reading an Israelite prophet while he's bouncing along in his chariot. Yeah. and stops for a little bit of a prophetic messianic interpretation and, hey, while we're at it, let's get baptized. Yeah, it's crazy. But he's a guy that obviously is a believer of sorts. Yeah. He would be one of these God-fearing Gentiles that would travel.

You have to assume that he is traveling for a certain event, for a Jewish event at the temple and that he's traveled to it for that. Yeah, and I can't help but wonder how many stories like his that we don't know. I mean, we're given these scattered stories in the Old Testament and the New Testament about these non-Israelite believers who, you know, may be actually living in the Holy Land or might be living as far away as Ethiopia. Or, you know, you have the case of Naaman the leper, right, who's from the land of Assyria. And, you know, he goes back home after being cleansed and took his faith in Yahweh back with him. And the Jews lived in Babylon after 586 B.C., where they were exiled by the Babylonians. Most of them stayed there in Babylon when Ezra and Nehemiah and that crowd, when they went back to rebuild the temple and to try and rebuild Jerusalem, there was a very small percentage of Jews who returned.

Most of them stayed in Babylon. In fact, Babylon was like the epicenter of Judaism for centuries. It was like it wasn't Israel. It was Babylon. And so you have the influence of the faith in the Messiah there in Babylon. And I suspect that that's where the wise men heard about the star and the promise and all the particulars of the Messiah is from the Jews who were living in Babylon. Oh, yeah. I've always assumed that this is related to Daniel and how that all goes down. Because after the thing with Daniel goes down and he gets, you know, thrown in the lion's den and you have the Shadrach, Meshach, and Abednego. That whole – like God becomes – it becomes just fine to worship the God of Israel. I mean not only is it okay to do, it's encouraged after that. So you have – it goes from being strictly forbidden to, no, this God is straight up real.

So I've always assumed that the wise men have something to do with sort of a belief in the God of the Jews that's sort of left over from the exile. Yeah, I think we Christians tend to think that the carrying out of the Great Commission is sort of a New Testament deal. I mean, in some ways it is, but we also need to keep in mind that God had his ways of spreading the faith in the Old Testament as well to very far-flung places, even as far away as Ethiopia. Ethiopia so it was by no means like at the border of the of the promised land is as far as the faith in in the messiah went it traveled lots of different lots of different places so anyway uh that was kind of an aside that has to do with the offerings that even uh these non-israelites could could offer well i think i think that what what you see what's super cool about this is that you have God concerning himself with the forgiveness of sins of non-Jews.

So what it tells you is that God has always been concerned about the forgiveness of the world's sins. Not just this select people, but he has his people, but it's not as though when Jesus shows up is when God is concerned about forgiving everyone's sins. It's in the Old Testament, too, that you see that even those who are not Jews can participate in the sacrifices and get their sins forgiven. It sort of shows you the heart of God has always been to forgive everyone's sins. Yeah, I mean, Israel was the Old Testament church, and just like the church today, is the purpose of the church today is to take the word of God and to speak that to one another and

to speak that to others and to bring them into the community of God where they receive the gifts. And so it's not as if, you know, we kind of erect these walls and keep forgiveness and the word of God inside these churchly walls. That's not the purpose of God giving us his word. It goes out and it bears fruit uh all around all around the globe and it was the same with israel i mean he gave them the promises he gave them the commandments he gave them the sacrifices but all of that wasn't so that they would hoard it and just keep it to themselves uh abraham was to be a blessing to all nations and so the the children of abraham were to be a blessing to all nations they were and they were a blessing by taking the gifts of god and uh wherever they

went to bear witness to those. And, and lo and behold, they, those promises, that word of God bears fruit in his, you know, in Ethiopia, in Nineveh, through the preaching of Jonah, through Naaman, as he goes back to Syria, through the Jews as they're exiled to Babylon, and who knows where else this, this word of God went. So anyway, that's a, that's the first, first few verses of that section, 22 through 29. Now we have an interesting section coming up here, which may be troubling to some people. Well, I'll try and explain it as best I can. This is verse 30 and following. Let me just read to you the first couple of verses, and then we'll talk about it. But the person who does anything defiantly, whether he's a native or an alien, that one

is blaspheming the Lord, and that person shall be cut off from among his people, because he has despised the word of the Lord and has broken his commandment. That person shall be completely cut off, his guilt shall be on him. That's kind of a couple of scary verses. And I don't like the way that the Bible that I use has section headings, not just chapter headings, but actually, you know, has words that's supposed to introduce it. And so here's what mine says. It says, no offering for intentional sins. Well, the problem with that is the word intentional does not appear in in these two verses at all uh now the translation that i have is defiantly and that's a that's a pretty good pretty good translation but it's still not it still doesn't

capture the essence of really what's behind the hebrew in this in this section so literally the person here's the way it starts out but the person who does anything so this is we're talking about sins here. The person who, we could paraphrase, who sins literally with a high hand or a high handedly, whether he's a native alien, that person is blaspheming the Lord and shall be cut off from among his people. Now, you've got to bear in mind the biblical image of an uplifted hand. We know from not just the Bible, but from a lot of Near Eastern sources, including iconography, that it was very common for the Near Eastern gods to be depicted with their hand held high, holding, for instance, a sword or a spear or an axe or a lightning bolt or something by which they are

going to wage war against their adversaries, whether that was other gods or other peoples or whatever it might be. So it's a military image, this lifted, this high hand lifted up. And we have that, that's in Near Eastern sources, but we also have this in biblical sources. I think it's Numbers 33, 3 uses this exact, exact phrase with an uplifted hand or with with a high hand to describe the the attitude of the israelites as god had given them victory and we have over and over in the old testament the image of god stretching forth his right hand or uplifting with his right hand or waging war with his strong arm so the the arm of the lord of the

hand the Lord, especially as it's directed against his enemies, is a very common biblical image. So God is the one who, when he raises his hand, he is acting to defend or to attack, to defend his people or to attack his foes. Now, take all that and read that particular background into this verse and you see what's going on here this is this is not just some sort of intentional sin this is an act of active willful unrepentant defiant attack upon the ways of god himself so it's as if we are lifting up our hand in order to wage war against god that's what this is talking about. So the person who sins in a way in which they're lifting their arm and holding, as it were, their sin as a weapon to use against God, acting not only defiantly,

but almost militaristically against God. We're going to wage war against God by our sins. And so we're going to be his enemy, and we're going to do whatever it takes in order to defeat, as it were, God. That's what this is talking about. And of course, that act is one of blasphemy. And the result is that person shall be cut off from among his people because he has despised the word of the Lord and has broken the Lord's commandments. And so his punishment will be he's completely cut off from his people. And the only one to blame is the person himself. This is, I don't want to say this is the sin against the Holy, the Old Testament version of the sin against the Holy Spirit, but it's a pretty close equivalent because this is a person who

doesn't want to have anything to do with God's will, God's word. In fact, actively fights against it, raises his hand toward heaven, shakes his fist toward God in this military sort of way, as if he were declaring war against the heavens. And for that person, not only is there no sacrifice, but they don't want to sacrifice. That's kind of the point here. There's no sacrifice because why would they be bringing a sacrifice when they're at war with the very God to whom they would be offering the sacrifice? Yeah, this person is not like,

oh, dang, now I won't be forgiven by God. This is for real the God-hater. Yeah, that's a good way to put it. This is active hatred toward God. So the very last thing this person would want would be for God to forgive him. I know when I've read this before, I was like, whoa, that's some pretty dark, serious stuff.

Yeah, you're like, I think I've sinned on purpose before. This is not good. I think I've sinned intentionally every day. But this is not what that's talking about. So if you have that as the heading in your Bible, like no offering for intentional sins, well, just mark it out. Write something else above intentional. Yeah, as unuseful as chapter divisions can be, headings can be even—I think headings are even worse, because headings provide you with a theological presupposition.

So when you read that, somebody is supplying you with an interpretation of what is coming next, which is dangerous. yeah yeah very very dangerous i mean that's just one example of how it can skew your whole understanding of what what is uh what is to come that's just two verses and the chapter finishes off with another example and this is uh this one's pretty intense too this is a i mean this is a a very specific example of sabbath breaking so uh this this tells you how seriously the sabbath was to be was to be taken by by the israelites and i used to think i used to think that this was a an example of this kind of defiant uplifted hand against god but i i don't think that it is i think this is a this is a completely because this person ends up being executed they're not cut off from

among the people they're actually actually put to death so here's what happens so uh the israelites in the wilderness of course and they and they find this guy who's gathering wood on the sabbath day which is uh uh a uh an obvious breaking of the sabbath law about rest so you can't go out and gather wood on the sabbath day so some people find him and they bring him to moses and aaron and uh in front of all the congregation and they they it says they put him in custody i don't know what that means. You know, they tied him up, whatever it was. They made sure he wasn't going to get away because they didn't really know what to do with him. I guess this is the first time something like this had happened. So what do you do with this guy who's breaking the Sabbath?

Verse 35, God gives his sentence. He says, the man shall surely be put to death and all the congregation shall stone him with stones outside the camp. So that's what happened. All the congregation brought him outside the camp and they stoned him to death with stones just as the lord had commanded moses this is one of those punch you in the face kind of verses you know sometimes sometimes i think that we we uh we can we can get the impression that god kind of weeks at certain sins you know like yeah kind of shrugs well you know and we kind of tone down the law water it down and you know i don't really take it that that seriously this is one of those where the law comes along and punches you right in the face and reminds you that uh the law doesn't bend the

law doesn't somehow uh cooperate with sinners if you will and kind of wink at transgressions the law is the law and the law will always be the law and the law always accuses and the law always threatens punishment to all to all lawbreakers and so verses like this come along and they say okay, this guy broke the law the Sabbath day, and he's dead. So I think that's one of the reasons I think passages like this are included to remind us of the seriousness of the law and, conversely, of our serious need for the gospel. Because apart from the gospel, then, you know, we all deserve the penalty that this guy suffered. The wages of sin is death. And the law always accuses. The law always is there to point its finger toward us as those who are worthy of death.

And so these particular stories are a vivid and unforgettable reminder that without grace, without the good news, then we have zero hope. Yeah, I mean, it's there to tell us that the law actually kills, and that's all it does. that's what it does there's no mercy in the law there's no room for it the law does not be like well you know let this one slide

no it's hard it's unwavering and it it doesn't care about mercy or grace it doesn't let things slide it doesn't do that that's not what the law does the law kills and you have a physical

you know objective example of that and this is what the law does to us i mean they spiritually i mean it just it kills us that's why it's so that's why it's so dangerous and destructive when uh churches slip into the galatian heresy where the gospel comes and people hear it's great news uh the best of the best of news and then somehow the message gets twisted around to where the purpose of the gospel is to bring people back under the law it's just like it's like resurrecting somebody and putting a gun to his head yeah it's just killing him right over again no we we don't the gospel doesn't come to us so that we can go back under the law the christ is the end of the law period the gospel comes to free us from that to free us from that condemnation so

So it doesn't like—the gospel doesn't sort of ready us for a life that's lived under the law, because a life under the law is just death. Yeah, no, the gospel does not come along so that you can go give the law another shot. That's not what it does at all. The law is there to kill you, and then the gospel is there to raise you from the dead. That's it. Yeah, but that is probably the most popular false teaching that's been around ever since Galatia. yeah oh yeah having begun by the gospel now we're going to get back under get back under the law

because of course that's the that's the way we're born i mean we're born as creatures of law that's the way we live whether it's big l law or little l law we all live with shoulds must and ought to's and we we think you know if i'm good enough this will be all right if i'm bad enough i'll get punished and and some just can try to be good enough so that everything will be okay with me including my relationship with god and that's just the our natural uh disposition and so it's easy for us it's like second nature for us first nature for us to go right back under the law but the gospel keeps coming along and and telling us no that's it's not the case at all uh god didn't save you so he could kill you again he saved you so that you'd have life in christ and not

death under moses that's right all right now at the end of the chapter 30 37 through 41 we have a we have a real interesting section here that actually has it it sends out its uh it's uh its impact across both testaments interestingly there's a it's kind of a of a it's one of those little bitty sections the old testament that ends up popping up all over all over the place so here's here's what it's about god's speaking to moses and he's telling the uh telling him to tell the israelites about what kind of kind of tassels they're supposed to have so uh he says tell them that tell the israelites that they shall make for themselves uh tassels or fringes if you want to translate it that way on the corners of their garments

throughout their generations and that they shall put on the tassel of each corner a cord of blue you could also translate as a cord of purple and well what's it for verse 39 so it says the tassel is for you to to three things to look at and to remember all the commandments of the lord so as to do them and not follow after your own heart and your own eyes after which you played the harlot in order that you may remember to do all my commandments and be holy to your god and then the chapter finishes out i am the lord your god who brought you out of the land of egypt to be your god i am the lord your god now what's interesting about this is this is this this is one of those old testament instances where physicality is uh imbued with spirituality if

you will so that the physical the tangible the visible becomes the conduit by which god is is bringing people to a remembrance of his word and of his promises so uh what we got kind of two different things going on you've got there are these tassels which uh if you've if you've been around any kind of synagogue services or just around uh maybe have some friends who are jews you you might hear them talk about the zz so t-z-i-t-z-i-t-z-z or sometimes it's pronounced but what these are these are the cords of the tassels that hang from the four corners of their garments like you might see on a tallit or a prayer shawl prayer shawl today now what for the Israelites, what this meant was that on the corner of their outer garment, they would have

these fringes or these tassels that hung down. And one of these, on the corner, there would be this cord of blue or of purple. Now, this is fascinating in two or three different ways. Number one, the wearing of these tassels was the connection that each Israelite had to the high priesthood as well as to the tabernacle itself. because this particular color purple or blue however you want to translate it was the same kind of color made from the same kind of material that was included in the inner veil that hung between the holy of holies and the holy place as well that was on the the high priest vestments that he wore so you can kind of think of these tassels as a reminder especially that that blue or purple tassel, element of the tassel, as a reminder that every Israelite was royal

and every Israelite was priestly. So, you know, God said, I will make you a kingdom of priests, your kings and priests, your royalty and your priests. This wasn't just for certain individuals, but this was for all of Israel. So this is kind of what we might call the reminders of Israelites of their status as part of the priesthood of all believers. Each Israelite was a priest, and this color tassel connected them visually to the inner veil as well as to the vestments of the high priest. And another thing that's of interest here is there's this conception that the tassels, as they hung down, are sort of an extension of the person.

We have a lot of evidence from the Near East that the tassels of people were even used as sort of an emblem of identity. So a tassel was like an extension of the person and their authority. Now, what I find most fascinating about this is how this connects with one Old Testament story in particular and then a couple of New Testament stories. You may remember that in 1 Samuel, when David had been anointed as king, but Saul was still reigning, and Saul was hunting for David in the wilderness. And Saul goes into, this is such a funny story. So Saul goes into a cave to relieve himself. And David sneaks up behind him. He has a chance to kill him, but he doesn't.

Instead, what he does is he cuts off the edge of his garment. He cuts off the tassels of Saul's garment, and then he sneaks off. Saul presumably disrobed in order to relieve himself, and so David sneaks in and cuts off the tassels and sneaks out of the cave before Saul even knows what's going on. And then later, from a distance, he confronts Saul and says, basically, he holds up the tassels and says, hey, basically, I could have killed you.

i was that close but i didn't because i respect your uh the fact that god put you on the throne and then saul saul says something very interesting saul says that he knows now that god is going to put david on the throne why because it's as if this act cuts saul off that very act because the tassels are like an extension of the person david cutting those off was like god using him to cut off Saul from his continuing service as a king. So that's the Old Testament story. The New Testament one is the one that we're probably most familiar with, and this is the hemorrhaging woman, right,

who sneaks up behind Jesus in the crowd. When everybody's around him and she touches the corner of his garment, the corner of his garment would have been where the tassels were at. And when she touches that, Christ feels power come out of him and go into her in order to heal her and that's why he stops and says who touched me you know he says who touched who touched me but she actually touched the corner of his garment and the reason why this was touching christ because this was an extension of his of his person as it was for all for all the israelites so that's that's kind of the the background of uh of a

couple different ways these tassels uh played into various of the old testament stories and and new Testament stories as well. I had not thought about David cutting, cutting those off. So yeah, yeah. It's one of those crazy old Testament stories. It's humorous. And it's full of a full of insight to, uh, evidently if you, if you, if you open a Bible app sometime and Google the word, I mean, and search for the word purple in the new Testament, you know, old Testament too, but search for the word purple in the new Testament.

And there's, there's several, several, maybe, I don't know, 10 or 12 instances that come up this word for for purple is uh it's talking about the uh let me back up so the the dye by which things were made purple was extracted from a snail was like a a sea snail that was harvested in shallow water and was extremely difficult to obtain and so anything that was purple anything was dyed purple was very very expensive and that's why for instance roman emperors were the only ones who wore purple mantles this was a sign of not just royalty but but riches i think this is where we get the term like royal blue or uh an old term about someone was born in purple that's the idea of uh uh they were connected with with

riches and power and wealth because it was so difficult to obtain the dye from these snails in order to die, you know, like a full mantle would have just been astronomically expensive to obtain. And that's why we know, for instance, in the Book of Acts, Lydia, who was an early Christian, says she was a dealer in purple. Well, that meant she was probably a millionaire back in that day. I mean, she was very wealthy. Be like, you know, someone owns a diamond store something like that it was just a lot of wealth that's there and so lydia as someone who who worked in that industry in the purple industry then she would have been extremely extremely wealthy this a lot of this purple came from phoenicia phoenicia actually means purple

because it was so connected with that particular area of of uh of the mediterranean where this these snails were found from which the the purple dye was was made so anyway there's a lot of a lot lot of kind of background to to to that color and it's in connection to royalty and uh and honor and it all is encapsulated if you were if you will in these little tassels that hung from the from the corners of the israelites garments so because it can be translated purple or blue is this is this sort of like you were saying like royal blue is it sort of this purpley blue then yeah from what from my research yeah there was a the royal blue is actually traced back to uh uh to this what's called tyrian purple or tyrian blue uh from like from tyrian meaning

related to the land of tyre we think of tyre inside in the in the bible so this is where these uh this dive these snails were located from which the dye was made and so it became associated with uh with royalty and uh and throughout throughout the uh throughout the near east and so i i think anyway that's where we get that term royal royal blue is connected with all the way back to all the way back to this this particular uh time period so it's pretty cool uh and the purpose of these were for the israelites i mean it wasn't just like oh look at my pretty purple tassel the purpose was actually threefold so uh when the israelites saw this they were to uh to look at it this is verse 39 to look at it to remember and to do so

you see the purple and you remember who you are. You remember that you are part of the royal priesthood of Yahweh. It's not just Aaron and his sons who are in some sort of priestly role, but it's every Israelite. And you remember, you remember all the commandments that the Lord has given to you. You remember all his promises. You remember the covenants. You remember all these things with the result that you act. So you conduct yourself, you conduct your life as one who is uh is is a follower of yahweh is one who's part of the the covenant covenant community so these were this was a way which you know i mean we we still have memories associated with certain uh shoes or or a shirt or a coat or something like that maybe it's something happened to us

when we're wearing that particular article clothing so clothing still has this kind of symbolic or uh or memory function for us and well for the israelites that's what these tassels served as a reminder when they saw him to remember Yahweh, to remember his promises, and to keep his covenant, to act as those who are part of the chosen people of God that he has redeemed,

brought out of slavery, and is now bringing to the promised land. Amen, and that is 40 minutes, man. That went by fast. Went by fast. Oh, man, you just wait until next week's going to be

bad. Next week's going to We didn't want to ruin your Thanksgiving, guys. Yeah, I don't want to ruin your Thanksgiving, but we've got quite a story coming up. Koraz Rebellion. So buckle up for next week. Yeah, well, guys, have a great Thanksgiving. We didn't want to ruin it with a bad story.

So eat up, be thankful, and we'll see you next week, Chad. All right, see you then. We'll see you next week.