40 Minutes In The Old Testament - Episode 176 (Deuteronomy 24:5-25:19)

Episode Date: August 4, 2019

God puts some interesting laws in place regarding the first year of marriage, loaning money, kidnapping, and skin conditions. God is concerned with how Israelites treat each other in very practical ways. Someone is not allowed to die for someone else's sins and that has radical implications for the work of Christ. Chad and Daniel discuss all this and more. Have a listen! 1517 Podcast Network  HWSS Conference Donate

Welcome to another episode of 40 Minutes in the Old Testament. 40 Minutes in the Old Testament is a 1517 Podcast Network Podcast. You can go to 1517.org slash podcast. Check out all the other podcasts we got going on over there, over at the new site, the new 1517.org, which is the new ChryslerFast.org, which is the new ChadBird.com. They're all in one place. You can check them out. If you haven't perused the site, go over there and do it. Also, while you're there, you can go on to the events page, and there's a little link for Here We Still Stand.

I think there's still about 35 tickets left to that conference. if you want to be one of the last 35 to get in we have a code for you as a podcast listener p net 19 you just enter that in the promo box at checkout p net 19 you get 25 off your ticket we'd love to hang out with you chad what is going on man i'm hanging out my grandsons they uh joined a couple days ago so i get to be pop for a few days which is pretty cool yeah they're wearing me down i've forgotten just how much energy two and five-year-olds have to make it there's something to make you feel old like that huh oh my gosh yeah yeah i'm almost 50 i'm 49 but i feel like 10 years older after two or three hours of playing with them every evening but uh yeah it's been good

to good to have them here we got family coming in tonight they're all going to hang out with us for few days we have uh in new bronfels texas we have a lot of water activities we got two rivers coming through town we got the water park schlitterbahn so anyway we'll be uh be hanging out in the water for next two or three days well we're journeying through i mean we're in chapter 24 of deuteronomy and uh i mean we are nearing the end of it's actually closer than people might think it is because uh it's things get a little different after this yeah they do uh the main section of deuteronomy is chapter 2 through 26 uh that's that's the main core of the all the various laws and statutes and whatnot that we've been talking about so we are yeah we're happily through 24

and so 26 is going to end that particular section and after that it's uh yeah you got some summary of curses and blessings that's going to take up a couple chapters then you gotta then you gotta song and before you know it you're at the end so yeah i mean we're it's on the horizon we're getting we're getting pretty close now and we'll we'll see if we can cover actually most of most of 24 through 26 today um no guarantees but uh a lot of this material we should be able to to hit pretty quickly so yeah we're getting uh we're getting close before you know it we'll be crossing in the jordan there you go we're almost to the promised land well let's do it all right so we start out here in verse 5 of chapter 24 and it's uh these next few verses are just kind of

gonna hit on several i i guess you could say they're related topics uh it's more toward the end where we kind of get a common theme of how we're supposed to deal with the poor the disenfranchised. But starting out here, these next few verses, Moses hits on a few different aspects of Israelite life. So he starts out here with something similar to what we've heard before back in chapter 20. It's just basically saying that, say a guy just got married. So he's got a new wife. And in that particular case, he is excused from military service. You may remember earlier that this in chapter 20 the same the same list of possible exemptions from military service came up and one of those is if you know he's he's built a house but he hasn't lived in it he's

planted a vineyard but not enjoyed its fruits so on and so forth well in this case if he's newly married then he uh doesn't go out with the army he's in fact he's not charged with any duty it says, but he's free to be at home for a year and shall give happiness to his wife. So that's pretty cool. First year of marriage, no military service, just stay at home, enjoy that first year of marriage. Then as if, you know, we're just jumping to a totally different topic. The next verse, verse six says, no one shall take a hand mill or an upper millstone and pledge where he would be taking a life in pledge. Basically, what this is talking about is, say somebody borrows money from you and you want some kind of, I don't know, collateral. Or maybe they haven't

paid in the way that you thought they should pay you back. Well, you can't take a hand mill or an upper millstone and pledge. This is what they used to grind their grain. So this would be like, you know you owe me money so i show up at your house and i take your refrigerator and your microwave and your oven and all the food you're covered so you can't eat i mean that's kind of the idea here because they use the millstone they had a millstones were comprised of two they had the base stone and they had a smaller stone the base stone was heavy and the smaller stone you could hold in your hand and then you put grain between these two and you would grind the grain to we get the flour and of course that's what you use to to make your bread so this

was this was a not just like a you know in in a non-essential kitchen item this is what everybody used so if you took that then you were taking away the person's ability to even make the most simple of meals bread so that is that is forbid verse seven just moving on here uh picks up a theme that we heard way back in exodus chapter 21 it says if somebody's caught kidnapping any of his any of his fellow israelites or any deals with them violently or sells him then the penalty for kidnapping is is the death penalty so it's reiterating something that we've that we've heard before then so we go from marriage no military service to not taking uh leper millstones to kidnapping and then all of a sudden verse eight we're jumping to leprosy now if someone

out there listening can can find a common theme between between these four then please email me let me know but it's basically saying that if you if you get some kind of skin uh skin problem and you may remember that the hebrew word which is the word for leprosy usually translated leprosy does not mean Hansen's disease. This is not leprosy. This is just a general term for any kind of skin ailment. So if you get that, then you're basically supposed to do whatever the priests tell you to do. And there's like, I don't know, three chapters in Leviticus that spells all of this out. And as a side note, they say about this skin affliction, remember what happened to Miriam. Remember that when Miriam and Aaron opposed Moses, that Miriam was struck with that

leprosy-like affliction. So basically it's saying, hey, if Miriam could get it, if this mother of Israel can, then anybody can. So don't forget that. Okay, so we just kind of hit several different things there, not necessarily related to each other topically, but all having to do with just kind of the daily life and the interactions that Israelites have one with another. Now, beginning with verse 10 and going through most of the rest of the chapter, we do actually hit upon some common topics. And the commonality they share is more or less, how do you deal with someone who is in a bad place economically? So maybe it's temporary, maybe it's permanent, but they're poor, they're needy. And so they're having to

borrow money just to be able to make it day by day. So if you're the person who's loaning them money, which is really who these words are directed to, if you're the person who has been blessed with enough wealth or just enough money to be able to help out your fellow Israelite, then how do you deal with them with regard to all sorts of practical matters? So verse 10 says, when you make your neighbor a loan of any sort, you shall not enter his house to take his pledge. You shall remain outside and the man to whom you make the loan shall bring the pledge out to you. So in other words, you know, somebody owes you money. You don't like barge into his house and start kicking over his furniture and making demands that he return

the money toward you. It's a call to basic decency, to treat your fellow Israelite, even though he owes you money, to treat him as an equal, to treat him with patience and with love, and don't take advantage of the situation in order to press him to get the money back to you. then it goes on with the same kind of topic. It says, if he's a poor man, you shall not sleep with his pledge. When the sun goes down, you shall surely return the pledge to him that he may sleep in his cloak and bless you, and it will be righteousness for you before the Lord your God. So what this pledge they're talking about is presumably, you know, some guy needs to borrow some money maybe he needs to to be able to to to purchase some some grain to be grounded to flour

to make bread for his family whatever it is and it's during the daytime and as a pledge that he's going to pay you back he gives you his outer garment so israelites basically wore uh in a lighter inner garment and then they had a a larger thicker outer garment so he gives you his outer garment. He gives you his coat, we might say, as a pledge. But it's a long coat. It's what they slept in as well. It's like a, you know, doubled as a blanket. So, excuse me, if he gives that to you, then you give it back to him before nightfall so that he's going to have something to sleep in. Now, interestingly, you might think this is like, ah, when will that ever happen? Actually, if you look at Amos 2, verse 8, Amos is talking about the various injustices and abuses that are

taking place in his day and time. And he talks about people who not only have kept this outer garment from the people that owed them money, but Amos, it's probably a hyperbole, but he talks about them sleeping in these garments beside altars. So it's kind of a, you know, Amos is deriding these people who not only don't return the pledge, and so these people have no blankets to sleep in, but these people who don't return the pledge are pictured as sleeping beside altars. So it's kind of this hyper hypocrisy that's going on. Not only have they not taken care of their impoverished neighbor, but they're sleeping beside the altar, as it were. They're acting as if they're holier than thou, and at the same time committing sacrilege by not caring enough for

the poor to return that pledge to them. This must seem kind of trivial to some of us, but I think what, what is being, what's being pressed up on the, the Israelites is that in everything that they do, every interaction in which they are engaged, whether it's, you know, marriage or whether it's health related or whether it's making a loan to your neighbor, basically to always remember that when they, when they're dealing with their fellow Israelites, they're not dealing with someone who's just like a, a customer, if you will, like you're a customer at a bank, but you're dealing here with someone who is your, your brother. And so, you know, today we tend to, I've noticed this all over the place. We tend to think of everything in terms of being people as

customers. What's the level of satisfaction that customers have or what are customers interested in. And so we no longer speak about people as citizens or neighbors, but everybody's a customer as if everything is nothing more than just a financial transaction of one sort or another. And what Deuteronomy is driving home time and time again is that when you're dealing with others, especially your fellow Israelites, you're dealing with those who are your family. These are not just strangers. These are not just random people, but these are your brothers and sisters who are part of the same community of faith. And so when you're dealing with them, even in these kind of practical matters, you don't deal with them as just kind of an objective businessman. You deal

with them as someone who is part of your family, who is really your own flesh and blood. And so you act toward them in love and in patience and and in mercy yeah one of the ways that god gets out in front of this is that when you if you decide you're going to loan money to a fellow israelite you're not allowed to charge interest which cuts away even the potential for you to make a business out of this so you can't you can't make any money lending money to your brother and so this is because you're to loan the person what they need because they're your brother not because you stand to gain something from it in the long term yeah i'm glad you pointed that out because when we think today about loaning money we always think about or almost always think about

yeah it's a it's just they're going to make interest off of it right i mean unless it's from you know one family member loaning money to another family member most of the time when money is loaned, it's, yeah, somebody's been making money off the interest, but that's not the way it was with the Israelites. This was an act of, every loan that they made to fellow Israelites was an act of mercy and mercy alone. It wasn't in order that they could get something out of it. So then it goes on to say that you shall not oppress a hired servant who's poor and needy, whether he is, this is significant, whether he's one of your countrymen or one of your aliens who is in your land in your towns so of course israel had a lot of people that were not israelites

but were living in the land we've talked about that before and so they were to be and and of course they would be the ones that you would think that uh would be the easiest to take advantage of right because they weren't part of a family network they were they were strangers in the land they were maybe passing through or were there because they were oppressed in another country And so they fled to Israel. So they would be ones that would be easy to take advantage of. And so Deuteronomy says that they are to be treated also with love and with mercy. You shall give him his wages on the day, on his day before the sun sets, because he's poor and sets his heart on it so that he may not cry against you to the Lord and it become sin in you.

A typical day laborer would have been paid every day. so there's no like withholding of wages and saying yeah i'll pay you i'll pay you tomorrow because they're in need of their wages that day so they can uh provide for themselves and for their family yeah it's interesting uh living paycheck to paycheck had a different uh connotation to it back then right uh you see this present in uh in the lord's prayer where it says he'll give us this day our daily bread uh this was this is how this went right for a long time where it was every day was, well, I got to go find work or find food or do something to provide for this day. Yeah. I think that's one of the hardest things for us, at least those of us who are in

fairly affluent nations to wrap our minds around. Because most of us, we're fine. We might live paycheck to paycheck, but most of us don't wake up every day hoping that we'll have enough food to take to get us to get us through or hoping we'll have enough money to buy food to get us through the day but that was that was the life in in ancient israel and it's of course still the life in in some in some countries today so the necessity of making sure that daily your workers were taken care of is stressed here for that reason now verse 16 uh we kind of go a different direction, at least briefly. Fathers shall not be put to death for their sons, nor shall sons be put to death for their fathers. Everyone shall be put to death for his own sin. I'm not sure why this

was put in this particular place, because it's a different subject. We actually have an instance of this particular verse being quoted later in the Old Testament. In 2 Kings chapter 14, see if i can find that right quick um yeah this is during the reign of king amaziah and uh he this is second kings 14 verse uh five and six kind of interesting how later in biblical history this particular verse is not only alluded to but it's actually quoted So I'll read those two verses to you. So this is during the reign of King Amaziah. It came about as soon as the kingdom was firmly in his hand

that he killed his servants who had slain the king, his father. So his father had been killed by these servants. And so he executes these servants who were responsible for that. But listen to verse six. But the sons of the slayers, so the sons of the guys who killed the king, he did not put to death, according to what is written in the book of the law of Moses, as the Lord commanded, saying, the father shall not be put to death for the sons, nor the son shall be put to death for the fathers, but each shall be put to death for his own sin.

So that's one of those somewhat rare occasions where an actual verse from Deuteronomy is quoted word for word in later biblical history, and you see the implementation in this particular king's reign of what was spoken of earlier in Deuteronomy. So whoever's guilty, they bear their own sin. I mean, it would seem ludicrous to us in our judicial system today, you know, if I go out and I commit a crime and they arrest my son and punish him for that. Well, that's not the way it works. But this was not unheard of in other cultures where there would be the punishment of children for the crimes of their parents. And so Moses wants to make clear that when there's justice done, it needs to be justice done toward the guilty party and not toward the family members

of uh of the guilty party one thing that's interesting about this is that this is sort of prohibiting you from even stepping in i mean maybe your son does something worthy of death and you want to step in and say i'll uh you know kill me instead this is this would be something that would be understandable you know let's say i'll that this is this is apparently forbidden which of course brings up a question because is this not what christ does does he not die for sins that he didn't commit and i think what i think what you have then is to what degree does god count our sins to christ and i think the answer is to such a degree that he doesn't feel like this is violated that christ when it says that he becomes our sin that he isn't it isn't just we have we

here substitute language but it's not it's not just substitution in the sense that yes it is the righteous for the unrighteous but it's the righteous for the unrighteous in the sense that he's becoming unrighteous as far as god's concerned as far as sin is concerned like that's where it all is like it it is so counted to him that it belongs to him even a prohibition like this is not violated in this yeah that's a that's a great point to make from this particular the verse. I don't think that that actually might be a controversial statement in some Christian circles, but I think it's right on, because if Christ was put to death for our sins as the one who became sin for us, and as Paul says in Galatians, he became a curse for us, then he

actually became the sinner. He wasn't pretending to be a sinner. He became that for us. Yeah, well, it's important because to whatever degree Christ becomes a sinner is also the degree that I become righteous. And I need that righteousness to be mine. I mean, it has to be counted to me as though it is mine. And that sin needs to be counted to him. This is the exchange, and the imputation works both ways. He commits no sin of his own, yet is the greatest sinner that ever lived.

This is how Luther puts it. That's a radical claim of the gospel, right? It is. Yeah. I mean, that is in some ways one of the greatest defenses, that everything that is wrong with us became completely Christ-owned, in order that everything that is right with Him became completely our own. And there's no pretending going on.

We don't pretend that Christ is a sinner any more than God pretends that we are righteous. It's an established fact. He becomes what we are in order that we might become what he is. Well, what's interesting about that, too, is Paul says he made him to be sin. Who knew no sin? The same God who says things like, let there be light or let there be trees, and it is, is the God who says it says that that God, that same God

made him to be sin. That God is actually active in this. That he's placing all the sin there. He's given it all to him and made him to be it. Not just God decided to let him stand in your place

but like made him sin. It's super radical and something that I think we miss out on a lot because we are very afraid of what are you saying? are you saying that jesus was a sinner i'm like i'm saying that he was the greatest of all sinners yet committed no sins of his own he has no he has no sins of his own but he has all the sins of the world so he's the only in some ways he's the only sinner yes yeah that's exactly right so that

we cannot claim our sins as our own anymore he's completely he's he's he's claimed ownership of them and even if we wanted them back he wouldn't give them back right because they've been they become completely his in in the great exchange and same with his righteousness becoming our righteousness all right um let's wrap up this chapter 17 through 22 is uh something we've we've seen repeatedly in deuteronomy and that is for for israel when they when they're thinking back about what God has done for them, that remembrance of the time when they were in Egypt is a prompt for them to show mercy to those who are similarly suffering as they once did. So twice we have in verses 18 and then in verse 22, you shall remember that you were a slave

in the land of Egypt. So the remembrance of the Israelites prompts them to act in mercy and in grace and in love toward those who are in need, just like they were in need in Egypt. So they take care of those who are in need in their own land. And the way this is spelled out in this particular section is to care for those who are poor, who don't have fields of their own. And so we have in verse 19 that you shall when you reap your harvest and you've forgotten a sheaf in the field don't go back and get it because it's there for the alien it's there for the orphan it's there for the widow or when you your beat your olive tree when they harvest olives they have these long sticks that they beat the upper branches with and that knocked the olives down we actually

have uh some archaeologists have actually found found uh paintings even from roman times where they harvested olives the same way so you beat the olive tree but it says you you shall not go over the the limbs again it shall be for the alien for the orphan and for the widow see when you're harvesting your olives you don't like make sure you get every single one you'll leave some there just like you leave the sheep in the field or you leave as we were told elsewhere you leave the corners of the field and this is for those who are going to go out and they're going to walk to the field and see what's left so that they can gather that up and take it home. And this is, of course, this is what's happening in the book of Ruth. That's what she goes out to do. She

is able to get enough grain from what is left over to take care of her and her mother-in-law. And same with the vineyard. The vineyard is the other example. So this is a practical example of how Israel's remembrance of their time of hunger and of want and of servitude is helping them in the present to act in mercy toward those who are in need. And I mean, this is, so as it was for Israel, so it is for us. I mean, the more that we're able to remember our, you know, those times in our own past when things were bad or we were just in a really dark place or we were going through our own slavery and addiction or whatever it might be, the remembrance of that in the present is a way in which God uses us then to act in love and mercy toward those who

might be going through the same thing and that we are able to help in some way. So rather than simply forgetting about it rather than simply moving on this becomes the way in which god uses our past to also use us in the present to care for those who might be going through something similar to what we ourselves went through in the past so that's 24 one more chapter done one more down man yeah so uh yeah chapter 25 chapter 25 is um it's got some common themes uh i will uh we'll get to those as we go through. I think the last part of the chapter is perhaps the most interesting, but here's how it starts out. It starts out in the first, I guess, three verses. We're talking about what kind of punishments are going to be meted out on a guilty party,

and this actually is reflected in some of Paul's recollections on the things that he went through. So here's the situation. There's a dispute between these guys. They go to court. The judges decide the case. They justify the righteous and condemn the innocent. So you have the innocent party, you have the guilty party. Well, if the punishment is that he is to be beaten, then he's made to lie down and he is beaten in the presence of the judge. It says, with the number of stripes according to his guilt, he may beat him 40 times, but no more, lest he beat him with many more stripes than these. and your brother be degraded in your eyes. So this beating with 40 stripes later on was reduced to 39

in order that they brought it back one in order that they might never actually surpass the number of 40. And see if I can find the reference here. This is 2 Corinthians 11, verse 24. Paul's talking about many of the the things that he that he suffered so I'll begin here with uh with verse 22 this is 2nd Corinthians 11 22 and following are they Hebrews so am I are the Israelites so am I are they descendants of Abraham so am I are they servants of Christ I speak as if insane I more so in far more labors and far more imprisonments beaten times without

number often in danger of death five times i received from the jews 39 lashes three times i was beaten with rods once i was stoned three times i was shipwrecked a day and a night i have spent in the deep and then he goes on it's not like paul had quite a uh enjoyable ministry yeah paul paul had that theology of glory going strong yeah he really did he was living the life that's for sure but this uh this reference he has to five times from the jews he received 39 lashes that's what he's talking about there so when the jews gave out this kind of punishment they they they they brought it back one number in order that they might not exceed the 40 so they would give 39 lashes not yeah i can't even imagine what paul's body must have looked like to be to

to undergo everything that he that he did and and i mean once to undergo 39 lashes but five on five separate occasions to undergo this is just incredible yeah there's a poem that someone wrote i don't i don't remember who but it was interesting um they wrote a poem about it's called paul's back and it's actually about um how uh someone would have to like like every morning like basically rub his back with oil and stuff to loosen all the all the muscles and stuff and i mean your your muscles would just be trashed after that oh yeah yeah yeah the physical damage that that must have done to his back and just to the rest of his body it's just beyond belief not to mention everything else that happened to him yeah you know being stoned and and all the

other physical suffering yeah you think you think you're stiff when you get up in the morning Chad yeah yeah then there's Paul no comparison moving on here to uh five through ten just spend a minute on this because this is something that we have we we've encountered before and it's talking about what's called the uh the lever at marriage so if uh if Dan and I are brothers and, uh, I, and, and, and I die and I'm married, then Dan, as my brother is obligated to take my wife. So this lever, it comes from the Latin word, uh, Levere, L E V I R, which is the word for a, uh, a husband's brother.

So lever at marriage is where, is where in Israelite society, the, the widow was taken care of. So that if, if, if her husband dies, then her brother is obligated to take her as his, his wife. But that's what, what, what's interesting about this particular discussion is, is this. So what if he says no, you know, what if he, uh, what if he doesn't like her, you know, what, what, or what if he's okay, he's already married and his wife does, doesn't want a co-wife you know she's she's very opposed to that that just sounds unreasonable yeah i can't imagine why that would be which i suspect every every wife who is now listening to this program is nodding her head like yeah yeah i'm i'm gonna stomp on that right away whatever the reason might

be if he says no i mean it doesn't matter like how seemingly justifiable his refusal is then she uh she takes him to the uh to the gate of the city which of course was like the the courtroom of the israelites and she takes his sandal off his foot and spits in his face and and she says thus it is done to the man who does not build up his brother's house and in Israel, his name shall be called the house of him whose sandal is removed. Now that might not sound like much of an insult to us, but presumably it was quite the insult in Israel. So he gets spit in the face, publicly shamed, and he's known thereafter as the guy whose sandal is removed, which uh would would have been a terrible insult a disgraceful act in israel not to take care of

of his brother so uh yeah i mean it's it it's a strange culturally for us to think about this this being the case but this is the way in which they cared for those who didn't have anybody else to care for them well and this is the thing i mean like look at what the insult is and so by not marrying her what you're what you're doing is you're saying you're doing exactly what she says like you're willing to let your brother's house perish i mean it's so yeah you're you're to take care of the widow but this is also you basically saying i don't care about my dead brother right i don't care if you know his name perishes because what would happen is when if he did take the uh the widow as his wife well then her at least her first child would be reckoned not as his but as

his brothers so that child would inherit his brothers his brother's estate yeah and and to be known as that it's obviously a pretty big deterrent uh this doesn't sound like that big a turn like well you probably like endure this doesn't sound that bad apparently this is like a reputation just destroyer right yeah yeah yeah i think your reputation goes down in flames with this one uh which is which is probably why it rarely happened i mean we don't have any any recorded cases of this happening. But of course, shame was huge in this culture, as it is in a lot of cultures today. So to risk bearing this shame and having your reputation trashed would be enough of an impediment for most people to go ahead and accept the widow as his wife. Okay, we got a few

minutes left here wrap up this wrap up this chapter the uh the sections that that follow uh are primarily concerned with with making sure that when you're in your dealings with others that you're using weights that are that are accurate so you said verse 13 says you should not have in your bag different weights a large and a small really what that's talking about is you know so it's if you if you were buying grain and use one weight to buy it but then you have like this other secret weight that you use to sell it so that you end up buying for less and selling for more uh that that's what that's talking about with different different weights here so you could have stones were used for for for weighing and if you had different kind of different kind of stones

for buying and for selling it's basically a way of of uh getting more uh for for less money and then when you turn around and sell it for of just ballooning out the price in order to to get more from your from your neighbor so the concern for full and just weights and then wrapping up the chapter 17 through 19 is a recollection on something that happened uh back in the days of exodus when amalek attacked the israelites and they they tried to get the the people who were at the at the end of the procession those were lagging behind and so this was understood to be an act of cowardice on the part of the the amalekites and it says you shall not you shall not forget this you shall remember this and when you get to the land that the lord is giving you you shall blot

out the memory of Amalek from under heaven. So this is the background, if you remember the story of King Saul in 1 Samuel 14, where he was supposed to have done this, but he saved all the livestock and he saved the king of Amalek, and he didn't kill them in order that he might be able to have all this as his own. But that's the backstory of what Saul was doing there. And by the way, this is read, this is still read in Jewish synagogues every Sabbath before the feast of Purim. Purim is the festival that came out of the book of Esther when Haman was responsible for attempting to exterminate all of the Jews in the kingdom. And so this is the way that Jews today still remember the threat that faced them from the Amalekites, the threat that faced them during

the days of Haman. And of course, in their case, it'd be their remembrance of the Holocaust as well. It's their way of recalling the way that God delivered them in the past and delivered the Israelites and continues to promise to be with us and to deliver us from the enemies we face today. And that's the end of chapter 25. Yeah, man, that is it. And we are out of time. so well done then we got through chapter 25 we'll continue next week guys if you enjoy the podcast if it's been helpful

helpful to you you can go over to the website 1517.org go to the donate page you can become a contributor thank you so much to those of you who do that it really does make all this stuff possible Chad we will see you next week alright see you then We'll be right back.