40 Minutes In The Old Testament - Episode 69 (Exodus 5:22-6:8)

Episode Date: January 24, 2017

Chad and Daniel continue in Exodus and talk about the honest and somewhat shocking way Moses and other figures in scripture talk to God, the name God gives Himself and the monergistic promise of the Exodus from Egypt. Check it out!

Welcome to another episode of 40 Minutes in the Old Testament. I'm Daniel Emery Price, and I am joined, as always, by Chad Bird. What's going on, Chad? Good morning. Good morning. It's going well. Week's off to a good start. And ready to jump into Exodus. Back into Exodus.

Ah, yeah. We kind of left Moses in a bad... We tend to leave Moses in these bad spots when we wrap up our 40 minutes. And last week was no different. Yeah, I feel like Genesis, we hit those transitions better, man. We hit through some stopping points with relative consistency. So far in Exodus, it's been, sorry, Moses, we've got to leave you right here. Yeah, wait until next week and we'll try and bring you to a better spot.

I don't know if it's going to get better for Moses for a while, so we might have to just kind of get used to this for at least 10 plagues when things begin to get better. yeah yeah it's it's uh moses is gonna have a rough go of it for a little while here yeah so uh we are uh at verse 22 in chapter 5 that's where we that's where we left off last time just kind of uh recap here things uh we're we're not off to a good start uh because when moses and aaron go to pharaoh and make their demands uh pharaoh rebuffs them he says look look, I don't even know this God that you're talking about, don't know Yahweh, and I'm

certainly not going to let you go three days in the wilderness in order to worship. As a matter of fact, you're lazy. You're so lazy, in fact, that I'm going to teach you a lesson. I'm going to make things even harder for you by not giving you any more straw when you're making my bricks. Instead, you're going to have to gather the straw for yourselves, make the bricks, and the quota is going to remain exactly the same. So he makes the burden even heavier for the already heavy burden of the Israelites. And when they don't meet the quota, then the Israelite foremen who are over these various gangs of brickmakers, they get beat up. They get punished because their workers, their brothers can't make enough bricks. Well, of course they can't make enough bricks because now

they're gathering straw as well as making bricks. So it kind of comes to a head when Moses and his brother Aaron are on their way to see Pharaoh. And these foremen, these Israelite foremen who've just been beaten, have gone to see Pharaoh to complain to him about what happened. And he tells him the whole story. He more or less tells him, hey, look, talk to Moses. It's his fault. So just as Moses and Aaron are going in to see Pharaoh, these guys are coming out from seeing Pharaoh and they're livid. I mean, they, they are, they are angry. So they, they let Moses have it. And that's kind of where we left, left, left off last time with verse 21. They, they say to Pharaoh, they say to Moses rather, may the Lord look upon you and judge you because you have made us stink.

you've made us odious in pharaoh's sight and in the sight of his servants to put a sword in their hand to kill us so these guys more or less say to moses hey look you are setting up our murder we've already been beaten up and things are are only going to go from from bad to worse and it's all thanks to you so thanks a lot for coming down here and making life even harder for all of us yeah that's yeah this is not good this was not a good place to leave for moses Yeah, that seems like it feels pretty great If you're Moses About 80 years old

Travel all the way back You're feeling like Alright, me and Aaron are going to do this God gave me some signs I wasn't feeling very confident But Aaron's going to do the talking I'm going to do the leprosy trick And it's all going to be good

And all of a sudden You bring more tribulation And persecution upon your people that's uh that is a lover yeah nothing like feeling like everybody's is against you even god it's not not a good place to be yeah so you gotta wonder like is that situation are you like god are you like playing is this like is this like a punishment for me is that was this whole thing just did you set me up for like something nasty yeah yeah that's uh in fact That's exactly what's kind of running through Moses' mind.

In fact, that's what follows. So it's as if Moses and Aaron have a very sudden change of mind because they don't go in to see Pharaoh. Instead, Moses turns around and goes to have a face-to-face with God. It says he returned to the Lord. So he left off from going to Pharaoh, and he goes back to God. And listen to this prayer. He says, Oh, Lord, why have you brought evil to this people? Why did you ever send me ever since I came to Pharaoh to speak in your name?

He has done evil to this people and you haven't delivered your people at all. it's it's pretty hard to uh it's probably pretty hard to miss the the anger and uh the bitterness and the disillusionment and the uh just you know kind of the depression that moses is feeling because of because of what's what just gone down and notice it's kind of interesting the accusation video levels here he starts it out oh lord why have you brought well my translation has why have you brought harm to this people uh but the hebrew word there could be translated bad or or harm or or evil it's the it's the word raw which is capable of all those all those translations and then the same word occurs in the next verse because he says ever since i came to favor to

speak in your name he has done evil to this people so it's moses is more or less saying look uh the these my people are getting evil dropped on them from above and brought on them from below so they got pharaoh doing evil and now they have you doing evil as well to them so why did you ever send me to begin with because ever since i got here you haven't you haven't followed through with what you said you were going to do you haven't delivered your people at all this is It's kind of a pretty in-your-face kind of prayer. It reminds me of some other parts of the Bible. Yeah, that's—I mean, there is sort of a legit, straight-up blaming God for evil that's going down right there.

Yeah. Isn't that what we often see in the Psalms, too? Yeah, absolutely. Yeah, it's interesting that Jesus gives us the Lord's Prayer, which is great, and I'm glad we got it. uh one of the reasons maybe he does that is because if you look at all the prayers up to there up to then a whole lot of them are are uh are not quite like the lord's prayer they're they're there's a little bit of difference uh there's some prayers that seem like people uh are talking to god and they've got uh some beef a lot of the time they don't they don't know what's

going on uh they are seem like they don't have any trouble blaming him for stuff uh or at least acknowledging that hey you could have this be different and uh and you're not and so um i think it's interesting to to look at the prayers sometimes that that saints the old saints pray and uh and realize man these people are uh they're having it out with god and uh and god is not uh he doesn't strike any of them dead or anything it's almost it's almost as if he expects it and And so I think it gives us permission to maybe be a little bit more honest with God than we think that we ought to be. Yeah, I think we tend to tone down our prayers. In fact, a lot of times I think we pray dishonestly because we're afraid to say exactly what we think and what we feel and what we're going through

and the raw questions that we have for God because we're afraid he's going to be offended. We're afraid he's going to strike us down. Whatever our reasons might be, even if we want to utter kind of an R-rated prayer, instead we tone it down to a G-rated prayer. And that's really a shame because it's not the biblical model to begin with. The biblical model is a model of honesty, forthrightness, saying to God what exactly you are feeling and experiencing.

I mean, a lot of the Psalms could be summed up under the heading, where the hell are you, God? Yeah. So, you know, I'm down here in the pit. Excuse me. I'm suffering. I have all these enemies against me. My brothers have stabbed me in the back. And where are you at?

You know, have you forgotten me? have have you changed uh what's what's going on where where are you and if it's not that then it's it's a question of you know why like moses says here you know why why did you why did you ever send me what what what purpose did you have and sending me down here only to make matters worse for for the israelites yeah yeah we i think we sometimes believe the lie that uh the more pious sounding the prayer the better the response and yeah and i don't think that's i don't think that's borne out in scripture at all no if anything uh what we see from we'll already hear from the torah onward and especially in the psalms is that god doesn't want to god doesn't want us to hold

back instead uh he wants us imagine this he wants us to speak to him as dear children speak to their to your father, as Luther says in the small catechism, in his explanation of our father, you know, so we don't begin the Lord's Prayer with our monarch, or, you know, our leader, or our king, even, I mean, we begin it with this paternal relationship word, so our father, And so we speak to him with boldness and with confidence and with honesty as dear children ask to ask their dear father, because we know that since he's our father, you know, he's not going to slap us in the face if we're honest with him. I mean, he actually wants us to be forthright and to be honest with him and not in some way to gild our words, to pretty up our words, to make it seem as if things are different than they actually are. I mean, on the cross, Jesus didn't say, you know, my God, my God, I'm so glad to be

here suffering for the sins of your people he said i'm you know why have you forsaken me uh that that kind of boldness and honesty and forthrightness and opening up of this you know emotional void within within us is what is what we have in the pattern of the psalms oh i i love it in um in job where you have uh job job essentially says over and over again oh yeah i can't wait to meet god face to face because i got i got some beef like i got some complaints uh i got some questions you know uh joe wants a day in court with god right he wants him on the witness stand yeah he's like me and god but i'm about to put god on trial because uh somebody made a mistake yeah i mean it is amazing that uh people get the impression that they have to

they that they can't be themselves when they talk when they talk to god it's like they have to be somebody else and if the son of god could speak in that way to his father and we speak in him as we pray then uh there's absolutely nothing wrong with wanting that day in court with asking why with asking where are you all of these questions now that that doesn't mean of course that god is somehow going to answer our questions in the way that we want them answered i mean if anything jesus is always he's always kind of turning things around and answering a question that we should have asked rather than the one that we did ask but i mean these these words are i think a lot of times these words are not necessarily looking

for an answer as they are expressing a pain a grief that we that we're suffering so they're almost rhetorical in the sense of you know where are you why is this happening not that we necessarily expect an answer but we still need to say it to god because that that locates uh us where we are as we as we bear our bear our crosses and that's where moses is at right now yeah i kind of i kind And I think the best prayers sort of, you know, and the Lord's Prayer sort of, you know, it definitely obviously is this model prayer. But there's, I think that in the Psalms, the prayers are very much, there is moments of awe and reverence and praise and thanksgiving. and they're but they they're they're sort of doing this dance with frustration and lament and and sorrow and uh confusion all at the same time so it'll be like god you're you're so glorious and

what the crap is going on like that's kind of how that goes yeah all in one breath yeah yeah i mean that does it that that was that's kind of the pattern a lot of psalms a lot of psalms will we'll start out with a complaint i mean that's what they're they're called the complaint psalms where they're you know they're taking god to task for letting the enemies overrun their country for disappearing in their greatest time of need for hiding himself when they need him present all of this stuff and a lot of times it'll transition to a reflection upon god's fidelity in the past In fact, oftentimes the psalms will reference back to the Exodus and talk about how God redeemed his people from slavery in Egypt. And then the psalm will finish out with this declaration of praise and thanksgiving for God's deliverance.

And so, you know, with a single psalm, you kind of have compressed what may be a lengthy time of suffering. But in one psalm, you've kind of got all of this happening. If you want to look at one, Psalm 13 is a great illustration of this, where it starts out with this darkness. And then there's a transitional section where they look back to the light of God's past deliverance. And then as a result of that, it ends with this kind of dawn of new hope for the one praying it all in just a few verses. so you know you know i mean the psalm some david be like going so far as to be uh saying stuff like um god you're uh you're my only hope i put all my trust in you you're you're who can who can approach you you're glorious beyond beyond words and i'm

gonna need you to kill these guys yeah like many of the prayers we hear in church these days i think if we crafted prayers sounded like the psalms we'd have people jumping out of the pews i'm just gonna need you to end this entire group of people yeah that is the psalms yeah i mean talk about talk about earthy prayers with just kind of brutal honesty that's what they're all about yeah so what is what is god's uh reply here to moses now that we've uh diverted and talked a bunch about uh about about prayer in the bible well i think the most remarkable thing is what god doesn't say so mostly just you know he just kind of lets him have it and then god does not turn around and say who are you to talk to me like that yeah you know he seems to just take

it in stride uh so he says to moses this is the beginning of chapter six now you shall see what i shall do to pharaoh for under compulsion which literally in hebrew is with a with a strong hand so with a strong hand or under compulsion he shall let them go and under compulsion or again with a strong hand, he shall drive them out of his land. So in response to Moses, God more or less says to him, oh, you just wait. You just hide and watch what I'm about to do. Because by the time that I'm finished with Pharaoh, he's not only going to let the Israelites go, he is going to drive them out of his land. I mean, he will not be able to get rid of them quickly enough. So that's God's response. He's more or less saying, yeah, well, just wait. Just wait and see what I'm about to do

to Pharaoh. And then once you've seen that, you'll have the answer to your questions as to why I sent you. Because I'm not going to work according to your timetable. Things are not going to go down the way that you want them to, you know, easy, uh, but it's going to take some time, but when it happens, then, then you'll understand. So that's, that's God's response, which, uh, it's kind of like the response he often gives us, uh, when, when we pray prayers like that, you know, it's, uh, it's listen, I know what I'm doing. Just, just wait. And, uh, when the time is right, then you will, you will see, and you will believe that I was, I was, uh, working according to your good all along yeah that reminds me of uh kind of the response that

habakkuk uh got or what a great name by the way habakkuk yeah we need more habakkuk's in the world we do when uh yeah that that he starts out that that little angry minor prophet starts out with the old god how long you gonna put up with your idolatrous people and like and they're and they're out they don't love you and they're not they're all it's all everything's messed up and uh they don't care how long you what do you how long how long you're gonna put up with this and god's like oh oh i'm sending the assyrians you know don't you worry about it like like i'm sending the assyrians like and the response then of course is like oh well hey hold hold hold on whoa whoa let's not go that far sometimes we're like how long the response is like oh dang like no no

maybe not that okay there'll be some compulsion going on here is there an option b that we can go with yeah oh you got all those minor prophets we should study them more they're uh they're full of they're full of gold like that we'll get there eventually it might take us a few years but yeah we'll get there yeah so so god says he's gonna he's gonna mighty right hand uh pharaoh into this And as we're going to find out, this is not going to be a pleasant experience. No, it's not. And we'll begin to see that in the next chapter. Chapter 7 is where the plagues begin.

So we shall see just what God has in store for Pharaoh. So what we have next, that really, in my opinion, that should be the end of chapter 5. It's actually the first verse of chapter six, but they often got these chapter divisions and in kind of screwy places. But anyway, that's the first verse of chapter six is really the the response to Moses. And so that kind of ends that section. But God's not God's not finished talking to Moses. He has he has a lot more to say. And in these next in these next verses, two through eight, But you really have what in some ways is kind of the closest thing that we could come to what you might call a summary of the gospel of Exodus. So verses 2 through 8 are the gospel of Exodus kind of compressed into this short speech that God is about to give to Moses.

So here's how it begins. It says God spoke further to Moses So he answered his question He answered his prayer But he wasn't finished talking He says I am Yahweh I am the Lord

And I appeared to Abraham, Isaac And Jacob As God Almighty Which in Hebrew is El Shaddai But My name, Yahweh I did not make i did not by that name i did not make myself known to them i'll come back to that in a second

and then he says i also established my covenant with them to give them the land of canaan the land in which they sojourned and what's more i have heard the groaning of the sons of israel because the egyptians are holding them in bondage and i have remembered my covenant But now I'm going to stop there. I'm stop there for a second. Go back to to the beginning. Notice the way this starts out. He he God self identifies himself. He says who he is. I am Yahweh. Now, this is this is important because this was this was the common way in which kings of this time address their address their subjects. They would, you know, I am Esarhaddon or I am Sauron. I am whoever the king might be.

So there's this giving of the name, giving of the name of the king. Now, the reason this is significant because the king is not telling them something they don't already know. This is the way that he identifies himself to his people. And not only that, but the name itself carries with it this connotation of power and of might and also of responsibility for those over whom he is his king. And what's more, the name, the name gives people access to whoever it is that is giving that name. I mean, I think this is something we don't really think a lot about, but to have the name of someone gives us access to them. You know, it's far different for me just to simply say, hey, or hey, guy or hey, man. But when I identify someone by name, when I say, hey, Dan, or hey, Scott, or whoever it is I'm talking to, my knowledge of their name gives me a connection with them.

Now, in the ancient world, this meant even more because if you had the name of a deity, you had access to that deity. And if that deity was your God, then you had even greater access because this name created a relationship between you and and the God that you worshiped. So for God to identify himself as Yahweh is for him to say to his people, this is who I am and this is who I am for you. I'm not just simply God. I'm your God. And you say to me, my God. And so your your possession of my name gives you access to me in a way that other people, other people don't have. And then he goes on. So he says, I'm Yahweh. And then he reflects back on what we have already already covered in Genesis. He says, I appear to Abraham, Isaac and Jacob as El Shaddai, as God Almighty. But by my name, Yahweh, I did not make myself known to them.

now this is this verse is uh very often misunderstood uh especially by well it's been going on for a long time uh by liberal scholars this verse has often been used as uh as if it's saying that before this moment in time none of the israelites knew that god's name was actually Yahweh. Well, the problem with that is people called God Yahweh all through Genesis, from the very earliest chapters. So it wasn't as if now in Exodus chapter six, the Israelites are about to realize that the God's name they worship is actually Yahweh. They knew that all along. They knew him as Elohim. They knew him as Yahweh. They knew him as El Shaddai. So they knew him by many names. What this verse is saying is that before this time, they did not know the full power and extent of what the name Yahweh implies.

So what they what they had received, as it were, in promise, they are now about to receive in fulfillment, because what God is about to do in the Exodus will be the full revelation of what his name implies. you may remember that back in uh back in chapter three where we talked about the name yahweh that uh we we we accented especially the point that yahweh which means he is who he is uh god says i am who i am and we say yahweh which means he is who he is so that that what that name implies is that not just that he exists, but that he is the God who is with us. So Yahweh and Emmanuel are intimately related to each other because Yahweh implies that he's not just the God who exists, but the God who exists for you and with you, who is working on your behalf. And so where he says, now that they're going to know me as Yahweh, he's saying now they're going

to know the full extent of what it means that I am with them, that I'm with them to save them, that I'm with them as the promise keeper who is now going to make good on all of these promises that I gave to the patriarchs. So that's how he starts out, by identifying himself and by telling them that they're going to know what his name really implies to an even greater extent because of what he's what he's about to accomplish then we get to really what is the the the heart of this section verses six through eight i'm going to read it and i want you to when i do i want you to listen to uh to the verbs that are used that describe god's activity there's going to be seven of them there's there's seven seven verbs all of which begin with i i'm going to do this and i'm

into that. All of these describe what God is about to accomplish for his people. Say therefore to the sons of Israel, I am Yahweh and I will bring you out from under the burdens of the Egyptians and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments. Then I will take you for my people and I will be your God and you shall know that i am the lord your god who brought you out from under the burden of the egyptians and i will bring you to the land which i swore to give to abraham isaac and jacob and i will give it to you for a possession i am the way this begins and the way it ends is the same so there's kind of there's two book end phrases in this section in verses six through eight and it's

It's the four-word phrase, I am the Lord, or three in Hebrew, I am Yahweh. So that's how God begins his address, and that's how he ends his address. And then in between that, seven times, he tells the Israelites kind of the unfolding of what it means for him to be Yahweh. So I am Yahweh, and the implication of that is this. I'm going to do these things for you. I'm going to bring you out. I'm going to deliver you. I'm going to redeem you.

I'm going to take you for my people. I'm going to be your God. I'm going to bring you into the land. And then finally, I'm going to give it to you for a possession. And then he concludes it with once more repeating, I am Yahweh. It's pretty monergistic. yeah i don't i don't detect even a whiff of synergism that that's in these verses no no it sounds like he's gonna do everything yeah yeah i mean monergism that the uh from

mono alone god alone doing doing the work uh as opposed to synergism synergism meaning you know together with somebody else well there there is no together with somebody else this is all gift giver and gift receiver kind of language. It's really fascinating to see how God kind of expands. He doesn't just use one verb, but he expands on this as much as he can to describe who he is and what he's going to do. And what are the Israelites going to do? Well, they're not going to do anything but receive the benefits of God's gracious, monergistic work on their behalf. All their deliverance, all their redemption, all of their being brought along, all of their being given the land, all of this is going to be gifts that come from outside themselves. this is nothing they generate by their own effort nothing that they in some way deserve nothing

that they're somehow cooperating with this is all god doing what needs to be done in order to in order to save his people i i i i i i so god is the one seven times who is involved in the action of saving his people yeah and this kind of all starts with him saying that he and we've talked about this at length but uh here here it pops up again uh because it's a common common thing with god uh is he says uh i i remembered i remembered right my uh my covenant uh therefore i'm gonna do all this stuff and of course yeah and of course we've talked about when god remembers some stuff happens yeah that's a that's a great point to make uh that yeah for god to remember is for god to act and so here is him remembering his covenant this is the the promise that he made to abraham

isaac and jacob that he's now bringing to fulfillment so god's remembering always leads to God, God acting. This is concentration on God's activity in terms of verbs. That is so instructive for us today. I often tell people, and I'm certainly not the first one to say this, many have said this, but if you're listening to sermons, if you're reading articles, if you're in a Bible class, whatever situation you might be in in which someone is talking about the scriptures, then just pay attention to the verbs. If you find that you're the one doing most of the work, then you should be concerned. But if you hear that God is doing this and Christ is doing this and Jesus has accomplished this, if he's the one who's doing the verbs, then you're likely

hearing exactly what you need to be hearing because you're hearing what echoes the scriptures themselves where god is the one who is doing the work on behalf of his people but if you hear a lot of you know you need to do this and uh you need to do that or you need to work with god or cooperate with god and doing this or that then the burden is going to fall on you uh which which is not the biblical the biblical model the biblical model is for god to be the one who is at work for us Because let's face it, if we're involved in something, if in some way the burden falls on our shoulders to in any minute way to be involved in our redemption, then we're going to screw it up. That's just the way we are. That's what sinners do.

And so thankfully, it's not on us. It's entirely on Christ. Yeah. Amen. And that's good news. That's very good news. That's very good news. Another part of the good news here is that, and I think we covered this a few weeks ago,

but it's worth mentioning again, that God's work is not simply that of saving from something. It's also bringing them to something. So when God rescues us, he also brings us to the place that he wants us to be. So yeah, he's going to bring them out from under the burden of the Egyptians. He's going to deliver them, redeem them, take them for his people, be their God, all of that. But notice how it ends up. It ends up by God saying, I will bring you to the land which I swore to the patriarchs, and I will give it to you for possession. I am Yahweh.

So God is not only the one who saves us. He's the one who brings us to where he wants us to be. Just like when Christ saves us, he doesn't just save us from sin. He also brings us into his own righteousness. So he takes us from where he doesn't want us to be, and he brings us to the place where he does want us to be. So he's taking away our sins to be sure, but he's giving us something to replace those sins. And that is his own holy life, his own righteousness, which is imputed to us so that we are in that land of righteousness, if you will, that God has brought us to. Yeah, yeah.

So there's a lot of good stuff here. yeah i mean the the idea that you know a lot of times i think that we um we're we're we want uh god to just sort of stop some things that we don't like you know uh we want him to deliver us in the sense that we want him to change the uh the the current circumstances we're in or bring it to an end whatever it is that we're we feel like we're struggling with or whatever bad situation we're in um but you know and then you know and then we'll just you know we'll make well then we'll be good you know and we we can we can make so we can make something out of that you know we just want to be freed to to do stuff and uh and uh that's not that's not how he does it though

uh when god delivers he he delivers you out of slavery um whether this is in egypt or whether of this is to send death and the devil but also delivers you fully all the way to uh what he's promised to life to salvation all of that uh and and he does he does all that he doesn't just you know all right i've i've delivered the oppression now uh now you guys go and and figure it out to you yeah figure it out make something good out of it uh it's not it's not like that at all he he takes you all the way there yeah yeah it's not as if god saves us and then says okay figure out how to be righteous right no he saves us and he clothes us you know he doesn't let us you know make our own clothing of righteousness through uh a lifetime of striving

and good works no i mean he washes us in baptism and then straightway he wraps around us the garment of his son's his son's righteousness so it's a it's a done deal salvation is always a a hundred percent right from right from the beginning it's not like he he does 95 and it says okay it's up to you to make up the make up the other five percent yeah well i mean i think it's uh we'll see that if you if it was simply like well i'm going to deliver you and then you guys do what you you know you guys make the best of it and i'm sure you'll make great decisions uh what will end up happening is a little ways in you'll be like i think i'll go back to egypt and that's that's how we do that's how we do it you know uh he's gotta he's gotta like get you all the way there or

you'll turn around and be like yeah slavery was pretty good actually i'm gonna go back yeah yeah that that jail cell from which he freed us we uh we're always in some way magnetic magnetically drawn back to it uh because the truth is that sinners prefer slavery because that's our natural state. I mean, that's the state into which we are conceived and born is slavery. And so we tend to always gravitate back to that. Freedom is a hard thing for a sinner to bear because we prefer to be enslaved by sin or by whatever it is that has enslaved us.

But God says, no, I've freed you. You are no longer in bondage, so you can live in the freedom in which I have set you free. And that's what he's, over the course of decades, is teaching the Israelites, is that Egypt does hold its attractions, but it's a land of slavery and death, just like sin holds attractions for us. but true freedom is found in christ who has set us free in himself and made us to be made us to be his children who are who are no longer in bondage to egypt but who are are now free to live in the grace and the peace that god has god has given to us in christ amen and uh that's going to do it for us that's it we're out of time hey guys you know what you could do you still get in on an early bird the super early bird rate is over but the but the regular early bird rate is

still going on uh for the here we still stand conference that's in october that's in san diego california me and chad are both going to be there along with a whole host of other people uh you can go and check out the lineup over at here we still stand.org and uh man i mean great great lineup plus me and chad uh so that that'll be something you don't want to miss and so you can still get in um i think it's 149 at that price you're going to get all the sessions you're going to get breakfast uh both days that you're there you're going to get lunches you're going to get plated dinners after parties dessert bars i mean you get you get like all that like it's like you it would cost you so much more to just just to do the stuff that you is included in here

uh that's all it's all wrapped up in the price of the ticket and uh so you gotta do it you can figure out your travel later man figure it out later it's all the way in october but go ahead and reserve your spot there is not an unlimited amount of amount of seats at this thing um so i'm just saying that it is possible for this thing to sell out that's saying it's going to for sure but it ain't gonna shock me and so uh yeah go over to here we still stand.org or you can go to chryslefast.org and you can find the links to it over there as well all right chad we'll uh we'll see you next week bro all right we'll see you then Thank you.