40 Minutes In The Old Testament - Episode 78 (Exodus 15:1-21)

Episode Date: March 29, 2017

Get ready to sing! In this episode Chad Bird and Daniel Emery Price take a look the Song of the Sea sung by Moses and the people of Israel. There is much to talk about. The Lord as a warrior. Singing our identity. Instruments in worship and lots more. Check it out! 

Welcome to 40 Minutes in the Old Testament. I am joined by well I am Daniel and I am joined by Chad I want to put others before me but it just sounds weird what's going on Chad hey here we are here we are how's it going dad it's going

good I'm good thanks for asking yeah so uh I like that we do that by the way like we like we give the illusion that we just logged on and like I just saw your face and then I'm like how's it going Chad

As if we hadn't just spent the last 20 minutes talking. We were plotting world domination. That's right. Yeah, so where are we at? Are we still in the middle of the sea? I think we are. I think the floodwaters have crushed the enemy. That's where we ended.

How's your singing voice this morning? Are you ready to redo a little singing? Dude, I used to be able to sing back in the day a little bit. I was never great. but I did it enough that it was not terrible. Like, I mean, honestly, you know, like I was a worship leader before I was a pastor and people would be like, oh, that means you can sing.

And it's like, no, it just means that I can sing just well enough to make me dangerous. That's all it is. It's like, I mean, like I can sing enough to not be a distraction, but that's about it. I do not have a great voice. I can lead people in worship, and my voice will sound normal enough, but not terrible, so that you're like, get this guy out of here.

It's more like, that guy sounds average. Like everything else in my life, it's pretty average. My voice sounds pretty good if I turn the radio up real loud so I really can't hear myself. Well, dude, but I noticed, I mean, our worship leader was, our liturgist was gone and I like decided to step in because I was like I know this

how'd that go I mean everyone was nice and said it was like it was great but I know I mean I was like man I can't sing these songs what's going on I used to be able to years out of practice so that's why I say

I used to be okay I'm pretty sure I suck now well i guess i i guess i want to ask you to to uh to sing exodus 15 for us this morning but you can work on it get your voice warmed up so you're so you're ready next time so that is where we're at uh uh for everybody that's been listening along we are uh beginning of chapter 15 of exodus uh we we spent quite a bit of time on chapter 14 which is uh not unusual for us as as you know So we wrapped up the crossing of the Red Sea. We watched God divide the waters, lead the Israelites through, put the waters back in their place on top of the Egyptians.

And that's kind of where we wrapped up last time. Israel sees the great power of the Lord, which he used against the Egyptians. They fear the Lord. They believe in the Lord and in his servant, Moses. And that's the end of chapter 14. Now, if if the rest of the book kind of went on the went along in the same way that that the first 14 chapters have, then we'd skip right to the next story. So we'd pick up with Israel on the opposite shore of the Red Sea and we'd see them journeying on to to Mount Sinai. But that's not what happens. They are going to, of course, journey on to Mount Sinai.

But but we have a little bit a little bit of a change here, at least in most of chapter 15, because instead of them proceeding on with the story, there is a song. It's it's called in Hebrew. It's Shirat Hayam. That's what the that's what the Jews still call it today. The song at the sea or the song of the sea. And it's also called the song of Moses. and it is uh it's a poetic it's more than a poetic retelling of what just happened it's a poetic retelling and interpretation and elaboration of everything that just happened at the crossing of the red seas so there's a there's a whole lot that's going on in this song or psalm or hymn or whatever you whatever whatever you want to call it so we're going to spend a little bit of time talking about it and uh after we finish with it then we'll be ready to move on with the

rest of the, with the rest of the narrative. This is a, I mean, this, this is a foundational song for the Old Testament, for the New Testament as well. And it's really, it's a continuing important song for, for Jews today. In fact, if I'm not mistaken, the Shirat Hayyam, the song is sung at every morning service in the synagogue. So Jews still sing this as part of almost kind of a daily hymn that uh is part of their part of their own worship and liturgy that's because they uh are they still certainly for a long time but even still like your hardcore crossing the red sea is as i as an identification issue i mean that's that's why they do that uh yeah we talked i know we talked about this last week but it is sweet that there's a song on the heels of it and

they still sing that song because uh the red sea is still something that is very much a part of of their spiritual identity yeah we i think that all of us uh tend to tend to locate certain events even in our own lives via music and we all know that uh you know songs are kind of like musical time machines you can hear one and all of a sudden bam you are right back to where you first heard that song or you're right back in a situation where that song was playing and so as soon as you hear the music and the words in your mind you journey back to that particular time and place so there's a there's a way in which there's kind of a timelessness to uh certain songs and music and that just you know in our in our own individual lives music and songs are connected in that way

But it's like that in the church, too. There are certain hymns, certain psalms that root us into in a particular time and give us a certain identity based upon what God was was doing at that time. And it's certainly like that for the song of the sea for for the Jews of the Old Testament as as well as as well as today for the Old Testament. This this was the identifying event, divine event for the Jews. They were the people that God redeemed from slavery in Egypt, the people that God brought through, brought through the Red Sea. so this is uh as you say this is their their way of identifying who they are in connection with what what god has done has done for them so uh yeah there's there's a whole lot here and we'll uh we'll talk about kind of the song in general as well as some of the some of the particular parts of it as well this is uh this is just about the oldest poetry that we have in the old testament

But if you look in the book of Psalms, I know, Dan, you preached on several of the Psalms recently. And the Psalms are some of the most familiar parts of the Scripture to people who spend some time in the Bible. Because, you know, they're part of our worship. And we learn a few of them or at least a few verses of them in Sunday school. So people typically know the Psalms. And if you know the Psalms, you know that even within the 150 in that Old Testament hymnal, I mean, they span a whole lot of time. You've got Psalm 90, which is a song of Moses.

Not this one, but it's another song by Moses. You've got a bunch by David. You have some by anonymous authors. You have one by Solomon. So there's a whole lot of diversity, and there's a whole lot of historical span just in the book of Psalms itself. So you have some older and some not so older poetry there.

But if you look at the Song of the Sea, this is some of the oldest poetry that uh that we have in a in the old testament but and this is kind of you know this is sort of i guess you could call this the foundational hymn uh that a lot of that other those other songs are built on top of because this this kind of sets the framework for what is uh what is to come what is to come later you know i think it is significant just It's kind of to point out the fact that singing, that songs have always been a part of the worship life of the people of God. This isn't something that, you know, all of a sudden you get like you get to the Reformation and someone's like, you know what, we should sing in church. Singing has always been something that the people, people of God have done, because this is this is kind of the the overflow of theology.

There's a guy named Martin Fransman who was a hymn writer, a theologian. He once wrote that theology is doxology, that is, theology is praise. Theology must sing. So it's this idea that you can't have the acts of God just remain in words, but it has to become song because that's what the people of God do. They sing, they praise, they recount what God has done to them, speaking it, but by singing it as well. So you've got this kind of foundational hymn, which is going to tell us a little bit more about what God was doing there at the crossing of the Red Sea. It starts out with this short introduction.

It says, Then Moses and the sons of Israel sang this song to the Lord. But if you skip, and then the song begins, but then if you skip down to verse 20, we have this. The prophetess, Aaron's sister, and also the sister of Moses, took the timbrel in her hand, and all the women went out after her with timbrels and with dancing, and answered them, quote sing to the Lord for he is highly exalted the horse and his rider he has hurled into the sea the way that the song begins back in verse one is exactly the way that Miriam sings it as well so I think what you got what you what you have going on here is kind of a what's called a antiphonal singing where there's kind of a back and forth uh we don't know exactly how this worked

But the fact that you have the whole song given to us and then after it, it says that Miriam was saying this same thing kind of gives the impression that there was a sort of a back and forth antiphonal singing between maybe the men and the women or maybe between Miriam and some of the women and the rest of the people of Israel. We don't know. But this is this is one way that that kind of can kind of be interpreted and envision as to how the song was, how the song was sung. So you've got musical instruments, you have singing, you have some sort of choir or antiphonal singing taking place at the same time. Another another I'm just going to go through some of these sections and I'll bring in some of the other theological implications of this as we as we move our way along. So it starts out with the words I just read. I will sing to the Lord for he is highly exalted, the horse and its rider. he has hurled into the sea, kind of summing up everything that God has done for them. And then it goes on in the next few verses to kind of give a poetic interpretation of what God has

accomplished at the Red Sea. It talks about how Pharaoh's chariots and his armor, God cast into the sea, the choicest of his officers, he drowned, that they sank into the depths like a stone. And then it uses some other metaphorical language to describe what happened. But prefacing all of that is this, it's kind of a famous verse from this song. This is from, this is Exodus 15, verse three is a man of war. The Lord is his name. Some of your translations might say the Lord is a warrior, but literally it's the Lord. Yahweh is a man of war.

Yahweh is his name. I think this is pointing out because this isn't, I don't know about you, but when I think about god when i think about the lord i usually don't think about him in terms of being a man of war but i think of him as being like you know a creator or we talk about him being a redeemer the spirit is a sanctifier he's a savior he's all of these things but i don't think that we typically as a warrior or as a as a man of war right right yeah i mean no that because when we think about war i mean i hope i hope we think this um that's war sort of a last resort i mean hopefully it's not something that we're like anxious to get into i mean i know there's people

that are anxious to get into war but you're happy but i think i think that's problematic just saying i'm trying to make a political statement or anything there but i i would hope that you know uh that going to war with other people uh where there is bound to be loss of life is uh not something that that we want to enter into lightly and so yeah we we look at war even when it is necessary as sort of like this this this unfortunate necessity something that we would we try to avoid at all costs last resort uh when all other options have failed kind of thing right and so when you think about the lord being a warrior you're like well i mean he's god He should probably never have to resort to that.

So I think that that's the first thing. I think that also we might be tempted to think, like, oh, great, that's what I want. I want a great military-type God who just, like, flexes all over his enemies, right? And we definitely are prone to want that kind of thing. you know that i mean the jews when they were israelites when they were under roman captivity were most certainly like wanting that kind of god it's kind of messiah they wanted right yeah that's the messiah they were they were like yeah give us like david like amped up more you know that would be that would be great come in and wipe out the romans yeah yeah but what i think

what you do see in scripture it was the language of god doing battle or or that sort of there being a warrior i'm reminded of uh psalm 24 where you have uh where christ ascends the hill of zion and and says you know tells him to open the gates that the king of glory may come through and he says uh that he is the lord mighty in battle and this is an ascension psalm this is what we refer to it as and in that then you're like well okay well who does he do battle with against whom does he war and it turns out that he does

war in a really backwards way that he goes and defeats our enemies but not like people I don't like not other people groups that I don't like necessarily he doesn't go around drowning

I think we want to take the Egyptians sometimes and say like well I got my own Egyptians and they're like this guy and this guy and this guy yeah let me give you a list right yeah but missing the point that like egypt and the egyptians and pharaoh i mean like they represent sin death and the devil like and that's whom god is doing war with and who god goes and destroys hey those are your real enemies uh what's rad is that that the curse that we end up the reason we're in this predicament where we have enemies is because of the fall and god says that there'll be enmity between us

and the devil right because the devil hates man because god created all things that were and then gave part of his creation the rest of it uh devil wasn't exactly into that but uh the enmity is there the enmity is not between initially necessarily god and the devil like the enmity is placed between man and the devil and then god becomes a man and takes up his cause and then defeats this which is sweet that's an awesome thing that happens but like that's where the that's where like the vast majority of like the warfare of god takes place is taking up taking up our cause and then defeating our enemies which are not your neighbor but rather the devil and hell and sin and death enemies that you have no chance at defeating on your own yeah it's like

paul says our battle is not against flesh and blood against the rulers against the principalities against the the dark forces of evil and and certainly those those dark forces uh sin and death and the devil, they can, they not only can, but they do use people to, to accomplish their ends, but it's not the people that our battle, that our battle is, is against. I think you have to interpret all of this battle imagery and the Lord is a man of war from the perspective of what you were describing, the, the ultimate battle of Christ against all the forces of evil, where he, like you said, he does things exactly backwards from what we'd expect instead of, Instead of outright crushing his enemies, he lets them crush him in order that in his defeat, they might be defeated, and then he emerges victorious on the day of resurrection.

Yeah, I mean, like we talked about last week, so the violent aspect of baptism, you definitely see that taking place. You know, we had Peter talking about the flood being a representation of baptism, which obviously is tremendously violent and cleanses the earth of unrighteousness, essentially, temporarily, very temporarily. You do have to, like, view the Red Sea, then, is that, yes, something that we go through, for sure, in our baptism. but if you're going to see christ there i mean christ uh christ is is the one who actually like undergoes the violence of bapt i mean christ undergoes a different baptism i mean yes he's baptized by john but um that baptism of fire that you don't want that like baptism of wrath that you don't want like he he did he went he under he went underwent that um he he does not end up in the ark as it were he is he is outside like dealing with the flood he does not end up

like through the red sea but it ends up in the middle of it um now he rises again victorious in it uh so it does not it does not remain dead but uh but in all of those imagery like jesus actually ends up the one like crushed and drowned and all this kind of thing because he's the one who bears the sin of the world yeah he's the one who really he becomes because he becomes sin because because he becomes the curse because he becomes the unrighteous one he really becomes the enemy for us right because everything that is uh everything that is opposed to us everything that threatens our everlasting condemnation, well, that's what he soaks into himself

so that it might have no more power over us because he's taken away all of its power by letting it have its way with him. And so in a way, he becomes the Egyptians. He becomes Pharaoh in his own cruciform baptism, his baptism on the cross. in which he takes everything opposed to us, including that which is within us, and he takes that into himself and ultimately defeats it by death and then by his resurrection.

So he does battle. He's a man of war, but he does everything wrong from the human perspective because he lets the enemy be victorious over him. He walks right into the enemy camp unarmed and lets them overpower him, strip him, beat him, crucify him, so that it looks like he's defeated, and yet in his defeat is our victory. That's God's backwards way of accomplishing his will among us. Yeah, God's weapon is fairly unattractive. Yeah, it's unattractive. It's simple. It's foolish to us, as Paul will call it in 1 Corinthians, the foolishness of the cross. But that's the way God works. He's always working with not only unconventional weapons, but the kind of weapons that no one would ever, ever choose. My favorite story is in that regard is you may remember from the book of Judges when Gideon went out to battle against the against the Midianites and God, God told him to take with him, you know, the clay jars and the torches and the trumpets, you know, so leave your swords and your shields and everything at home.

All I want you to do is I just want you to bring out some trumpets and some clay jars. And yet that's what God used in order to defeat the enemy. So he's always using foolish weapons in order to bring about deliverance for his people. That's what he does at the Red Sea. That's what he still does with us. And I was thinking as you were talking, Dan, too, about how the Egyptians and how Pharaoh in particular were kind of symbolic of evil forces that arrayed against us. And there's explicit evidence in the Old Testament itself that that's the way that the Israelites envisioned this as well. This is a little strange for us to think about.

but uh in several passages throughout the rest of the old testament in particular in the psalms and in isaiah you have the crossing of the red sea described in a in a way that at least sounds to us almost kind of like mythology uh let me give you an illustration of that this is from this is from isaiah chapter 51 verses uh 9 and 10 isaiah says awake awake put on strength oh arm of the lord awake as in the days of old the generations of long ago was it not you who cut rahab in pieces who pierced the dragon was it not you who dried up the sea the waters of the great deep who made the depths of the sea a pathway for the redeemed to cross over now isaiah is talking about of course the crossing of the red sea there

but when he's talking about god's destruction of his enemies in the red sea he doesn't mention egypt and pharaoh instead he uses this language of uh of rahab and and a dragon And there's other places where a Leviathan is mentioned in the same kind of connection. Now, this is actually kind of a borrowing, if you will, or using a lot of the imagery that was common in the Near East. They had stories about the creator overcoming and overpowering sea monsters, cutting them up, destroying them in order to bring about some peace in the midst of chaos. It kind of be like if a modern day preacher were to use one of the Greek or Roman myths in order to illustrate something from the scriptures. Isaiah is not affirming the truth of these mythologies. Instead, he's using that as a way of picturing what God did for his people.

But what he does is he talks about the dragon being in the waters. Rahab is kind of this mythological kind of imagery of some kind of power in the waters. Same with Leviathan. But the picture that God gives us in Isaiah and in Psalms that talk about this is of God overcoming the forces of chaos and evil that are in the waters in order to bring about peace and deliverance for his people. So in a way, you could say that what the Old Testament is doing is it is joining up the Egyptians and Pharaoh with this imagery of evil and chaos.

It's drawn from their own culture and some of the stories that were circulating in their culture. This is the way that the Old Testament Israelites were telling us that more is involved than simply God defeating the Egyptians at the sea. This is at a particular point in time, at a particular location, God demonstrating what he's going to do ultimately in his destruction of all forces of evil and deliverance for all people in the work of his son. so anyway there's a there's a there's there's more that takes place with uh with the interpretation of the song of the sea song of the sea later on through the psalms and through isaiah another thing that i think is worth pointing out here is that the song of the sea doesn't just talk about what happened then when the israelites went across it but it has a it has a wider focus as well i'm going to skip ahead here to, I'll pick it up here at verse 13. So the song goes on. It says,

in your loving kindness, you led the people that you had redeemed. In your strength, you guided them to your holy habitation. Now continues on with verse 14. The peoples have heard, They tremble. Anguish has gripped the inhabitants of Philistia. Then the chiefs of Edom were dismayed. The leaders of Moab, trembling, grips them. All the inhabitants of Canaan have melted away. Terror and dread fall upon them. By the greatness of your arm, they are motionless as stone. Until your people pass over, O Lord, until the people pass over whom you have purchased or whom you have redeemed i notice what notice what the song is doing it's not just talking about what happened at the red sea we've skipped ahead i mean the song is talking about things that haven't

even happened yet but it describes it as already having happened but as the inhabitants of edom as the inhabitants of moab and the canaanites as as they all hear about what god has done for his people at the sea then this kind of fear and dismay is going to is going to grip them and we have this powerful image of them like welting melting like wax before the fire of the lord they melt away as as as those who have have no strength so there's a forward-looking message that the psalm gives us as well it's not just talking about what happens now but it's also talking about the impact that this is going to have as word of God's deliverance spreads to the surrounding nations. And then it wraps up by taking us even farther. Verse 17 and 18 wrap

up the Psalm. And here's what they say. It says, you will bring them, talking about God's people, you will bring them and plant them in the mountain of your inheritance, the place, O Lord, which you have made for your dwelling the sanctuary oh lord which your hands have established and then it wraps up the lord shall reign forever and ever so the psalm moves kind of through three different stages it's all sung there at the shore of the red sea but the song talks about what god does at the Red Sea. And then it talks about how this is going to make an impact upon the nations which surround Israel. And then finally, it even brings them to the point of the construction of the tabernacle and the resting of that tabernacle on the mountain that God has provided for his

sanctuary or for his dwelling place. Now think about this. What the song does is it takes us from the shore of the Red Sea all the way to the peak of Mount Zion in 18 verses. So it spans this whole history that's really just beginning now. It takes us from the shore of the Red Sea through the 40 years in the wilderness, through the conquest of the promised land all the way to the construction of the tabernacle and temple and it's it's resting place on mount zion so what what the song does is it gives us this broad view of not only what god has just accomplished for his people but what he's going to accomplish for them and you could kind of say that the exodus will will really come to its completion

when the sanctuary rests on mount zion that's really when the exodus comes to an end not when they cross the red sea not even when they've reached the promised land but the exodus finally comes to an end when the tabernacle rests on top of mount zion and god is with his people and god has his people where he wants them to be so that's the uh that's the uh that's that's a psalm it's kind of a uh uh i guess you could call it kind of like a telescoping of history all in one psalm where you see this distant this distant goal uh as if it's close even though it's even though it's uh many many years from uh from now so you have a summation of of what god has done then and what he's going to do in this full picture that the song paints for us you know chad

we kind of skipped over the most important part what's that of the psalm tell me that is that tambourines are acceptable within worship it's i know it's unfortunate i i don't i i too want to believe it's not so uh but it's true it's right there in the bible verse 20 right there it is tambourine acceptable apparently miriam the prophetess erin sister or by translation as temporal but i think you could probably translate that tambourine uh yeah we're here we have musical instruments right here it's there man it's there there's i know people would be horrified because i mean as i guess as a former worship leader there's nothing that drives you more nuts than the tambourine there's nothing you don't want to see a congregation with a bunch of tambourines

you know that's not going to be good but you know what are you gonna do and somebody comes out and they uh they quote exodus 15 to you there's really nothing nothing much you can do at that point right that's right that's uh that's when you got the the drummer that wants to play and he's like crashing cymbals bro and you're like dang it it's all true it's all there yeah so you've got man there's a lot packed in here you've got uh history you've got redemption you've got music you've got musical instruments uh it's all right there it's all right there through red sea yeah i mean this might be like i know this is like a massive rabbit hole but um i do think you know there are segments of of christianity um that would insist upon acapella worship there were no instruments

at all that's something i've just like never been able to get my head around like i can appreciate i can appreciate some acapella sometimes i mean i like it when it's just voices i think that's cool sounding sometimes but the idea that it's wrong to use instruments i mean you're not you're nowhere commanded that you must use instruments so i'm not i'm not reversing that law and like so i'll say like no no you have to use all these things it doesn't just say anywhere that you have to use the tambourine or or the lyre or the crashing cymbal certainly doesn't say you have to use the organ that's not in there but it's certainly i don't know how in the world you could ever pull from the scriptures or get the idea from the scriptures that somehow musical instruments

are forbidden and it must be voices only that just seems untenable biblically yeah that's a That's a great example of kind of two different ways of approaching this very broad subject. Speaking from the perspective of the other reformers, Lutheran reformers in particular, they went by the approach that if something that is happening in the church is not opposed to the gospel, If it's tradition or a practice that's not opposed to the gospel, then it was kept, or maybe it was reformed in order that it might serve the gospel. But there were others that approached it from the perspective that unless you have something that is explicitly commanded to be practiced in the church, then it should not be. And that's kind of where they get this idea of no musical instruments. So there's no command to use musical instruments, and so you should not.

Whereas the reformers said, well, there's no command that you shouldn't, so you can. It's really a question of freedom versus legalism in my perspective. Yeah, and in fact, not only is it not forbidden, but there's examples of it being done without rebuke. Yeah, I mean, it's in the Psalms. Psalm 150 talks about trumpets and harps and lyres and timbrels and stringed instruments and loud cymbals and resounding cymbals. It sounds like they've got an orchestra going on. yeah yeah i mean it would be kind of be strange in a church that that forbade the use of musical instruments to be singing psalm 150 but in a church where these instruments are forbidden to

be used that would be that would be kind of uh i mean it's like sitting down while you're singing stand up stand up for jesus it's just kind of this dissonance that's going on there can we be real right now i know it's time in these last final moments it's time for for honesty of the weird things that happen in church there's sometimes you like sing a song or like recite a psalm that talks about like says something like you know we bow down or or we uh or whatever this sort of thing right we like there's all in the psalms and in the hymnody that we use based on certain psalms we we will say things like we lift our hands or raise our hands we will say like we bow down and you're doing neither of them i've always felt weird about that like where i'm like

i feel like what as i i'm singing it but i'm not i'm like i mean i'm not bowing down right now and uh or you know i'm not lifting my hand so that's weird uh not the same thing i will lift up my hands to your sanctuary. But then I'm thinking, yeah, but I'm not lifting up my hands or I will, I will bow down or I will kneel before you, but I'm like sitting there or standing there and no one around me is kneeling or bowing. Yeah. I mean, there is this, there is this kind of disconnect between what we say or what we sing and what our body is doing. And I honestly do think that's something that uh that the church needs to think more more about is the participation of the body in worship that uh it's not just you know we don't just take our heads to worship

we're not just like brains on a stick our whole body is involved in worship in fact the hebrew word for worship literally means to bow down with your face to the ground so it's not like some kind of abstract worship the word itself means to get on the ground and put your face on the ground that's that's how you worship so it's a bodily activity and and there's all sorts of bodily activity involved in in worship in the old testament uh so yeah i think that's something we need to think more about uh as uh as christians today we're just we're just we're just used to our stuff man yeah that's right that's it we're just we're just used to the way we do it but uh yeah I'm glad that somebody else has felt that

That disconnect When that happens Where you're like, am I lying right now? Yeah Or these days I'm just going to fall on the floor And everyone's going to be like, why is he doing that? No one's going to realize that They just sang that they were doing the same thing

But their bodies Told a different story We're singing one thing with our mouth But our bodies are telling a different story One of these days, Chad I want your hands just to shoot up in worship right in the middle of a song, right in the psalm reading or something. All of a sudden, your hands go up like, hey, you know what?

I'm going to do it this time. I'm tired of waiting. I'm going to start a trend. I refuse to lie in church. I'm going for it. All right, guys. I know that was a super deep way to end it. But, hey, you know, we bunny trail where we bunny trail.

and uh so hey you guys you know what there's there's only i mean if you listen to this when it comes out you've only got a few days to get in on the early bird special rate for the here we still stand conference in october october 19th through 21 me and uh chad will be there it'd be a real shame if you were not there with us because we want to hang out with you uh so if you go over here we still stand.com you can go and see all the the speaker lineup up the schedule you can register you can get your your room reserved all that and you probably want to do that before the end of this month and this month in case you're listening later on is march uh because the rate will go up april 1st and i don't want that to happen to you i don't want

that to happen to you i want you to get in with it while the while the rate is low so go over there check it out and make it happen chad we'll see you next week man all right man see you then Thank you for watching!