BibleProject - The Priest of Heaven and Earth – Priest E6

Episode Date: April 5, 2021

What does it mean for Jesus to be humanity’s cosmic priest? It means he intercedes on behalf of humanity––and so much more! Through Jesus, God has forever included humanity into his own self. In this episode, join Tim and Jon as they discuss Jesus’ ascension and the eternal union of heaven and earth.View full show notes from this episode →Timestamps Part one (0:00-18:30)Part two (18:30-23:00)Part three (23:00-31:00)Part four (31:00-43:00)Part five (43:00-end)Show Music “Defender (Instrumental)” by TENTS“Window” by Phury“Everything Fades to Blue EP” by Sleepy FishShow produced by Dan Gummel and Cooper Peltz. Show notes by Lindsey Ponder.Powered and distributed by Simplecast.

Hey, this is Cooper at Bible Project. I produce the podcast in Classroom. We've been exploring a theme called the City, and it's a pretty big theme. So we decided to do two separate Q and R episodes about it. We're currently taking questions for the second Q and R and we'd love to hear from you. Just record your question by July 21st

and send it to us at infoatbiboproject.com. Let us know your name and where you're from, try to keep your question to about 20 seconds and please transcribe your question when you email it. That's a huge help to our team. We're excited to hear from you. Here's the episode. Hey everybody, this is Tim at the Bible Project,

and welcome to the Bible Project Podcast. This episode is the second to last conversation John and I are having about the biblical theme of priest and specifically the royal priest throughout the story of the Bible. Today we're going to dive into a story that depending on the Christian tradition you may be a part of or grew up in, you might or might not be familiar with the story, but this is a story that provides an important window into the role of Jesus as the exalted cosmic royal priest. This story is the ascension of Jesus.

The outline of Jesus' living, dying, being raised from the dead is pretty familiar, but there's also a crucially important story at the beginning of the Book of Acts, where Jesus leaves his followers. And he does this by ascending up into the skies and disappearing into the heavenly realm. What is this all about? We're going to explore this story and also ponder why this is particularly a challenging story

for modern readers to fully comprehend. We're going to look at what this story and actually a bunch of other passages in the New Testament have to say about what Jesus is doing right now as he is this very moment. Serving in this priestly role, interceding on behalf of humanity before God's Father.

So that's what's ahead this episode and also a bunch more. Thanks for joining us. Here we go. [♪ Music playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing in background, playing up to Jesus and talked about Jesus acting like a priest doing things like a priest having a show off not a show off. A showdown. Showdown with the high priest, Guyifus. Yeah, he's showing off a little bit.

Yeah, in the way that Jesus does. And how do the people follow Jesus? How does that wrap in this idea of the priesthood? And then also, where's this all heading? It started in a garden with humanity who were called to be priests, essentially, working with God on his behalf, imaging God, and doing this in this royal vocation

of like kings and queens over creation. That's where it begins. That all falls apart, but there's this hope of this redemption of that. So I think that's what we're gonna talk about today. Yep, that's right. Now one added dynamic to this, if you are podcast listener,

have been listening through the series, you won't know this. But we recorded the first five episodes of this series, a while ago. And then we took a break, started just writing, and we realized that this theme video is actually going to become a theme series. That's right. So.

Which we don't normally do. We kind of did it with the spiritual being series. Yeah, that's right. And that, that we did a video on God, which was a big yeah, topic and then of itself. And then we realized, man, there's so much cool stuff about the Elohim. Yeah, that's right. We could do a whole series. So that was a kind of a theme series. This video on priesthood, what would actually happened was, I think I told you

this, but maybe the listeners would enjoy it. Hearing about two is that we want to do, we want to do some more work on our website so that you can dig in deeper to these ideas after watching a video, like modules. We're throwing out the word quick study, some sort of kind of like interactive thing. And so I was writing one for this series, and I just like got so deep into it and saw how lovely it is to be able to take every step slowly, talk about Abraham and Melchizedek and his and Isaac. And then that just being a video. And then talk about Moses and Aaron and the tabernacle

and that just being a video. And just really slowly walking through it, I just got attached to like, let's slow down. And you were like, okay, yeah, let's slow down. Let's slow down. And you're like, okay, yeah, let's slow down. Let's slow down. So this will actually be a six part video series called the Royal Priest. Or Royal Priesthood, probably Royal Priest.

The Hood. The Hood, the Robin Hood. Yeah, so where we're at then in those six steps, it'll be about Adam and Eve as the first Royal Priest, how they force it, they're calling and vocation. Video one. Video one. Video two will be about how Abraham is called to mediate God's blessing to the world. He meets a royal priest and ends up having to act as a priest to give up his own son for his sins. And God provides a substitute. It's video two. Oh, and both those events happen

on the hill that will later be called Jerusalem in the biblical story. Video 3 is about Moses going out Mount Sinai, the Tabernacle priesthood of Aaron, the failure of the priesthood of Aaron. Video 4 will be about David who rekindles the royal priesthood of Melchizedek and Jerusalem and then fails. And video 5 will be about Jesus who brings all the threads together in this announcement of the Kingdom of God and presenting himself as the royal priest. Video 6, and what we want to focus on in this conversation right now is about how Jesus' resurrection and his ascension are about his installation as the cosmic royal priest. And as such,

he is working through a royal priesthood that he formed during his earthly part of his mission, and that royal priesthood is called the people of Jesus, or it's called the body of the Messiah. His body on earth takes the form of a royal priesthood, which is his followers. So it's kind of this dual, Jesus, royal priest in the spiritual realm corresponding to his earthly body, which is his people doing royal priesthood stuff right now until the new creation. That's what this video will be about. I think what's interesting to me is that normally when we get to this part of a theme, there isn't some big surprising twist after Jesus. It feels like, get to Jesus,

that's this kind of nice surprise, bring everything together in a way that you kind of were expecting, but not fully understanding, and then you see his life death and resurrection through that lens. Then I feel like the story of us, his followers, and then this hope for new creation just kind of feels like this natural flow. What you're talking about is this kind of mystical and feels like a curve ball of like, okay, we got the royal priest. Now he's going to be seated in heaven in the spiritual way, while his continued work on earth is now this amalgamation of his followers. Yeah. Which is,

like, there wasn't any hints of that. Well, maybe there was. Maybe you can walk me through that, but like, it just feels like, whoa, that feels like out of left field. Oh, interesting. OK, yeah, then let's do talk about it. Because the way I see it, it's in total continuity with what has already been before. OK. OK, both because this will be the concluding video.

And because we're now six conversations in, let's go back to just some elemental points from the very beginning about the connection between heaven and earth and God and humanity in the Garden of Eden. Remember Adam and Eve, as the image of God, are presented as this idealized humanity. That's a royal priesthood, so we explored that already.

But, and I can't remember if we said it this clearly in our conversations, but we explored that already. But, and I can't remember if we said it this clearly in our conversations, but we came to a clarity in the script, and I've never said this way before, but forcing them to write this out really helped me, that there's this parallel, this is on page 40 of the notes. The connection between a sacred space and then the people who inhabit and work in that sacred space. There's an important analogy or parallel between them.

So, you know, we made a video about how the ideal goal of creation from the Garden of Eden and forward into new creation is for the union of heaven and earth. And so the Garden of Eden represents that. It's a space, it's a high place in the skies, where heaven and earth are one, where divine and human meet together and work together. And later the tabernacle represents that as well. Exactly. That's a concept of the overlap of heaven and earth in a place. But then you have the overlap of divine and human in the people who live and work in that place. And so without a manoeuvre, the image of God as royal priests, and then later with the tabernacle or temple with the priests who work there.

But the whole point is that they are also a meeting place of heaven on earth in their very person. In Genesis 1 and 2, they are the image of God. You look at these figures and you say, well, that's like God. They are like God. I am looking at an image, a reflection of who God is. That's right.

And so they represent God to the creation, but then they also are themselves creations that represent creation back to God. They're representing God to themselves. We are representing God to ourselves. Oh, well, I'm thinking more if you have divine and then you have God and then creation. Okay. And then in this middle spot are these, these priestly humans who are creatures.

Ah. So they represent all of creation before God. Yeah. But then they also represent God to out to the creation. Got it. And so they're a union of heaven and earth and divine and human and their own self. So in a way, both this idea of a place where heaven and earth are one and people in whom heaven and earth are one, they overlap in Genesis one. One that just that analogy, I think, is significant, because they both point to the same thing,

a place and a people where divine life, love, and God's character become one with creation and joined in unity. So as you go through the storyline of the Bible, then, the role of these sacred people who live and work in the sacred space, you know, they... The priests. The priests. They establish it. They have a job description.

They have duties that emerge from it. And I think there's three parts of that duty. They overlap, but I think they're distinct enough. What would be kind of cool is to begin this video, which is saying, okay, let's go back. And let's just remember here's about this overlap of place and people. And here's what Adam and Eve and what the priests are called to do. You could use these three categories to talk about what they do. The first is worship. We looked at Adam and Eve, that little job description, they were there to work and care for the garden in Genesis 2. And we looked at those two words because the word work of

Ad is the same word as to worship or the priestly activity of working and worshiping in the temple. There's a phrase the N.T. right New Testament scholar uses as a shorthand for this that really stuck in my imagination. He talks about the priests were these representatives who gather up the inarticulate noise of creation and direct and transform it into praise towards God. So think about the great creation Psalms, in the book of Psalms, Psalm 104, Psalm 148, and they just start taking you on a tour through the cosmos of all the heavens and the creatures and the sea and the creatures and the mountains and all of this. And they talk about how the creatures are talking to God, crying out to God, the oceans roar with their cry rising up, but it's inarticulate.

It's noise, bird song, lion's roaring. I mean, for God it's not noise. I mean, God wouldn't know what it is. Oh, yeah. By using the word noise, maybe that preloads it with a bit of a negative. I just mean it's sound. All right. But what one of the roles of the the priests, and then this is really highlighted in the book of Chronicles, really cares about this, is about how part of the priestly duties were to organize themselves into groups and choirs with

rhythms of prayer and praise. And so this phrase of anti-rights, they turn the sound of creation, how about instead of noise. The sound of creation, they transform it into articulate praise to honor the creator. That's a key part of the human vocation. Transform natural sounds into something that we would call beautiful, worshipful.

Yeah, so let's maybe step out of the biblical imagination. So on one level, there's not much different than like the bird chirping, you know, in the morning to the other bird, and then me talking to my sons in the morning about what they want for breakfast. Just sound waves, different frequencies. Yeah, it's just two biological creatures, vocal cords, or whatever, you know, they make sounds. Right.

To communicate to each other. Okay. But in the biblical imagination, there's the sound of creation, but then what humans are doing is of extremely sophisticated, right, code system of sounds that communicate meaning. And I think that's essentially what the active praise and worship is. It's taking what is less articulate the sounds of creation and turning them into meaningful statements of honor towards God. Worship.

Man, we could do a whole hour on worship. We could. And perhaps we should. And be good word study. A Vod, is that right? Yeah. Because when we talked about a last, we talked about a lot through this lens of work and worship. Yes. Yeah.

And that's a really interesting thread. Totally. That I feel like I still want to try down with you. Yeah. Now you're taking us slightly different place with it, saying there's also an element to worship which is transforming sound. And you just kind of scratched a little bit of an itch.

Maybe that I'm just like, well that sounds really interesting. Let's keep talking about it. But I feel like we kind of have to leave it there. But. To worship is to ascribe honor and significance to someone. Okay, and how's that relate to work again? To work, oh, well it's just, the word play,

the double meaning word play of what Adam and Eve do in the garden, they work and care for it, but those words are also the same words as worship and guard the priestly liturgies of worship. When it's the same word, it's two different words said the same way. It's one word that has multiple meanings. It's one word that's multiple meanings. And sometimes clever authors can use the one word,

but mean both things. I see. Activating both meanings. Okay. What's that called in the language? De Blancandra. De Blancandra. Is the fancy phrase for it. An example in English would be the word red,

like a red something or the color red. Oh. Said the same way. It's a little bit different. It would be the one word, but that has two distinct meanings, but you're actually trying to activate both of them. What you described was hominem,

which is two different words, better spelled with the same letters Actually, they're not spelled the same letters in my example. Oh, that didn't read no you're right, but lead and let and lead like lead That's a hominem. That's a hominem. We're talking about yeah spelled the same pronounced the same Mm-hmm two different meanings two different meanings and you can activate either or both when you use it. Yeah, I ran to the store. OK.

So if, let's say, I'm going to go run to the store. But what I actually do is run right in my bike. Oh, OK. Yeah. Which I often do to go to the store. But since I'm riding my bike really fast, because maybe I need to get something in hurry, I am running. I mean it in the sense of to run means to go fast.

Even though what I'm actually doing is just... Well that example seems like more like a turn of phrase that gets kind of coined into something more than what it literally meant. Oh, sure, but on one level, the word run means to use your legs in like fast, whatever, local motion. But it can also be used metaphorically to describe any way that you might get somewhere quickly. Okay. So on that level, the idea of working and worshiping really closely embedded in Hebrew thought.

They're the same word. They're the exact same word. Correct. But you would know that there's two different meanings, but you would also know that they're very intimately connected as kind of this one word. Yeah. So yeah, and in the Eden story, on one level, they are working, that is in a garden, like as farmers.

But on another level, they are also depicted as royal priests, and so they're working in the garden is their liturgy. It is their act of doing ritual worship which in the temple corresponded to working with the sacrifices, lighting incense and singing inquires and saying aloud these prayers. Okay so one of the one of the acts of work one of their jobs was to create beautiful sounds. Correct. And direct them towards God. And direct them towards God. There it is. I see. And you're right. We could discuss that much more depth and perhaps we should one day.

Cool. So that was one of their... One of their work is sound generation. Beautiful sound generation. Beautiful sound and directing it towards the honor of God as creator of all things. I'm going to go to the beach. [♪ Music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in background, music playing in Now there's another element of the priestly duties that we actually wrote into the script a little bit was this idea of giving blessings. Yes, actually, you know what, thank you. I had thought about including it, but um... Well, is that important?

Yeah, it is important. Okay. Yeah, so I'm just going to add it to my notes. I love that you thought about it. So blessing in Genesis 1, blessing is about God building into creation the potential to multiply and become more abundant as a divine gift. And then really I haven't heard you phrase it that way. Yeah. I haven't heard you phrase it that way. Yeah, the blessing is about realizing the abundance and potential that is built into creation.

That's what the word is referring to in Genesis 1. And so what the priesthoods, they become mediators, well, the family of Abraham as a whole is supposed to become a mediator of that blessing right to the nations. And then one family in particular in the family of Abraham, the priestly line is to become the mediator of that blessing. So for sure, and the blessing of Aaron. Yeah. In number six, may the Lord bless you and keep you cause a space of shine upon you. Show you favor. May the Lord's list countenance to you and give you shalom. And the priests were to raise their hands towards the people. And in that moment become representatives of God and God's blessing. So in Genesis one,

God blesses each day, right? He blesses the creatures on day five and he blesses the humans on day six. And you're saying that is saying there is a lot of potential. Be fruitful and multiply. Here is the blessing. And he blesses them, saying, be fruitful and multiply. Here. This is the blessing. And he blessed them, saying, be fruitful and multiply. Okay. So discover and kind of experience. Experience, multiplication. Yeah.

And... Shalom, abundant. Abundance. Yeah. For sure we need to do a word study on blessing. Yes. In fact, you know, we were doing that season outline. You wanted to do apocalyptic. And I wanted to ask you about that, because we kind of did. Well, we did a video on how to read apocalyptic, but the idea of doing a word study

of just a short little compact, it's about your eyes being open to a moment or place where heaven and earth are one. I like the idea of consolidating it into a short little word study. I like it too, but I feel like we kind of got into that territory. I'm with you. I'm with you. But, yeah. Blessing.

Blessing and worship. I feel like both of those would be really good. Yeah. It's good, John. It's good. Okay. So, what we're doing right now is we just talked about two things. One, the ideal of what the garden represents is a place where

heaven and earth are one. The royal priests of Adam and Eve and the priests throughout the Bible are people in whom heaven and earth divine and human are one. And what do those people do in that place? They worship. They represent God to people and people to God. They intercede when there's something of concern and they become mediators of God's blessing. I think if we could paint that quick portrait, essentially what we set it up to do is step two of the video in our conversation. That's what Jesus is doing right now

as the cosmic priest who was exalted in his incension. That's what the heavenly body of Jesus is doing right now. And the earthly body of Jesus, that's its vocation. That's one way to imagine its vocation and calling. And there's a number of New Testament passages that depict followers of Jesus as either temples or priests or sacrifices doing their worship through good works and serving the needs and concerns of others.

And so I think it could be a one, two, three... It makes sense. ...of movement to this video. The ideal, cosmic, heavenly, Jesus, the earthly body of Jesus, to His followers, but all three of them are doing these activities. That's, I think, the flow for this video. So already in this series we've talked about how Jesus was presented in the gospel as a royal priest. Yeah.

Overlapping with this though, remember the priesthood and the temple are two ways of talking about the same thing. You overlap. The overlap of heaven and earth. So it shouldn't surprise us that alongside stories where Jesus is presented as a royal priest, there are also stories where Jesus is presented as a royal priest, there are also stories where Jesus is presented as a temple, not just a person who represents God to people and people God, but actually as the place where heaven and earth meet. And this is going to help us because there are a number of texts in the New Testament where Jesus' followers are called both temples and priests in the same

paragraphs. And it's because I think through that tight connection with in the garden and then here with Jesus. So just real quick, there's the story in John chapter 2, where Jesus storms the temple, shuts down this sale of sacrificial animals. And uniquely in John's account of that, he features this conversation happening between himself and the leaders of the temple.

And what they ask him is, what sign do you do, or will you do, to show us your authority to shut down the sacrificial animal sales? Yeah, give me some credentials. Yeah, I mean, he's like walking in, acting like he owns the place. Right. Essentially. That's a pretty generous response in some ways if you think about it.

Yes, true. Instead of just being- Normally you would just be arrested or like executed. Just kicked out. Yeah, totally. They're like, okay, show us that you actually can do this. Yeah, who do you think you are?

Yeah. And show it, yeah, your credentials. And then as always, in the Gospel of John, especially he answers with a cryptic riddle, destroy this temple. And in three days, I will raise it up. Those are fighting words. It took 46 years to build the temple. They respond to him. What do you mean you're going to raise it up in three days? And then John, chapter 2, verse 21, the story stops. And the narrator, like breaks out of the story and whispers in the reader's ear.

He was speaking about the temple of his body. And when he was raised from the dead, his disciples later remembered that he had said this thing, then they believed in the scriptures and the words that Jesus said. And then the story picks up and keeps going. So great. It's one of those things where the disciples were just left hanging with this cryptic riddle. Strange story.

For a while. Yeah. And then it'll all listen to like, oh, that's what Jesus was. That's what that was about, yeah, totally. The riddler. So very clearly, this is a whole temple theme in the Gospel of John that we explored

in our temple video. Yeah. So that's a very clear one, where Jesus presents himself as the reality to which the temple is a symbol. That doesn't mean he thinks the temple is bad. Now again, this seems like a curve ball. Is there anywhere in the story that kind of leads you to co- Oh, I guess I see how we got there. The temple, a person is a temple. Oh, I see. Well, I think it leads us back to that tight connection

in the Garden of Eden. The idea is that a place and a people in whom heaven and earth are one. And what progressively happens in the Hebrew Bible is that the Tabernacle and the temple with their respective priesthoods are diminished, degraded, abused, and what it all points towards is a more perfect union of heaven and earth,

realized not just in a place, but in a place that is a person. So there's also a little saying of Jesus in the Gospel of Matthew that I think has a lot of temple connotations. Do you see it there in Matthew 18? 20. I think this is fairly well known saying of Jesus. Yes. Here, I'll let you read it. For where two or three have gathered together in my name, I am there in the middle of them. Yes.

This was used often when you have a little small group. Little rogue Bible study. And you're like, hey, this is still important. Yes, yeah, it doesn't matter if there's 300 or three. Jesus is here. Jesus is here. Yeah, and that's true. I mean, this is what he's saying.

But for Jesus to talk about when a group of my people are together and I am there in the middle, in the middle of them, that's activating how the Holy of Holies was in the middle of the temple complex. And then remember, in the Garden of Eden narrative, it very specifically locates the tree of life in the middle. Yeah. And so Jesus is for sure. It's another one of these dense sayings of Jesus, where he uses temple and Eden topography to talk about himself. When you gather together, remember that you're gathering around me, and I am the temple,

I am the tree of life, I am in the middle. Yeah, I'm in the middle. I'm in the middle of you. Which means that my people are gathering as a kind of temple as well. He doesn't talk about any buildings here. It's just whenever my followers get together and I am in the middle, you've got a temple. You've got the reality to which the temple was pointing. There are other passages, but I just wanted to kind of tee up that theme about Jesus as the temple, as the one in whom heaven and earth are one. So that goes alongside the portrait of Jesus as the royal priest that we explored earlier in the series. What's important is how those things come together

in the story of Jesus' ascension. And, you know, I was thinking about this, in all of our discussions, we've actually usually bundled together the events of Jesus' crucifixion, his resurrection, and his ascension into the heavenly realms. Or we don't really talk about the ascension. Or the ascension just gets underplayed.

Yeah. So actually, let me just quick plug a book I recently read, a short book by friend, New Testament scholar, Patrick Schreiner. Oh, it's just called The Ascension of Christ. It's in a little series just called short studies in biblical theology. He both addresses why kind of short survey of church history, why the ascension tends to be neglected in non-latergical traditions of Christianity.

In any traditions that follow the church calendar, it's like built into the annual calendar ascension Sunday. But non-latergical traditions don't really... Skip it. Yeah, don't have kind of underplayed it. And it's actually a really significant pivot moment in the New Testament, as we're gonna see right here, because it's the moment where Jesus's mission goes to its next stage from launching the Kingdom of God on earth as it is in heaven,

but then taking his seat at the right hand as the cosmic high priest in the spiritual realm to do their things that correspond to what the priest would do on earth. So the ascension, shall we take a quick dive? 1 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc

1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc So Acts chapter one, this key passage here, I've selected kind of the second of it, maybe I'll let you read it. X-1, 3, 3, 9, these, he also presented himself alive as Jesus.

Jesus presented himself alive after his suffering, meaning his death. His death, yep. By many convincing proofs, appearing to them over a period of 40 days and speaking of the things concerning the Kingdom of God, he said to them, it's not for you to know times or epochs which the Father has fixed by his own authority, but you will receive power when the Holy Spirit has come upon you, and you shall be my witness. My witness is both in Jerusalem and in Al-Judiah and Samaria, and even to the remotest parts of the earth. And after he said these things, he was lifted up, while they were looking on, and a cloud received him out of their sight.

You know, I wonder if one of the reasons why it was underplayed in non-latergical traditions like mine, was it's kind of ridiculous in a way. By ridiculous, you mean, if you try and think about these? A human floating up into the sky. I understand. It's like, where's he going? Totally.

He's gonna like, he's gonna hit the atmosphere and then what? So part of what makes it feel that way to you is that you're adapting it to your own modern cosmology, right? Yes, right. Yeah. Where, yeah, from the point of view of like, the God is enthroned in the heavens and there's that, the sky represents this middle space in between.

For Jesus to float up in there and disappear would make a complete sense. Oh, he's ascended to the divine space. Yeah, this is similar to how, you know, modern debates about the flood often happen because we're trying to translate the flood into a modern cosmological picture of what we conceive of the earth, which changes the meaning entirely of the story. Because the flood story makes a sense that it does within a conception where there's the waters above and the water. Oh, where the other waters come down in the claps. Yeah, it's the collapse of the cosmos. It's undoing of Genesis 1. So, similarly here,

these key words, he was lifted up and a cloud received him. These are glowing hyperlinks that make the sense they do within the biblical cosmology of the skies as the realm of God's transcendent thrones that are not separate from Earth, but above it and overlap with it through the temple. Because he could have just like a fog could have come over and he could have been standing on the ground and then you like look over, like a fog could have come over. And he could have been standing on the ground. And then you like look over, you look back, Jesus is gone. Yeah, I think here we're at this place where Luke has purposefully chosen the wording

based on the scriptural imagery that he's hyperlinking to. And so I think we have to become a little more humble to say what he's trying to communicate is less what you would see if a video camera was there, but the meaning of what happened. What happened is that Jesus disappeared. Yeah, well, we don't know.

Maybe Jesus did do it. Yeah. For the same purpose. Totally. But I'm just saying on a basic level, Jesus was here in person over a period of 40 days. And then out of their sight. Then he was gone. They didn't see him anymore.

And the two images used to describe here transitioning to not here are lifted up and a cloud receiving him. And is this Daniel 7 stuff? So it's actually fascinating. To being lifted up, this is the bottom page 41, is the key motif threaded through the book of Isaiah, where when Isaiah and his temple vision, he's wakes up and he sees Yahweh sitting on a throne, lifted up and exalted. And then there's high and low motifs, our big motif throughout the book of Isaiah as a whole. And it culminates in the suffering servant poem,

the famous suffering servant poem, begins with God saying, look, my servant will prosper, he will be high and lifted up and greatly exalted. And then it goes on, it says, this Isaiah 52, verse 13 following. Oh, who will be high and lifted up and greatly exalted. And just as many were astonished at you, my people,

so his appearance was marred more than any man, his form more than the sons of man, and in this way he will sprinkle many nations. That's the tonement. Aluding to the, yeah, the sprinkling of blood on the atonement lid cover. And so kings will shut their mouths on account of him for what they had not been told they will see. So this is about through his suffering the servant is exalted to a place of divine royalty and status. And this was the same imagery of being lifted up on the cross too. Exactly. So in a way the cross is one part of his enthronement. Yeah. The resurrection is also part of his enthronement.

And the ascension is another aspect. They all work together. They're like bundle dimmages. You know the enthronement video. Totally, but the ascension is clearly the culminating act of this three part, crucifixion, resurrection, ascension. So that's for sure where Luke's getting, Jesus was lifted up.

And then the cloud received him, you're right, totally it is Daniel 7, where in verse 13 of Daniel 7, he saw with the clouds of heaven, one like a son of man coming up to the ancient of days and was presented before him. And then he's given a kingdom, dominion, over all the peoples and people of every language. Which is what's going to happen in next year.

And his kingdom and so on. So the ascension of Jesus here in Acts 2 is about his ultimate exaltation to the heavenly throne room, which is a temple sacred space. When we wrote the first few videos, did we talk about the heavenly throne room at all? I don't think we have. What we say is that Eden is a place where heaven and earth are one. They're the same. So Eden is the heavenly throne room. Correct.

Yeah. But we don't talk about how Barrensford from Eden now there is the heavenly throne room that's not on earth. We mention it in the Moses video where he goes up on Mount Sinai. Oh, it sees that. And he sees the heavenly temple. Okay. And he might have to punch that up there.

He sees someone sitting on a throne and so on. Okay. Yeah. Cool. So that's it. It's Liz Paz. The ascension is about Jesus' exaltation to become the cosmic royal priest on the heaven side of the equation. Yeah, and so the narrative logic is that heaven and earth, God's reign over everything, is this idea of Eden, where heaven and earth are together, heaven being God's domain, where he reignss and earth being our domain where we reign,

that there's a unity there. Yeah, unity of place and person. Yeah, unified in as in a place, but then also unified in these God humans. Yeah, images of God. Images of God. The role priest. And the problem is that the humans don't want to participate in that calling or don't know how to do it or want to do it in their own way. Yeah. So this idea that God still reigns, but that is no longer on earth intermixed with human reigning. At least in their exile. Yeah. What's their exile for?

So now when you talk about God's reign, you don't talk about it as on the earth, you talk about it as in the sky. Correct. So he's enthroned in the heavens. Yeah, and he didn't. But he didn't the place on earth where this happens. And it is also heaven. Well, it is heaven and on earth.

It's heaven on earth. Yes. But when heaven is just in heaven, that's the, like, the divine throne room. That seems like something different than Eden. Ah, no, the whole point is that it's this Eden is heaven. On earth. Yeah, exactly.

But when heaven's in heaven, yeah. Yeah. Separated from earth, you would still call it Eden. Jesus does. Really? It's what he says to the guy dying next to him on the cross. Oh, paradise. I'll see you in paradise.

We're gonna, we're gonna, this, when this is over, we're gonna be in the garden together. Oh, well. Paradise. Well, yeah, that's trippy. That's what. And that's why that's what Moses sees when he goes to the top of Mount Sinai.

He's on earth, but he's seeing and experiencing heaven. Okay. Within the biblical cosmology, it's saying, and the fact that Moses encounters the garden on top of Mount Sinai doesn't mean, oh, the Garden of Eden was on Sinai. It's where, he encounters the garden. He encounters, what does he encounter? He encounters the heavenly presence of God overlapping with earth on the top of Mount Sinai. And what does he see?

I mean, he's given the blue prints, but he sees something. He sees God on his throne. He sees a pavement. And he sees God from the underside, as it were. And he's heavenly being. And that's in, he would have called that Eden. That's what Jesus calls it. Okay. So I guess the point being,

you're at the narrative logic. The point is there's a place where heaven and earth are one. And that's Eden my imagination and Eden and Eden and I want to create this category of there's a place where heaven is just heaven Outside of earth where like God reigns. Yeah, still that's right, but he's let humans kind of rain on earth Yeah, that's right and it comes a conflict of kingdoms conflict of kingdoms and Yeah, that's right. And it comes a conflict of kingdoms conflict of kingdoms and So Jesus is ascending to that place where God reigns Yes, and ultimately he still reigns earth even though he kind of lets and I think that's what a lot of the Psalms are about like You still are control of all this. That's right, but he's allowed this moment in Creation where we're kind of running around,

raining it on our own terms. Yeah, yeah. There are other wills, right? May your will be done here on earth as it is in heaven. So God has allowed other wills to have a certain independence. And Daniel 7 is about this human who will be trampled by the beast is in the, or he, he's

exalted from the realm of the beast, the realm of the final beast. Up on a cloud, and he sits at God's right hand in the heavenly Eden. Yeah. Yeah. Yeah. Okay. And so when we see and Luke, Luke's, and in Acts where Luke talks about Jesus being ascended on a cloud. He is activating that whole idea.

So here's the human who now sits at God's right hand, ruling from the heavenly temple, which still has a connection to earth, and there always has been a connection. There's been the connection through Abraham's family called to be the blessing for the nations. The connection from Moses and the Levitical line, the priesthood and the tabernacle and then David and the temple. There's always been this connection. Then now it's Jesus saying, I am the temple and I am the royal priest. I am that connection. Not only is it that connection But now the connection is gone up into the sky. So that God's right hand. Yeah, or it's yeah It's gone in the sense that they can't see it

Yeah, but it is it is actually about they're about to realize it's still fully present But in a way that is surprising to them Yeah fully present but in a way that is surprising to them. 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1%, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, So there are two New Testament authors who explore what Jesus is doing as the exalted cosmic royal priest right now. Now that he's up there. Now that he's ruling in the heavenly temple, this is a major theme in the letter to the Hebrews. Which, just as I just recently listened to an audiobook by Ben Witherington, a New Testament scholar called Priscilla, did so awesome. If you want to just imaginatively think about and learn about the first generation of Messianic Jews

on what it was like as the movement spread from Jerusalem to Rome, listen or read Priscilla. Imagine Priscilla at the end of her life recounting how she became a follower of Jesus, that kind of historical fiction. Historical fiction. But it's all based on, you know, his historical fiction. Historical fiction, but it's all based on, you know, his long life and career of detestment studies. It's so interesting you'll learn to tell. It's awesome. But she and her husband Aquila had a close relationship with a guy named Apollo's who was in that first generation.

He's mentioned in the book of Acts. And Corinthians, right? And he hung out in Corinth for a while. Yep. Anyway, Weatherington thinks that the letter to the Hebrews is from Apollos. Okay. To the church and realm. Okay, but anyway to a group of Messianic Jews in Rome. Okay. So this is a major motif in the opening paragraph of the letter to the Hebrews It's actually it's pretty remarkable and actually actually here. I'm just gonna read it because it fits in of what we're talking about here. Opening lines of letter to the Hebrews. Long ago, in many times, in many ways,

God spoke to our fathers by the prophets. But in these final days, he has spoken to us by his son, whom he appointed as the inheritor, the heir of all things, and through whom he also created the world. He, that is the son, is the radiance of the glory of God. He is the exact imprint of God's nature, upholding the universe by the word of his power. After making purification for sins, he sat down at the right hand of the majesty on high.

That is actually, if I remember, that's all one sentence. That's elegant. Notice he contrasts, hey God's been speaking all along. He spoke to the prophets, but there is a culminating act of divine speech that happens through the sun. The sun is the one who will inherit all things at the end, and he's the one through whom all things are created. It's a way of saying he's the alpha and the omega. And inheriting, I'm sure that's activating a whole.

Oh, yeah, it's set of ideas. He becomes the one who possesses and becomes the steward and lord of all creation. Like a child inherits something of her parents, and it becomes their own to be responsible for. Which is what humanity was supposed to be. Exactly, exactly right. Which is what it goes on to say.

Then he talks about him as, he's talking about the incarnation, the image of God. When he goes on to say he's the radiance of the glory of God. So, remember the high priest shines like the glory of God. But Jesus is not, doesn't just have shiny clothes. He actually is that shining brilliance. He didn't have to put on a costume. Yeah. When he says he's the exact imprint of his nature, is that kind of saying, hey, we are, we are images, he's the exact imprint. It's cool. He uses a Greek word,

it's a Greek word, a carcoter. That's where we get the green word character, but it means, um, a stamp. Like when, uh, you have a stamp in their day, it would be on wax most likely. Then, um, the impression that is left behind from the stamp. So if I stamp on a stamp, I'm actually, there's a moment where the actual shape of the physical stamp is hidden from me. But once it goes into the wax and I lift it up, what I see left over is the Codic tear, the imprint. So it's the way of imagining you have God the Father as the stamp and Jesus as the Codic

tear, the imprint. And I look at the imprint to see what I can't see, which is the actual stamp on it. It's not a cool metaphor. So yeah, it is. Is that just another way of saying image of God, or is that like a more, is it saying he's more of an image than humans?

Oh, I think by saying he is the imprint of the divine nature. And again, this is important parallelism. He is the radiant, the glory of God. He's like the sunbeams that come from the sun. So in a sense they're indistinguishable from the sun, but at the same time they are distinguishable. So, you know, he's doing his best to explain the Trinity. You know, which is, I think it actually gets really close. Good images. So, and then the last line is, after he made his sacrifice for sins, he sat down at the right hand that saw him 110 and Daniel 7 combining it together.

So the author of Hebrews goes on, especially in chapter 7 and 8, to talk about what's he doing up there now. So he already represented us by offering a sacrifice to cover for sins, but what's he doing up there now? So he already represented us by offering a sacrifice to cover for sins, but what's he doing now? In chapter 7, he makes this long argument about how the priests would live and die, and I have to offer sacrifices for themselves and for their own failures and then for the people. But Jesus, he says, is a permanent eternal priest.

And so his sacrifice was once and for all. And his sacrifice wasn't of something else. His sacrifice was of himself. Think Abraham and Isaac, Moses and David. Offering their own looks. Now, check out Hebrews chapter eight. He goes, we have such a high priest who has taken his seat at the right hand of the throne of majesty in the skies.

He is present tense, a minister in the sanctuary, and in the actual tabernacle. The heavenly throne room. Yeah, which the Lord pitched, not humans. And he goes on to say that the earthly tabernacle is a copy and shadow of the heavenly things. Just as Moses was warned by God when he was about to erect the tabernacle, look and make sure that you make everything according to the pattern shown you on the mountain. So let's bring that logic together here. Right. The tabernacle and temple were...

Reflections. Symbols. Yeah. Of the ultimate. The reality of God's throne in heaven, which was supposed to be overlapped with earth, but is not currently. That's right. So, what we are to imagine then is Jesus in His resurrected body, which is a transphysical

body, because it can transphysical body, because it can inhabit heaven and earth at the same time, is currently inhabiting the new creation, the heavenly side of the new creation, I guess. And he's up there having sacrificed himself, but author of Hebrews says in chapter 725, he always lives to make intercession for people. So he is still up there advocating on behalf of humanity.

Let's just love that image. Like he's not done. Like it's not as if humanity, humanity still needs someone to advocate on their behalf and intercede for them and bring their concerns before the father. And that's how we are to imagine the cosmic world priest right now. It's a huge motif in the whole letter And that's how we are to imagine the cosmic world priest right now.

It's a huge motif in the whole letter. That's interesting. So I mean, it's very clear to me in my upbringing, what it means that he was the purification. And that was a time in human history. It happened. It's done. Yeah. Although we could talk about what Paul means when he says that he's completing the stuff or whatever, but. Yeah, that's right, yeah. But then this idea of continued intercession and another capacity other than purifying your sins.

That's right. That to me, I actually don't really have any categories. A category four. Well, throughout the letter, it's that the priest represents humans in their weakness, in their suffering, in their hardship. Earlier in the letters, why he says, you know, we have a high priest who knows exactly our hardship and suffering because he himself experienced it. So it's someone who's advocating on behalf of his suffering, hurting people that he represents,

and representing their concerns and their cares before God, in the same way the prophets, and the priesthood, I think. So it's not about atonement, it's about representation. Yeah, which was one of those things you talked about. Yeah, an intercession, intercession and representation are part of the following.

Well, it was a form of that, yeah, okay. And it's a form of that intercession that we talked about, which was, if you don't need an intercession because of a moral failure, but you still need intercession in that, yeah. Just life is hard, or maybe just don't know what to do. Yeah. Something, yeah.

This confusion, there's roadblocks, there's frustration. These things, we all experience. Yeah. So what this image of Jesus as the cosmic royal priest interceding on behalf is what amuseable even a Christian God is to believe that God has included within God's own self a representative of the human plight. And our lack of wisdom, our inability to know what to do, our pain, these aren't external to God. I guess that's the point of this.

God doesn't hear the cries of suffering humanity as something to external to God's own self. They are themselves a part of God's own being in the person of the risen Jesus who is making intercession on behalf of confused, hurting humans in this present moment. I think that's what this means. That within God's own being is his ability to not only hear the intercessions, but to understand them in an experiential way. Is that what you're saying? When I'm saying it's more that what Christians mean by the word God includes a human who represents the

concerns of humanity within the very being of God himself. God has internalized the hardship and suffering of his creation into God's own self in the person of Jesus. That's what it means to believe that Jesus is divine. And that he exercises an intercession role right now on behalf of creation. Yeah. It kind of speaks again to the relentlessness of God in that he creates humanity. I want you to rule with me. Crazy idea. It's not working. And then for him to actually make it so that his nature now, what I hear you saying is now his nature is, I don't know how to say it without a sounding kind of yeah, radical, but there's this human, there's this humanist to to what it is to be God now. Yeah, that's right. That if Jesus is God and Jesus is human. Yes. And yeah, and God is intercessing within himself the plight of humanity. And the reason

he's doing that is in order to have this relationship of the union with humanity. That it actually like affected his nature, his commitment to us. It was so strong that it changed who he, and that's where it sounds reticle. Yeah. God doesn't change. But there's something about him that. But there's something. I again, we're back to the limits of what our language and categories can offer us. But I think this is part of what John is saying when he says that God is a gape, that God is love. Earlier in the letter first, John, he talks about how Jesus is our advocate before the Father. It's the same idea. And he's talking about a divine being

who doesn't just respond to the concerns of creation as a creature, but has actually internalized, made creation a part of his own being in it's root Jesus. You know, I was I was backing away from this phrase that God changed himself, but if God incarnated as human and then that human transformed into this this physical creature that now is both, you know, a change has been made. And if that human is part of what it means to be God, now see it at the right hand, there has been a change. There has been a change in the, yeah, God became human. God became.

We are tapping into, no, we're tapping into a conversation that's very ancient that gets us to the Trinity. This is what everybody was trying to work out in the second, third, fourth, all the way up centuries about wrapping our minds around the implications of incarnation. And this theme of the Royal Priesthood brings you into the heart of it. Because what a priest do, they are representations

overlapping of heaven and earth. And the Christian claim is the cosmic royal priest. God has become the human representative within God's own self. Yeah. What? I think I believe this. You think you understand it or you think you believe it?

Well, I don't understand it. This is the unique view of God that emerged out of the events surrounding Jesus. It is very unique, and I'm not like an expert in world religions by any means, but it seems like a very unique claim. Yeah. So we're going to go from here talking then, so we talked about God seated at the right hand interceding yep on our behalf. There's a sense of well What about us down here? Correct. So one way to say it is we began this conversation talking about the ideal role of the images of God in the heaven and earth place

Jesus is now according to the theme of the ascension in the New Testament. His heavenly resurrection body is in the heavenly realm, sitting as the royal priest, representing, interceding, and so on. But the New Testament equally makes a claim that Jesus has not left earth. He has an earthly body, through which he is doing all of those same activities here on earth that correspond to what his resurrected body is doing in heaven. And that body is called the body of Christ,

that is a temple and a priesthood empowered and entwelt by the Spirit. So that's of what we will talk about next. Thank you everybody for joining us today on this episode of the Bible Project Podcast. We've got one more episode that's going to come out in this series and we're going to go over some of the ideas elsewhere in the New Testament. The talk about Jesus' followers as a royal priesthood or temples or even the body of Christ. This is all priestly vocabulary and it offers this really amazing window into priestly world and themes in the story of the Bible. If you want to submit a question for

upcoming question and response episode on this priestly series we would love to hear from you. You can record yourself asking the question, let us know your name and where you're from and if you can try to keep it to around 20 to 30 seconds You can email your question to info at BibleProject.com If in your email you could please write out your question also that saves us a ton of time as we compile the questions The deadline for submitting them is the end of the day Monday April 5th And again the email is info at BibleProject.com. Today's show was produced by Dan Gummel. The show notes are from Lindsay Ponder,

and the theme music is from the band Tents. Bible Project is a crowdfunded endeavor in Portland, Oregon. We're making free resources to help people experience the Bible as a unified story that leads to Jesus. And it's all free because of the generosity of people all around the world. Thank you for being a part of this with us. Hi, this is Teofilos Wapparai. I'm here from Bujana, Nigeria. I first heard about the Bible project on YouTube. Randomly, the schema cross it.

It is a Bible project for Bible study, each and every day. I don't go to a book of the Bible without knowing what the Bible project has to say about that book or that concept in the Bible. My favorite and abiding about the Bible project is the amount of light. It brings to... Generally, the entire biblical history, the famous lines of connecting Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, Hela, The notebooks, podcasts, classes, and more at the WebFrigi.com. you