Leviticus and Hebrews: Part Eight

In tonight’s Bible study we pick up in Hebrews chapter 10 and revisit big questions about Leviticus chapter 19 before moving on to chapter 20. We hope you are blessed by the conversation.
The Whole Truth Leviticus 19 video: https://www.youtube.com/watch?v=r8fBw2IuAFs 

Become a supporter of this podcast: https://www.spreaker.com/podcast/alternatively-formerly-conspiracy-pilled--6248227/support.

Follow our new Bible Study Channel - No Wrong Questions on YouTube!
https://www.youtube.com/@NoWrongQuestions

Support the show, access all of our episodes ad free, and get bonus OVERDOSE episodes on LOCALS - https://alternatively.locals.com

MERCH - https://conspiracypilled.com/collections/all 

Join the DISCORD - https://discord.gg/c8Acuz7vC9 

Give this podcast a 5 Star Review - 
https://ratethispodcast.com/conspiracypilled 

Middleborne Arms – https://middlebornearms.com
Because swords are awesome!

North Arrow Coffee- https://northarrowcoffee.co 
Use code CONSPIRACY10 to get 10% off your order! 

The Show — @_Alternatively on X
Abby — @abbythelibb_ on X and Instagram
Liz — @adelethelaptop on X
Jon — @Kn0tfersail on X

Episode Transcript

Speaker 1 (00:51):
Hello, and welcome to another episode of on the Alternatively
Show Channel episode of nar Rhen Questions Bible Study. Don't
I stuggle that every time I know the name of
my podcast. If you're on YouTube, there is a separate
No Wrong Questions Bible Study channel. Everywhere else the Bible
Studies are happening in the same stream as the rest

(01:13):
of same feed as the rest of our episodes. For
those of you who were I'm just going to keep
saying this at the top of every show so that
nobody misses it. Hopefully, my husband's going into the National Guard.
Things in our scheduling are up in the air and
we'll be for a while and when they settle at

(01:34):
the end of that while I can't guarantee that we're
going to be on the same schedule that you were
used to prior, so basically, just throw away all your
expectations about you know, it used to be pretty consistent.
We would be Live with You on Wednesday nights and
then Live with You Thursday nights behind the paywall, and
then Monday night would be a live Bible study. Just

(01:55):
throw away all those expectations. We are going to do
our best to get you the content that we're able
to get you when we're able to get into you.
And right now I don't feel like we can commit
to any particular thing, but we're certainly going to try,
especially in these weeks leading up to one John actually

(02:16):
lead because we don't have a date just yet because
the government shutdown has delayed things. But it is certainly
a priority to continue giving you main episodes as often
as we can and Bible episodes as often as we can,
and then but sometimes that's going even even as we're
recording this, I don't know if you're going to get
this on a Monday or a Thursday, probably Monday, but

(02:40):
just trying to try to destroy your expectations. If I
look like I'm like in terrible condition right now, it's
because I woke up this morning with the bloody nose
and my silences are still really mad at me, so
my eye keeps watering it. It wasn't doing that before
we hit record, but no, it is. What she's trying
to say is we had a fistfight before the episode
about who was really in charge of you weren't going

(03:00):
to tell podcast one and I lost? Oh yeah, yeah,
she lost, she lost. You heard it from her mouth,
so her nose is bleeding, but mine hurts. Mine is
what made her no gleed. I hit her with it,
and my nose is fun. Anyways, Liz, would you like
to pray to get us a startup. Dear Jesus, thank

(03:23):
you so much for bringing us together. Please help us
to dig deeper into your word today, help us to
draw closer to you and learn more about what you
would have us to hear. And I protect all of
our viewers and if anyone is listening who has not
saved Ius, that you open their heart in their eyes
to you. And if I listen, Jesus, namen amen. Okay,
a little bit different order from today's episode. Normally we
do our Hebrews chapter first and then get into Leviticus.

(03:46):
But in the last episode we kind of left you
on a cliffhanger as far as what some of the
things in Leviticus nineteen meant or talking about. There was
a lot of unanswered questions that we were like, we're
going to research that and get back to you, because
normally we just read the verses, talk to you about
it it maybe live live, google something if we have
a question. But the questions were pretty thick in that chapter.

(04:06):
So I did a little research and I want to
talk about it again. And because I don't want to
take Versus out of context, I think we're just gonna
read through Leviticus nineteen again. Yeah, yeah, but we'll skim
over the parts that we already fully discussed in the
last episode, and then after Leviticus nineteen we'll jump in

(04:27):
too Hebres and them back to Leviticus, I think is
what we'll do, because yeah, my mind is like so
in Leviticus nineteen right now, I don't know how to
start with. Okay, and the Lord spoke to Moses saying,
speak to all the congregation of the people of Israel,
and say to them, you shall be holy, for I
the Lord your God, am holy. I think this is
kind of the key that unlocks this chapter. This you

(04:50):
shall be set apart, And this is how Yeah, this
is We're gonna We're gonna like focus in reiterate a
bunch of the ways in which I want you to
be set apart from the people, particularly from the people
in the nations. You are people who are currently possessing
the promise and set apart from their practices. Specifically, every

(05:11):
one of you shall revere his father and his mother,
and you shall keep my sabbath. I am the Lord,
your God. You not turn to idols or make for
yourselves any gods of cast metal. I am the Lord,
your God. When you offer a sacrifice of peace offerings
to the Lord, you shall offer it so that you
may be accepted. It shall be eaten the same day
you offer it, or on the day after, and anything
left over until the third day shall be burned up
with fire. If it is eaten at all on the
third day, it is tainted. It will not be accepted.

(05:33):
And everyone who eats it shall bear his iniquity because
he has profaned what it's holy to the Lord, and
that person shall be cut off from his people. When
you reap the harvest of your land, you shall not
reap your field right up to its edge. Neither shall
you gather the cleanings after your harvest. And you shall
not strip your vineyard bear neither shall you gather the
fallen grapes of your vineyard. You shall leave them for
the poor and for the sojourn. Or. I am the
Lord your God. We talked a lot about this. I

(05:53):
love this verse love, and you shall not steal. You
shall not deal falsely. You shall not lie to one another.
You shall not swear by my my name falsely and
so profane the name of your God. I am the Lord.
You shall not oppress your neighbor or rob him. The
wages of a hired worker shall not remain with you
all night until the morning. You shall not curse the
death or put a stumbling block before the blind, But
you shall fear your God. I am the Lord. You

(06:14):
shall do no injustice in court. Oh, I do want
to make a comment here. Sometimes God is challenging me
on a lot of different passages where I would just
read to adjoining statements in the Bible and not realize
that they were connected. And this is happening Like in
my Bible reading, I'm reading things that I thought I

(06:35):
had read a bazillion times in my youth and understood.
And then I'm like, oh, that's why those two things
are put together. So the idea is here. You shall
not curse the deaf or put a stumbling block before
the blind, like these things where you shouldn't be cruel
to these people who can do nothing to you. You
have no fear of them. Yeah, they can't what are
they gonna do? Hear you hiding? See where you're hiding?

(07:00):
For you right, But you shall fear your God. I
am the Lord. Like Sure, they don't present a threat
to you, but you should be careful how you treat them,
because you should fear God. They're not contagious. First of all. Yeah,
God seees what you do. Yeah, you shall do no
injustice in court. You shall not be partial to the
poor or defer to the great. But in righteousness shall

(07:20):
you judge your neighbor. You shall not go around as
a slanderer among your people, and you shall not stand
up against the life of your neighbor. I am the Lord.
You shall not hate your brother in your heart, but
you shall reason frankly with your neighbor, lest you're you
in curson because of him. You shall not take vengeance
or bear a grudge against the sons of your own people.
But you shall love your neighbor as yourself. I am
the Lord. That is one of the When Jesus was

(07:42):
asked by one of the Pharisees, what's you know? Can
you sum up the law and the prophets? He says,
love the Lord your God with all your heart, with
all your soul in all your mind, and love your
neighbor as yourself. So this is the second most important
thing that Jesus said as a whole law, love your
neighbor as yourself verse nineteen. This is where we get
into all the specific things I wanted to talk about.

(08:05):
You shall keep my statutes. You shall not let your
cattle breed with a different kind. You shall not sow
your field with two kinds of seed, nor shall you
wear a garment of cloth made of two kinds of material.
So this is interesting because it's it's just one little
it's two sentences. So two of these phrases are directly connected,

(08:29):
and they all seem to be connected. So you shall
let your cattle breed with a different kind. And then
these next two in the same sentence, you shall not
so you're field with two kinds of seed, nor shall
you wear a garment of cloth made of two kinds
of material. So with these types of rules, what I
want to look for is, Okay, is there a physical
reason why God's saying not to do these things? Is
there a spiritual reason as in worth these pagan practices

(08:54):
that God was wanting to separate them from yeah, or
is this a metaphor has does this have metaphorical significance
that's going to be important later on in the moral
development of the people, And usually it's all three. Yeah. Well,
I almost wonder in the one for the cattle, is

(09:15):
it like you shouldn't breed your cattle with the cattle
of the people in this land, like their cattle is
one kind of different kind would be someone else's, like
another people group's cattle. So my question on both of these,
because because these two thoughts are back to back, is
this like, no, GMOs, don't genetically modify your because so

(09:36):
when I read the verse, I was thinking, like I
immediately thought of the three sisters method of planting, which
is a Native American practice where you plant right corn
and beans and squashed together. But those are three completely
different vegetables. So I was like, why, why would that
be a problem? And I wonder if that's not what's

(09:58):
happening here, as opposed to if you plant two kinds
of wheat in the same field, they'll cross pollinate and
then they start to be you start to be genetically
modified them. That's how we modify things. And now we're
starting to have conversations about how we have basically bred
a lot of the nutrition out of our food through

(10:19):
this type of practice. So I'm wondering if that's what
this is about on a physical like, on the purely
physical reason for this law. And then I didn't see
anything in my research about there being like a specific
pagan practice we're trying to avoid here, but there is

(10:43):
the be holy for I am holy, Be set apart,
don't be, don't be like these people be. And then
and then in the new tesn't the idea of like
don't be unequally yoked in marriage with unbelievers, like don't
try to mix two things. I think that there's this
metaphorical significance here with don't try to mix two things
that that are different, Like it's not going to work

(11:04):
the way that you think it is. You think you're
going to try to make something better or stronger by
mixing it when it's not. And somebody I saw somebody
say like basically if you mix like wool and cotton,
two different types of material, they shrink at a different
like oh raah, Like it's not so. I think that

(11:25):
people read this wrongly of like you shouldn't wear a
cotton T shirt with wool pants. But it's not it's
it's the garment itself is like made with two different
kinds of material. And this is of course before we
reached a point where we could with machines really intricately
mix stuff together into blends where that wasn't an issue. Yeah. So,

(11:51):
but I think like the metaphorical significance of this is
this like and we're going to see it more in
the chapter and some of the other things that I'm
curious about of like this very much. Just don't do
any of the things that they do, Like, we're just
going to do completely different things. We're not going to
try to mix with them. We're not going to try
to mix the seeds. We're not going to try to
mix the cattle. We're not going to try to mix

(12:11):
with the people of the land. Yeah, it's like that
strength of the metaphor that's teaching them a moral truth
through a physical reality. Gotcha. Yeah, Okay. And then if
a man lies sexually with a woman who is a
slave assigned to another man and not yet ransom or
given her freedom, a distinction shall be made. They shall

(12:32):
not be put to death because she was not free. So, uh,
let's see yeah, first twenty one. But he shall bring
his conversation to the Lord, to the entrance of the tent,
to meeting a ram for a guilt offering, and the
priest shall make a toonment for him with a ram
of the guilt offering before the Lord for his sin
that he has committed, and he shall be forgiven for
the sin that he has committed. There's a whole discussion
that I think we've had, probably I think it was

(12:55):
in the Exodus study about slavery and how God handles slavery.
But I want to tackle it this time from like
the place of the moral development of the people, where
God doesn't do this thing where he comes in and
goes there's a lot of things where he moves people

(13:16):
along slowly instead of saying zero slavery ever, which I
think would have been just such a he moves people
along slowly so that by the time you get to
like find lemen. In the New Testament, there's a there's
a much heavier like okay, we should probably stop with
the slaver right now, like yeah, but there's still a

(13:37):
kind of it's interesting kind of the progression of things
where in the Old Testament God's like, if you're gonna have,
you know, treat treat your slaves right, treat them like
they are human beings. Yeah, and then later on it's
like you should probably, you know, consider freeing yours. It's

(14:03):
difficult because I think we are looking back from the
standpoint of chattel slavery, that like really really horrendous type
of slavery that we had in the United States and
reaching a point where we repented of that as a
nation and stopped as a nation doing that. And we're
looking back at slavery in the Bible and going, how

(14:23):
could God allow this? But a lot of time, and
we've we've talked about this, like a lot of times,
this type of slavery was a provision for people who
could not provide for themselves. It was a way that
they would be taken care of and they would earn
their keep and and wouldn't be the type of responsible

(14:44):
for their own lives that they weren't able to be.
And it wasn't it wasn't based on race. It wasn't
like everybody of this race we have arbitrarily decided is
incapable taking care of themselves. It was more this person
sold himself and his family into slavery because he was
incapable taking care of himself. There was an end limit.
It was still like, so you wouldn't be homeless, right, yeah, yeah,

(15:05):
this was a solution for yeah, yeah, holmlessess. But it's
there's these clarifications where it's like if normally, he's making
a distinction between a previous law given. Normally, if if
a man and a woman had sex and they weren't married,
they would both be put to death unless she could

(15:27):
unless unless she had resisted and it was actually rape,
she had actually screamed you. But here they don't. There
isn't that provision of like she has to have screamed,
she has to have resisted. It's just straight. She is
not going to be put to death for this, and
he's not going to be put to death either. And
it's not clear in these verses, but I think the

(15:49):
idea is like, he has to he has to make restitution,
but if he was put to death for it, then
he couldn't then continue to make sure he did right
by her. She would be like if God put him
to death, she would be abandoned and not a virgin anymore,
and so she'd be in a worse position that if
God had him put to you know, uh, if the

(16:10):
law was that he should be put to death as
opposed to that. Yeah. Yeah, so yeah, very very interesting,
and I think that this is why dispensationalism the idea that,
like God, you don't have to agree with every facet
of dispensationalism. And there are versions of dispensationalism where people
like there are applications of the overarching concept that I

(16:31):
don't agree with. People have taken it farther. But the
idea that like God set a certain standard for one time,
from one period of time, and then at a later
date he was like, Okay, we're gonna we're gonna move
on to the next stage of this. So for example,
when Cain killed Abel, God was like, no one's gonna

(16:51):
kill Caine, and like, and when Keane's descendant Lammik killed somebody,
he Lammic wasn't allowed to be killed. So it was
this very clear, like, you are not allowed to kill
any other human being ever ever up until the flood.
And then after the flood, God was like, if you
shed man's blood by man, shall your blood be shed?
And so there's this change of the standard and in God,

(17:16):
it doesn't mean that God changed. I think that we
I think in the people who disagree with the spensationalism,
this overarching idea of dispensationalism, that God has changed the
standard or changed the agreement he made with humans and
altered it throughout time. They're like, well, God doesn't change,
so of course he wouldn't change the standard. And it's like, well, yeah,

(17:36):
God doesn't change, but people do. And so if you
look at it with this like idea of genetic memory
and historical memory and the moral development of humanity, of
course things are going to change in alters as God
was like, okay, you get this. Now we're going to
move on to the next thing. Now we're going to

(17:57):
say this. Okay, that's enough on that. That's quite enough
out of you. We've definitely talked about the slavery thing before,
but I don't, like, I don't want to belabor things,
especially when we have already talked about them. But I
also never want to like skim through a verse and
have you be like, wow, you just like skipped over

(18:20):
the really difficult thing and I still have this difficult
question because that's my Yeah, that's the that's the whole
point of this Bible. Say, that's the whole point of
these conversations is that I am not a preacher. I'm
not a teacher, but I want to sit here and
wrestle with every difficult thing. Wait for you, guys, that's
the whole point. That's the who point of doing Leviticus.
And I hate it when I'm in church and they

(18:43):
just skip over the pastor just skips over the difficult
verses and just explains for the hundredth time the verses
I've been explained since I was five. There was one
sermon where the pastor was reading this passage. She's like,
these two verses are hard, so I'm not going to
do them. Just kidding, guys. I'm going to do the
next week. It's just like we're going to do a

(19:04):
whole servent on them. Oh, I meant to look this up.
Let's see, Liz, can you look up Leviticus nineteen, starting
in verse twenty three in let's do the LSB Legacy
Standard Bible. I want to see what the translation is there,

(19:24):
because it tends to be a little bit more literal
with versus because yeah, I got it here. Okay, I'm
going to read it here, and then I'll have you
read it there Rummiga, which horses, because it just opened
the whole time. Levitic Is nineteen, starting in verse twenty three. Okay,
when you come into the land and plant any kind
of tree for food, then you shall regard its fruit
as forbidden. Three years it shall be forbidden to you.

(19:45):
It must not be eaten, And in the fourth year
all its fruit shall be holy, an offering of praise
to the Lord. But in the fifth year you may
eat if its fruit, to increase its yield for you,
I am the Lord, your God, does yours translate the
word forbidden differently? No, it says forbidden. Okay, I'm trying to.
I really look up CSB. Okay, there's a note here
that says the Hebrews as its uncircumcision, and I so, okay,

(20:11):
I want to share this tab with you real quick.
When I was doing research for this, this passage on
these particular weird rules, I came across this guy. The
channel on YouTube is the Whole Truth, and this episode
is called Strange Laws in the Bible. Leviticus nineteen, nineteen
to thirty one. I have no idea about this guy's theology.

(20:33):
This is the only video of his I have ever
listened to. But I really liked it. I really appreciated it.
And he is doing the exact same thing that we're doing,
as in going through every verse and talking about every verse,
and so a lot of what I'm bringing up I
either got from him or in the process of listening
to him talk about the passage, things occurred to me,

(20:54):
Oh okay, And that was a product of like we
read it for us. It was last night that we
read it and talked about it, and then I was
praying about it and looking for some understanding. So but
I wanted to point you to him. I have linked
this video in the description if you want to check
it out. But the version he read was and I
didn't know what version it was, but so you didn't

(21:17):
specify no, and he might have had it on the screen.
Did he have it on the screen at any point?
I mean he might have been ready off his computer
and not off. Yeah. I don't see that he ever
had it on the screen. Let me see if he has. Well,
I can do one thing, but when when my version
says forbidden, his version said uncircumcised that basically it was yes, sorry,

(21:44):
go ahead, y, Yeah, what version was it? So? I
don't know which version he has, but I looked up
the Interlinear Bible Interlinear Bible, and it says uncircumcised. Okay,
so let me read this again. With that, when you
come into the land and plant any kind of tree
for food, then you shall regard its fruit as uncircumcised.
Three years it shall be uncircumcised to you, it must
not be eaten. And in the fourth year all its
fruit shall be holy, an offering of praise to the Lord.

(22:07):
But in the fifth year you may eat if it's fruit,
to increase its yealed for you. I'm the allergic God.
I found that distinction so interesting because I was like,
what's the point of saying three years it's forbidden, and
then the fourth year it's also you're not allowed to
eat it. What's the difference between the third and fourth year?
And basically, for the first three years the fruit is bad,
like it's uncircumcised that you like, no one should have it,

(22:29):
and then in the fourth year it's good, but you're
going to give it to God. Yeah, it's holy, it's
not uncircumcised. It's holy. It's a good offering to God,
and you're gonna give it to God and then the
fifth year you get to enjoy. If I had scrolled down,
I would have seen on the LSPA the footnote say
literally uncircumcised. Yeah I wish it. I yeah, I wish

(22:50):
they would just actually instead of translating the concept, because
stuff gets added or changed, and it just just put
the concept and let us wrestle with what does that mean? Yeah, exactly.
That's why I thought the LSB would because they're better
at doing that. But LSB, yeah, I'm going to set
up me and Emil. When I this concept of forbidden fruit,

(23:12):
I wondered if this was like a little hint that
like just this is sheer speculation, but like, what if
the forbidden fruit in the garden, like it was only
going to be forbidden for three years, and then it
was going to be for God for a year, and
then like the fifth year it was going to be
Maybe I feel like that's a bit of a stretch
since the others were fine. Yeah, but but but I

(23:33):
did wonder if, in the way God was planning to
grow them up, if that wasn't going to be a
forbidden tree forever, so you actually might be right. Yeah,
But the use of the word forbidden made me like, yeah,
I trying to say something here like a little like
drop a hint. But if the actual words uncircumcised and
not forbid not the same word as in the Hebrew.
Can you look up what word was used for the
forbidden fruit. It's actually what I'm looking it's not this one. Yeah,

(23:56):
but let me because my speculation is probably not not
aid if the two words are completely different. Help. But
so a context here that we're going to get to
in Deuteronomy is this idea that God promised them that
the land was going to be very abundant for them

(24:17):
from the minute they walked into it, that they weren't
going to have to worry about their crops producing at
first because because the land was going to be so good.
So they were going to plant their own trees, but
they were going to be living off just what God
provided for them. So part of this is like a
I want to train you to rely on me kind
of a rule. So they they never out and out

(24:39):
say forbidden fruit. In the Bible, we refer because the
fruit is forbidden, but the way they refer to it
is from what I'm seeing is you must not eat
of this tree. So it's imperative. It doesn't give you
that word interesting, okay, okay, hmmm, Because this is all

(25:00):
almost like it's a similar law to every seventh year,
they were supposed to have a jubilee for the land,
a sabbath rest for the land, and not eat. You know,
they were like there was this regular practice that they
were supposed to do that. Basically they almost never did
or very rarely actually did what God commanded on this,

(25:21):
but they were supposed to. I don't know when we're
going to get to these laws. Yeah, but they were
supposed to put enough by, preserve enough from the six
years that on the seventh they would just let their
fields life fout. They would produce what they produced. And
I think that they were allowed. Yeah, they were allowed

(25:42):
to harvest it. They like, whatever the land produced in
the seventh year, they were allowed to eat it. But
they weren't allowed to plant. They weren't allowed to like
ask anything from the land. And it was like a
combination of be nice to the land, let it rest,
like let it rejuvenate, and also rely on me to
provide for you. I can't help but notice that it's
a jubilee instead of a dentile belief. I might be

(26:05):
mixing up. I think jubilee is every seventieth, fiftieth, fiftieth,
oh seven by yeah, you're right, yeah, yeah, Sven, the
fiftieth year is a jubilee. Yeah yeah, but every seven
was this supposed to be? It was a different name
of like some yeah, because that was one of the
slaves would be free and everything. Maybe, yeah, we're going
to get there, so we get there when we're so.

(26:28):
I I think this is very much in the line
of it's not that there's anything specifically wrong with the fruit,
but there's farming practices that God required that have been
scientifically shown to be good for the land. But also
it seems pretty clear that God was trying to train

(26:49):
a reliance on him, Yeah, you know, obedience and reliance
of like, are you going to obey me even though
you believe that you were risking? You know you were
if I don't come through for you, you Like, that
was the kind of reliance that he was trying to train.
And the context of that was like he had been
giving the manna every day in the wilderness, so for

(27:10):
them to enter the land and then not remember or
believe that he would continue to provide for them would
be very wrong. Yeah, yeah, okay. Verse twenty six. You
shall not eat any flesh with the blood in it.
You shall not interpret omens or tell fortunes. You shall
not round off the hair on your temples or mar
the edges of your beard. You shall not make any
cuts on your body for the dead, or tap to yourselves.
I am the Lord. We talked about this a little bit.

(27:32):
I believe it is. It is my opinion that the
very orthodox Jews who have the funny looking hair have
very much misinterpreted this. Yes, like I respect their commitment
to trying to obey the law, but I think that
they've misunderstood this. And I think very much this is
like a you're going to go into this land with
this people and you're not going to dress like them.

(27:53):
You're not gonna plant your fields like them, you're not
going to crossbred your cows like them, and you're not
gonna cut your hair like them, and you're not like
you're not gonna do this stupid haircuts. Yeah, and you're
not going to do their pagan practices. But it's like this,
if you like, send your kid to a public school.
What's the first thing that you're like, you're hoping that
your Christian innocent kid is not going to get blue

(28:17):
hair and go, yeah, go down the path of all
these other kids. But the first steps are going to
be your kid starts to want to dress like them,
and your kid starts to want to get the same
haircut all the other kids are having. And then your
kids wants to dye their hair blue. And it's like
these little steps of conformity that lead to more and
more conformity. The physical conformity leads into the spiritual conformity.

(28:39):
And so I think that there are ways we don't
want to get legalistic now to the point where we're like,
it's evil to have blue hair, right, right, But you
do need to be careful the way that God understands
the way that humans tend to follow their bodies of like,
if you are physically conforming, you're going to start to
spiritually conform. Also, there were I don't know, I can't

(29:02):
speak for the specific haircut that he's referring to, hear,
but like the priests of different religions, specifically Egyptian, but
I want to say Greek too, there were certain levels
of like shaving the head that involved it was part
of their practice of like that, you know, there's lots
of a barrier between them and heaven or them and
the spirits, which is why like the tonsure is actually
based off of a pagan practice and like that that

(29:24):
bald spot for that purpose, right and up. There's some
debate as to if that's uh, I forget it's one
of the Corinthians, whereas like the woman can't have her
her glory as her hair and she has to have
a head covering. And there's some debate is if it's
referring to women would shave their heads in that day
as like prostitute priestesses, and it was like the woman's

(29:45):
hair is that is the covering. But it's a conversation
for another day. The guy who did this this video
that I referred to, oh, I'm still showing it instead
of the passage. Oh, I didn't even think of that
that he brought up the head covering thing, because I
think there's a lot of ways where I had never

(30:06):
seen yes getting together happy. There's the spirit of the law,
there's who God is, and that's never going to change,
and so there's going to be that extent of like,
regardless of how a law is applied specifically in a
specific culture and a specific time. If you get too

(30:30):
locked in on the specific application of a specific culture
and then try to drop that into your own culture,
you're probably going to get it wrong. But recognizing the
spirit of something and so in the same way that
like the specificity of you should not rane off the
hair in your temples or marked the edges of your
beard isn't something that applies to us today. I think

(30:51):
that the specific command to the church in Corinth in
Roman times that women should have their heads covered and
men shouldn't have long hair, and also you shouldn't wear pearls,
and there are things where it's like that had a
specific meaning in that time, and the meaning in the
spirit of it is absolutely still in play, but the

(31:15):
actual physical reality is like, well, but having a head
covering has no meaning in our culture. Yeah, it's not
part of a pagan practice, or sorry, it's not pagan
to have your hair uncovered. Now. It's kind of like
in terms of spirit of the law versus the letter
of the law. When you're a kid, your parents say,
you know, you can't cross the road without holding my hand.
And obviously when you're an adult, you don't have to

(31:35):
hold their hand when you're crossing the road, because the
idea is the real injunction behind that you have to
hold my hand, is you have to cross the road safely. Yes,
you're still doing that as an adult. That means by
what you do that is different, that is like, that
is the pearl. I'm so proud of you. But that
is the perfect illustration for this because that's what he's

(31:55):
doing in so much of the law. It's like, when
you cross the street, you're gonna hold my hand. And
then as the moral development goes along, he's like, Okay,
you're gonna look both ways before you cross the street,
and so and then there comes a point where like
an adult human probably should always look both ways before

(32:16):
crossing the street, but maybe even mm hmm, maybe also
like you, I think I'm stretching the metaphor. I was
gonna say, like, if you, if you've if you you've
already heard, like you already know by your ears that
there's no cars coming, but then it could be a
tesla that's really quiet, you should probably still walk both ways.

(32:39):
I give you a lovely metaphor, and then you take
it into an alleyway and mug it and kill it.
But all right, you're right. I'm sorry. I don't know
about teslas, but you know those cars that sound like
a choir of angels singing, they don't have to make noises,
but like the electric cars, I think, I forget which
Brent I might behind I, they have to make that
sound so that you can't just run the person over
let them know you're coming. So I don't know if
every car is required to make noise, but at least those, yeah,

(33:02):
they drive their owner. It's just like, oh, yeah, anyway,
so maybe any but but yeah, the spirit of the
law is you you need to cross the road safely.
And the spirit of most of these laws is either
don't do the pagan practices of the people around you,
or just be set apart from them. Don't try to

(33:23):
imitate them in any way. Don't look like them. Yeah,
don't look like them. Just stay yourselves, keep cutting your
hair the way you cut your hair. Do not look
at them and go, oh that's cool, and try to
cut your hair the way they cut their hair. It's
kind of like what happened with tattoos. Just to bring
up a subject we're gonna talk about a bit where
my understanding is tattoos used to be more of like
the rough guy. Well, so in Japan it's still the
Yukuza mostly have tattoos, and you can't actually even go

(33:46):
to the public gyms with visible tattoos because they have
that strict line of like, you can't even look like
these people because you're aligning yourself with them. In the
culture shifts in the direction, and then we've got people
who wear pants falling down to their ankles and tattoos everywhere,
and eventually it's the actions follow. So I'm saying, if
you get tattoos, you're you're gonna be rubbing liquor stores,
And well, that selling crect concept because we already talked

(34:08):
about tattoos a bit last time, but that concept bleeds
right into the next verse. Do not profane your daughter
by making her a prostitute, lest the land fall into
prostitution and the land become full of depravity, so obvious.
Like I think on a surface level, you're like, well, duh,
it's bad to sell your daughter into prostitution. But I
think that the thing that we that the Bible is

(34:29):
saying that would that is a little bit revolutionary. Here
is what you do as an individual affects your entire land.
Yeah yeah, if you saw your daughter, your one daughter,
into prostitution, you you say, oh, I'm down, you know,

(34:50):
down on my luck. I don't have no money. I'm
gonna make an exception. She was never gonna get married anyway.
Her mother drank tile at all. And and she's you know,
better off as a prostitute than something else, better off
as a prostitute and starving. Whatever excuse you have for
your own behavior, less the land fall into prostitution. Like,

(35:11):
if you do it, you one person do it, the
whole land's going to fall into prostitution. The whole land's
going to be greg full of depravity. But this idea
of like, and I think it goes back to the
other thing, like if you start mixing your seeds, all
your seeds get mixed up. And if you start crossbreeding
your cows, and your cows are all cross bread and like,
if you start mixing, if you start doing these things,
then there's a wider implication for the health of your

(35:34):
entire culture and society. So that it'd of like if one,
if you starts getting tattoos, the whole culture is going
to crap. If one a your friends jumps off a bridge,
all your friends are going to do it, and then
you're going to do it. But I think that, like
we're at a point in at least American culture that
getting a tattoo isn't a signal of any sinful behavior.

(35:59):
But that, I mean, reasonable minds can differ on that,
So I don't believer that. Yeah, I don't have an
opinion either way. I understand why people think it's wrong. Obviously,
I have a teaching tattoo, so I don't think it's wrong,
But I understand the position. I don't judge it. Touch
you of the word tattoo. You shall keep my sabbats
and reverence my sanctuary. I am the Lord. Do not

(36:21):
turn to mediums or necromancers. Do not seek them out,
and so make yourselves unclean by them. I am the Lord,
your God. You shall stand up before the gray head
and honor the face of an old man, and you
shall fear your God. I am the Lord. When a
stranger sojourns with you in your land, you shall not
do him wrong. You shall treat the stranger who sojourns
with you as the native among you, and you shall
love him as yourself, for you are strangers in the
land of Egypt. I am the Lord, your God. You

(36:41):
shall do no wrong in judgment in measures of length
or weight or quantity. You shall have just balances, just weights,
as efa and a just hin. I am the Lord,
your God, who brought you out of the land of Egypt.
And you shall observe all my statutes and all my rules,
and do them. I am the Lord. This was a
lot more common in the past than now, so we
don't have kind of this idea in our culture. But like, oh,

(37:02):
this is my pound. That's like a few ounces less
than I'm selling you a pound of this product, but
I'm secretly you actually changing you. Walmart does that, does it? Yeah,
it's been caught doing it a bunch. I think there was.
I don't know if there was a class action lawsuit,
but there was an issue, and people were drawing attention
to it. Of even just the label on the thing

(37:26):
saying like this is the weight. It was weight does
and then you put it on the scale at checkout
and it's saying a higher way more stuff like that. Yeah,
interesting yeah, anyone who can cheat, like anyone who cares
more about money is going to try to cheat you.
And the idea is like, don't cheat in these little ways,
like yea, you you never have any right to, even

(37:50):
in a small amount of way cheating steel from someone.
There's a person. I think it's Proverbs that says you're
not supposed to move the landmark that your father set,
and the context around that is like these boundary stones.
They would move it like an inch every year, like oh,
it's just an inch, and just slowly cheat your neighbor,
like you don't even take an inch. Yeah, yeah, don't

(38:15):
even take an inch, don't even take an ounce. Yeah,
like cheating people's cheating people at this is very very
good laws, very good laws for just culture, society. Okay,
we are at thirty eight minutes. We still have e've
gotten to Hebrews yet, actually thinking maybe we should do
chapter twenty yeah, and then get to Hebrews because otherwise

(38:36):
we're gonna that the continuenty is gonna be weird. Yeah,
until I felt yeah, okay, Livig is twenty first one.
The Lord is spoke to Moses saying say to the
people of Israel, any one of the people of Israel,
or of the strangers who sojourn in Israel, who gives
any of his children to molok shall surely be put
to death. Not even your least favorite child. The people
of the land shall stone him with stones. This is fascinating.

(39:00):
If you give your child them all this child sacrifice
horrific practice. Not only are you going to be executed,
and not only are you going to be publicly executed,
but every person in the community is going to have
a hand in your execution. The idea of stoning is
that like everybody can be involved. The whole of your
community is like killing you to your public executes you. Yeah,

(39:22):
it's literally a public here. Yeah, which I think that
there's something particularly just about that where it's not even
a firing squad of five people or however many is
in a firing squad that it really is. It's not
the government killing you, it's this justice meeted up by
the entire community. They're all burying the responsibility of wiping

(39:45):
this in from among them. I imagine when you've had
to stone someone for something like that, and you've been
involved in it, and ever like there's a certain extent
of but let's not do this again. Yeah, Now, this
can be taken and you can see in Paul's time
stoning Stephen. Yeah. Yeah, you know, mob justice is a thing.
They can be bad, but in these parameters for these rights. Yeah,

(40:06):
the idea, they've taken it too far when it becomes
like a mob in the moment decides to drag somebody
out and stow on them, and it's just like the
sheer crush of the mob as opposed to there was
a trial, this was life. Yeah, it was confirmed with witnesses. Yet, Yeah,
I myself will set my face against that man and
will cut him off from among his people because he
has given one of his children to Molok to make

(40:28):
my sanctuary unclean and to profane my holy name. This
is also an example of sorry, if if he were
to stay in the community, he would profane the entire community.
So it's like the entire community is physically cutting off
that sin so it doesn't take themselves. Yeah, and he
goes farther with this, and if the people of the
land do not do at all, and if the people
of the land do it all, close their eyes to

(40:49):
that man when he gives one of his children to Molok,
and do not put him to death. And I will
set my face against that man and against his clan,
and will cut them off from among their people, him
and all who follow him Inhring after Moloch. This idea
of it is enough that you simply don't do this thing.
If you know that it is happening, and you fail
to do something about it, fail to put a stop
to it, you are held to the exact same standard

(41:11):
you were going to get put to death, right along
with the person who gave his children to Mullet and
your clan. Yeah, this is something that like I've been
thinking a lot about the whole question of well, you know,
the Palestinian children are getting killed in the war and
Gaza and everything, and the Bible, there's several cases and
in the law of one person's sin and their entire

(41:32):
family dies for including the children. And it's like, if
you start something, if you do this massive sin, it
impacts your entire family, even people who don't deserve it. So, yeah,
there are specific things where I think this idea of
like if if you knew your whole family knew, Yeah,

(41:57):
and if you let another Like there's something about eternity
where I think when children die, God is perfectly capable
of giving them justice in eternity, but there's something about
the temporal place where it's like children are going to
get caught up in the sins of their parents and

(42:17):
the consequences of the sins of their parents, and that
should make parents. That should be a really heavy thing
on parents to go, I better get this right. This
is one of those things that I cannot get wrong
because it's not just my life on the line, it's
my children's. And God doesn't promise anyone along in healthy life. Also,
like the question like why are the kids getting killed
when they come in and they drive out the clans,

(42:38):
And it's like, because the kids are going to grow
like kids are kids and tell their adults and they
don't change species. So a kid is a young adult
and they're going to become an adult who does these things,
and it's actually more of a mercy when they're before
the age of understanding. I'm not advocating for killing children,
by the way, Yeah, but like in this context, there
is a reason why God does this, and we're not
more righteous than God, so we need to try to
understand why God does what he does. There are certain

(42:59):
things where God's like, this is such an this is
so serious that if this happens, you and your entire
family clean slate, and we do see it again. I
want to be so careful. I'm not. I don't I'm
not happy when kids die. But you see, even in
kindergarten graduations for Palestinians, how they the little kids have
already been taught to mimic killing Jews at that young

(43:22):
and is a tender age, and they're already like your
worldview develops from three to five, and there are ways
that it can change, but like the release, there's a
plasticity of your brain that goes away. So when you're
teaching your kids your values at this young age, they're
already primed to follow in your footsteps. So, yes, kids
are innocent in the respect that like they haven't reached

(43:43):
nage of understanding, but they're still sinners like the rest
of us. Their parents have already abused them to the
extent that they are probably locked in on a particular life.
And there's this, I mean, it's been shown over and
over that you train a kid like that and then

(44:03):
their parent dies in the war, and then that kind
of locks it in even farther where they're like, Oh,
these people I were taught I was taught to hate
killed my parents, So now I'm going to go avenge
my parents and that's their whole life is defined by that,
and it never ends unless you kill them all. It's
really difficult, but God did talk about it like God
didn't shy away from it. And I think Americans especially

(44:26):
get really squeamish about this because in our culture, we
don't train our kids to have these awful, awful war
like ideologies, so we don't conceptualize there are cultures that
approach the world entirely different and they see their children
as potential martyrs already at that age. Like yeah again,
I'm Henry was putting home. But anyway, the other thing
we don't do in the West is take radical responsibility
for the fate of our children. Right we were like, oh,

(44:48):
I'm just gonna I'm just going to perform my parental
duties and then fuck those kids, and I should be
staying in a Bible study. But I mean, people say
that stuff, that attitude is there with it's stereotypically the
case with boomers, but I think that it's just kind

(45:11):
of across the board in our culture, where there's this
attitude of like, I changed your diapers and I paid
for your college or whatever it was, and now I
wash my hands of you, who cares what happens to you?
And that's not a biblical attitude towards your children. You
are supposed to be taking this responsibility for the way
you raise your child and if they are on the

(45:32):
right path, and they're There's also the proverb train up
a child and the way he should go in the
nt you will not depart from it, or something like that,
and a lot of people get hung up on that
because they're like, well, you get prodigal children. So proverbs
are truthisms where it's something that is generally true, but
there are exceptions. But the idea is, you know, if
you don't train up the child and the way he
should go, if you train him up in the wrong way,

(45:53):
he's also not going to depart from that because the
path you set the child on the majority of the time,
they're going to stay on that path. Right, yeah, anyway, sorry,
find up? Yeah, yeah, So these are extremely serious things.
Verse six. If a person turns to mediums and necromancers
whurring after them I will set my face against that
person and will cut him off from among his people.
Consecrate yourselves therefore, and be holy, For I am the

(46:16):
Lord for God. Keep my statutes and do them. I
am the lord who sanctifies you. For anyone who curses
his father or his mother shall surely be put to death.
He has cursed his father or his mother, his blood
is upon him. That's a big problem in America nowadays. Yeah,
so that idea of like it goes both ways. You
are not supposed to have that attitude of I don't

(46:37):
care what happens to my children after they're out of
like they're eighteen. But you're also not supposed to curse
your father or your mother. And I think that that's
a much more severe a thing than oh, you don't
get along with your mother or father. And I was
gonna say that it's more of a I believe someone

(46:57):
explained it, and there's more contacts that they gave where
it's it's more of a oh, now in your infirmity,
you're on your own, I don't care about you, instead
of you know, we don't get along because you're kind
of a jerk. It's more of a like actual cursing. Yeah, yeah,
verse tend. If a man commits adultery with the wife
of his neighbor, both the adulterer and the adultress shall
surely be put to death. If a man lies with

(47:20):
his father's wife he has uncovered his father's nakedness. Both
of them shall surely be put to death. Their blood
is upon them. If a man lies with his daughter
in law, both of them shall surely be put to death.
They have committed a perversion. Their blood is upon them.
If a man lies with a male, as with a woman,
both of them have committed an abomination. They shall surely
be put to death. Their blood is upon them. If
a man takes a woman in her, their bloods upon them.
This is repeated. It's to that end of like you're

(47:44):
taking their life, but their bloods on that. Yes, if
a man takes a woman and her mother also Joseph Smith,
it is gravity he and they. Yeah, maybe he did sisters.
I forget, No, I remember you had said last time
it was a mother and her. Yeah. Yeah, I think
he also took sisters, but I could be wrong. He

(48:06):
was a room. It is the pravity he and they
shall be burned with fire that there made me not
to pravity among you. Consequently, Joseph Smith was ultimately killed
on a fire, I believe, so you should. You should
google that to check it. That reminds me, Oh, there's
a part in I believe it's the Koran where Muhammad

(48:28):
says like if I'm I'm gonna badly paraphrase this, but
like basically like if I am if I'm wrong, or
if I'm lying in this, may my artery be severed
or something like that, I'm a very little paraphrasing. And
then there's extra Churan literature where that's actually how he dies.
That's really cool. I'll have allowed to look into that.
So it says, oh, no, so he was not killed
in the fire. He was shot and killed by a

(48:49):
mom of men who stormed the car sage jail. So
did they burn the jail as well? Maybe there was
the AI thing. So a Smith fire killing of Joseph
Smith killed by a mob, I look like he tried

(49:10):
to climb on a window or something. Just being the
information directly into my head. I don't have time to
do this rating stuff. Just let my telepathically. No, So
it says, oh, so Smith made his way towards the window.
He prepared to jump down, but then he was shot

(49:30):
twice in the back, and then a third bullet hit
him in the chest, and then he fell from the window,
and then it seems like maybe he was dead when
he hit the ground. I thought there was a fire
involved in this. Maybe there was a different situation I'm
thinking of in the early days of the Mormon Church

(49:53):
that involved a fire, because I could have sworn there
was a fire involved. M yeah, let me let me
just uh huh, okay, too cool. I'm going to move
on here. There was a fire at the Joseph Smith

(50:14):
Memorial Building. If a man lies with an animal, he
shall surely be put to death, and you shall kill
the animal. Which is interesting that you have to kill
the animal too. If a man approaches any animal and
lies with it, you shall If a woman sorry, uh,
dogs that have been for lack of a better words, sodomized.
Why humans do have to be put down because of

(50:34):
the internal damage done. That's it. I mean, when you
have a bigger animal, man obvious of an issue. But yeah,
I don't know if that's part of it. Yeah, putting
it as misery and also just kind of it's like
made unclean in the I don't want to eat that meat. Yeah,
it's been tender as the rugs. If a woman approaches
any animal and lies with it, you shall kill the
woman and the animal. They shall surely be put to death.

(50:56):
Their blood is upon them. So even if there isn't
a specific sodomization, then it's still the case Verse seventeen.
If a man takes his sister, a daughter of his
father or a daughter of his mother, and sees her nakedness,
and she sees his nakedness, is it is a disgrace,
and they shall be cut off in the side of
the children and other people. He has uncovered his sister's nakedness,
and he shall bear his iniquity. If a man lies

(51:16):
with a woman during her menstrual period and uncovers her nakedness,
he has made naked her fountain, and she has uncovered
the fountain of her blood. Both of them shall be
cut off from among their people. So from now and
when I'm at my period, I'm gonna be like sorry,
I'm in the time of the fountain of my blood.
You shall not uncover the nakedness of your mother's sister
or of your father's sister. For that is to make
naked ones relative. They shall bear their iniquity. If a

(51:38):
man lies with his uncle's wife, he has uncovered his
uncle's nakedness. They shall bear their sin. It shall die childless.
If a man takes this so interesting, they're not going
to get cut off from their people. Like, as we
go farther out, it's like, this punishment's death. This punishment's
getting cut off from your people. This punishment is childlessness.
Who's geting cut off of your people? Is excel? Right? Yeah? Yeah, ok, yeah,

(52:03):
and it's just you won't build up kids. Yeah, And
I think like you could probably still live outside the camp,
but you can't be part of the so you don't
have any means of recourse for covering your sin with
sacrifices if you're cut off from the people. Oh yeah, yep.
If a man takes his brother's wife, it is impurity.
He has uncovered his brother's nakedness. They shall be childless

(52:25):
unless he's the brother has died. Yeah, so I think
that once the brothers died, that the classification is no
longer that that's his brother's wife. But I also think
in the lever law, have you pronounce it it has
to be the next brother in sequence. I don't think
it can just be any brother, or it could be wrong. No,
because you can trade it down, like the idea of

(52:48):
both in Ruth even both he wasn't the direct first relative,
but that the first in line was like, I don't
want to past old. Yeah, so you can. But there's
like a line of succession. We'll talk about that later
when we get to it. Verse twenty two. You shall
therefore keep all my statutes and all my rules, and

(53:10):
do them that the land where I am bringing you
to live may not vomit you out. And you shall
not walk in the customs of the nations that I
am driving out before you. For they did all these things,
and therefore I detested them. But I have said to you,
you shall inherit their land, and I will give it
to you to possess a land flowing with milk and honey.
And the lords of God, who has separated you from
the peoples. You shall therefore separate the clean beast from

(53:33):
the unclean, and the unclean bird from the clean. You
shall not make yourself detestable by beast or by bird,
or by anything with which the ground crawls, which I
have set apart for you to hold unclean. You shall
be holy to me, For I the Lord, am holy,
and have separated you from the peoples, that you should
be mine. A man or a woman who has a
medium or a necromancer, so shall surely be put to death.
They shall be stoned with stones, their blood shall be

(53:53):
upon them. That In the last two chapters nineteen twenty,
the part about medium necromancers is repeated like three times.
It's like, so serious, a big deal. And by the way,
don't We're gonna talk about that more when I do
the exorcism episodes. Because there is also a way that
some of these, not all of them, Some of these verses,

(54:14):
like you shall not turn to a medium, could be
translated as you shall not turn to a divining spirit.
It might not actually be talking about a person even
oh it's okayses, but like you you shall not be
a medium. It's potentially, but we'll talk about that more
in the context of when we talk about it. Okay, well,
let's go over to Hebrews ten. We might not even
do the whole chapter. We're not gonna well, yeah, we

(54:35):
have like five this just read really fast. For since
the law has but a shadow of the good things
to come, instead of the true form of these realities.
It can never buy. The same sacrifices that are continually
offered every year make perfect those who draw near. Otherwise,
would they not have ceased to be offered, since the worshippers,
having once been cleansed, would no longer have any consciousness

(54:55):
of sins. But in these sacrifices there is a reminder
of sins every year, for it is impossible for the
blood of bulls and goats to take away sins. Consequently, yeah,
it covered over their sins, but it didn't take them away,
because yes, Consequently, when Christ came into the world, he said,
sacrifices and offerings you have not desired, But a body
have you prepared for me? In burnt offerings and sin offerings,

(55:17):
you have taken no pleasure. Then I said, behold, I
have come to do your will of God, as it
is written of me in the scroll of the book.
Let's see what was the that was psalm for pretty
when he said, above, you have neither desired nor taken pleasure.
In sacrifices and offerings, and burnt offerings and sin offerings,

(55:38):
these are offered according to the law. Then he added, behold,
I have come to do your will. He does away
with the first in order to establish the second. He
does away with the offerings in order to establish God's will.
And by that will we have been sanctified through the
offering of the body of Jesus Christ once for all.
And every priest stands daily at his surface, offering repeatedly

(55:59):
the same sidse sacrifices, which can never take away sins.
But when Christ had offered for all time a single
sacrifice for sins, he sat down at the right hand
of God, waiting from that time until his enemies should
be made a footstool for his feet. Real quick, because
I want to talk about the specific sentence. So one
argument used for why the Catholic communion it has to

(56:20):
be like an offer of sacrifices. Well, the priest has
to have a sacrifice to offer. There's several things wrong
with that. The first is it's made clear that we
don't do the repeated offering. That's not a function of
the priestly duty anymore. And second of all, we are
the Bible does specified like all believers, our priesthood and
the sacrifices our praise and thanksgiving, and our bodies is
living sacrifices, and the concept of there being a eleverate

(56:46):
priesthood still going in believers is incompatible with what scripture
actually says. I think this also verse also cuts against
the idea that the kingdom is now, that God is,
that Jesus is and reigning in the fullest extent right now.
And this is kind of that distinction where like, yes,
after he sacrificed, he did take his place at the

(57:08):
right hand of God. So his role as king of
the kingdom, he's like he's sitting there, he's sitting in
the throne. He is there, so it is now, but
he's still waiting for the time until his enemy should
be made a footstool for his feet. So these enemies
aren't under his feet yet. And it's that already not

(57:29):
yet thing that I think people accidentally fall just on
one side or the other of it without realizing we're
right in the middle. He's sitting there, enemies on under
his feet. Yet there's also a backdating of conceptually. Word wise,
the word priest comes from the Greek presbyter, and the
Greek presbyter means like shepherd, pastor that sort of thing.

(57:50):
So what happens is they the Catholic Church says oh, okay,
so this role is a priest, and then back dates
the definition of the word priest to a different Greek
word when refers to a priest here, it's not the
same word as presbyter. So they're like, we've got this
word from this role, which is completely different, worred than
the role that we're referring to in terms of the function. Yeah, yeah, interesting, Yeah,

(58:12):
there's a lot in Hebrews that's corrective of bad doctrine,
some that is Catholic and some that is in certain
Protestant circles. Okay, verse fourteen. For by a single offering,
he is perfected for all time those who are being sanctified.
And the Holy Spirit also bears witness to us, for
after saying this is the covenant that I will make
with them after those days, declares the Lord, I will

(58:33):
put my law laws on their hearts and write them
on their minds. This is Jeremiah thirty one. And then
he asked, can we go back to the Sorry, I
know I'm holding us up up a little bit further.
Can I finish reading? Like? Yeah, so we finish the
sentence we're reading. I will put my laws on their
hearts and write them on their minds. Then he adds,
I will remember their sins and their lawless deeds no more.

(58:55):
Going back up a little so, for by a single offering,
he has perfected for all of him. Those who are
being sanctified. So those are being sectified are those who
are sealed with the Holy Spirit. Those are the Christians,
which means that one offering perfected for all time. I
believe this is another verse you could use, for we
can't lose our salvation because this is what offering has
covered for all time our sin. Tho, it's not just

(59:15):
all listen up to that point and then we can
lose it. But yes, ooh, I have a complex thought.
But I on that. But I think maybe we'll talk
about it off screen and then we'll decide if it
makes sense in the next episode. This is too much
for this one, yeah, and then we might just save

(59:36):
it for like doing the Book of James, because I
think it's more articulated in the Book of James, where
there is forgiveness of these there is no longer any
offering for sin. Therefore, brothers, since we have confidence to
enter the holy places, by the blood of Jesus, by
the new and living way that he opened for us
through the curtain, that is, through his flesh. So the
flash is the curtain. And since we have a great
priest over the House of God, let us draw near

(59:58):
with a true heart in full assurance of faith, with
our hearts sprinkle clean from an evil conscience, and our
bodies washed with pure water. Let us hold fast the
confession of our hope without wavering, for he who promised
is faithful. And let us consider how to stir up
one another to love and good works, not neglecting to
meet together, as is the habit of some, but encouraging
one another. And all the more as you see the

(01:00:19):
day drawing near, this idea of being cleansed from evil
conscience of like. So often in today's society we see
people calling evil good and good evil and like, seeming
to have an absolutely opposite instinct about what even is
good and evil and like, you get what you get.
Take that evil conscience, that that thing that tells you
the wrong thing is taken away. That's why you can

(01:00:42):
look at someone and be like, why do you think
that you're doing the right thing there? But they do
like Hitler thought he was a good guy. Yeah, this
is exactly it. It's pretty clear fruit that someone's not
safe not neglecting to meet together, as is the habit
of some in one another. This is it's a good

(01:01:04):
application to say you need to be going to church.
But I think it's it's deeper than that of Like,
I think that there are churches where there's not a
lot of meeting together that's really happening. Yeah, like going
and sitting to listening to a sermon isn't meeting together?
Is that what you're saying. It might it's better than nothing.

(01:01:28):
But I think that there's a a way that people
think that they are following this. They think that they're
meeting together if they go to church every Sunday, listen
to the sermon and never talk to anyone and like
leave right away and not actually have like relationships with
the people in the church. And I'm like, you're following

(01:01:48):
the letter of that law, but you're missing the spirit
of it. And it's definitely that that community of believers
encouraging one another, we're setting each other up, is the point,
Like the hand of the body community with other parts
of the body, like you're Yeah, if you're part of
the body, need to be interacting. Yeah, I probably should have.
It's okay, we can keep going. That's just not a

(01:02:11):
good ending point for if we go on sitting deliberately
after receiving the knowledge of the truth, there no longer
remains a sacrifice for sins, but a fearful expectation of judgment.
You know what I'm gonna do? Yeah, because this is
too thick. Start, we will start at verse nineteen in
the next episode. And I should have just I should
have stopped there. Okay, thank you for being with us.

(01:02:31):
We are at time for tonight. Cliffhanger will finish Hebrews
ten at the start of the next episode. Thank you
so much for having these thick discussions. It's the last
couple of episodes have been like yeah, wow, there's so
much discuss I keep trying to like blaze through a
passage and look, this is why like that, this is
the reason we do the Bible study things so we
can dig deep. Yeah, yeah, okay, good night. Boo boo

(01:03:15):
bo