Leviticus and Hebrews: Part Eleven

In tonight’s Bible study we cover Hebrews chapter 12 and Leviticus chapters 24-25. We hope you are blessed by the conversation. 

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Episode Transcript

Speaker 1 (00:50):
Hello, and welcome to Loveds in Hebrews Bible Study podcast.
It's called No Wrong Questions Bible Study. I was like,
what is the name? What is the name of the
Bible Study? Obviously this is the alternatively show, but anyway,
it is part eleven. This is probably the second to

(01:10):
the last one. We didn't help one last yeah, the penultimate.
We didn't have one last week. We'd have time to
record one. We have blessed you with live streams of
the main shows instead, but with John's work schedule, we
haven't been able to record on weekends for a couple
of weekends. So really nice to be back. Listen. Would

(01:31):
you like to pray for us? Oh Jesus, thank you
for allowing us to record this and for the freedom
to discuss your word openly. I asked that you help
all those in other countries who are not able to
receive the word is openly to look up for them.
I think this is like the National Persecuted Christians Month.
And Lord, I just pray that you help us to

(01:51):
seek your truth out here, not to put our own
interpretation on the Bible instead of yours. And I asked
just if there's anything that we say that is wrong
that you don't allow it to lead an people's right.
I pray, listen to this new him man. I. I
was briefly triggered by the phrase your truth in your prayer,
and then I realized the your is God God. So
that is the one excep. I was like, yeah, if

(02:13):
it's I'll allow both light remotes. I have all of
the power here. So relevant to the conversation. Sorry, for
the last couple of nights, we have put the pack
and play in here, and Gideon has slept in here
over in this corner because he's he's waking up too

(02:33):
much in the night to go in with Esau in
the actual baby room, and but we cannot. We cannot
have him in the big bedroom anymore. He's waking up
as if you don't know this. As babies get older,
they become more sensitive to sound around, so like I
get up to pee, he'll wake up and then he'll

(02:55):
be laying there battling for a for an hour when
he doesn't need any So I was like, he needs
to be here. But last night I came. He woke
up twice in the night, which was totally fine. The
second time he woke up. I came in and this
ring light up here was on for some reason, and

(03:15):
all of the monitors were blinking, like the little lights
on the bottom are blinking, And I was like, what
the heck? So I turned the ring light off and
I turned all the monitors off and put him back down.
That was at That was at four That was at
four am. So when I had woken up with him
at midnight, everything was off, Everything was fine, everything was off.
I didn't touch any of it. I just fed him

(03:36):
and put him back down. And then four am that
was that happened. And then when I came in at
seven point thirty, every single floor light was on. Every
single floor light those have never ever turned themselves on.
You know what's happening right Why he's kidding up and
turning the lights. He's recording podcast check our files videos

(04:00):
we didn't add Yeah, yeah, yeah, Gideon and giddy up
the night. Recording podcasts was the point of me telling you.

Speaker 2 (04:07):
The babbling that he was doing in your room was
just practicing. And now he's like, I can monetize that.
So that is kind of sketch. Yeah, I feel like
we should pray.

Speaker 1 (04:16):
Over the room. Yeah, I wasn't super surprised about the
ring light, and I thought I thought maybe there had
been in some sort of electrical surgery, like the power
outage or something. It would have explained like the blinking
that's fine, But the floor lights. But the floor lights
all turning on, all four of them, like separately from
the incident with this stuff happening, and those are on
separate circuit.

Speaker 2 (04:36):
But yeah, there's two remotes. They're not interchangeable with each other.
They're two different sets. Or I guess maybe you could
work for one for all four, but I've tried before and.

Speaker 1 (04:43):
I don't know. I'm not right now. I'm just kidding. Yeah,
really weird. God, I progne any divides in this room.
That was so weird though, I kind of freaked out
shows right, I freaked out when I walked out this
morning and I could see the light under the door,
and I was like, what.

Speaker 2 (05:05):
Yeah, is is there a uh do you have any
sort of monitor where you can go back from record
movement over the course of the night to see when
things are turning on or whatever.

Speaker 1 (05:14):
We haven't moved the monitor over that. We have a
monitor for Gideon. It's just in the bedroom in the
big bedroom and we could and should move it in here.
And yeah, and you know for a fact that John
wasn't no, he didn't come home yet. Okay, he didn't
quite come home yet. Good good anyway, So that that
that freaked me out. It did, And like I'm leaving

(05:36):
my baby alone in this room all night with apparently
a bunch of possessed a quiech savvy ghost demon nephilin.
I mean, I'm assuming there's something just weird electrical going on.

Speaker 2 (05:50):
Yeah, Like has this ever happened where you've come in
and been like, oh I thought I turned the lights off.

Speaker 1 (05:55):
Oh well, I must have forgotten this one ring light.
It looks like it won't stay on and then turns
it like.

Speaker 2 (06:01):
If you if it's turned itself off and you haven't
flicked the switch, I think it can still turn back on.

Speaker 1 (06:05):
Yeah, I think that's what happened. Like, so I'm never
surprised about that. Yeahs old, it's the first ring line
I ever bought. I should just throw it away. It's
not even on right now, it's serving no purpose actively
trying to kill itself live. Yeah, it won't turn on. Yeah,
now you've turned it on. Oh I thought I didn't no, no, no,
but you clicked it, so now I actually clicked it twice,

(06:28):
so now you know.

Speaker 2 (06:31):
So there's this thing that you stick in the wall.
It's got like little prongs in it, and that's how
electricity to get there. So you can all just like
pull that out.

Speaker 1 (06:37):
Of the wall if you don't know. That's where I'm at,
where I think after we record, I'm just gonna unplug
a bunch of stuff so that, yeah, I'm getting and
sleeping in here, you can just unplug the power, like
the yeah power cord from the wall. Right. Yeah, we
are planning to try to like not overhaul the room
forgeinea because this isn't going to be his room. He's
going to be in with ESA hopefully just in a
couple of months. Yeah, clean up a little bit. Anyway.

(07:01):
That's neither here nor there. I was just thinking of
it because I'm like looking, Askance. I brought up the
oh that's why. That's why. Okay, scripture Bible still Okay,
we are Hebrews twelve is where we're at. We'll read
we'll talk, uh yeah, okay. First one, therefore, since we

(07:24):
are surrounded by so great a cloud of witnesses, let
us also lay aside every weight and sin which clings
so closely, and let us run with endurance the race
that is set before us, looking to Jesus, the founder
and perfector of our faith, who for the joy that
was set before him, endured the cross, despising the shame,
and is seated at the right hand of the throne
of God. The therefore is referring back to the Hebrews

(07:48):
eleven passage that just detailed the Hall of Fame of Faith,
basically the hall of faith Hell of faith. First three,
consider him who endured from sinners such hostility against himself,
so that you may not grow weary or fainthearted in
your struggle against sin. You have not yet resisted to

(08:09):
the point of shedding your blood. And have you forgotten
the exhortation that addresses you as sons, My son, do
not regard lightly the discipline of the Lord, nor be
weary when reproved by him. For the Lord disciplines the
one he loves and chastises every son whom he receives.

Speaker 2 (08:25):
I want to point out something here now, so a
lot of people will talk about how so David, after
his thing with Bethsheba thing with I wasn't fling, but
she was not really.

Speaker 1 (08:39):
I mean, there's debata, that's a whole can of worms.
But where he kills her husband, why do I always
forget his name against you? Rayah, thank you?

Speaker 2 (08:49):
And God punishes him or disciplines him by taking the
child that he had with beth Sheba as a result
of this. And I've heard that given as proof that
we'll see that even though our sins are forgiven by God,
there's still temporal punishment that you have to endure for
your sin. And what this verse is showing us is
that that's it's not that God is getting a pound

(09:10):
of flesh to be like, well, I've I've you know,
stopped you from dying, which is a penalty of sin,
but I'm still gonna like make it you hurt for it.
It's it's correct of discipline because we learned through spankings, right,
which is yeah, yeah.

Speaker 1 (09:26):
Also, it's kind of pointing out that like you're getting
it's it's very gently saying like you're getting tired of
the discipline, but Jesus shed his blood and you have
yet to resist your sin to the point of shedding
your blood.

Speaker 2 (09:44):
Jesus was sweating blood in the garden because he so
badly didn't want to go through it and resisted that,
like have you or you're like, eh, I guess, but
I really want to sin?

Speaker 1 (09:54):
Actually might I'm gonna do that? Yeah? Yeah. But the
Lord disciplines the he loves and chastays is every son
whom he receives. That's also another point is that the
wicked prosper for you know, seemingly a long time and
nothing bad seems to happen to them. And it's like, well,
why they getting away with this because God there's some
disciplining them.

Speaker 2 (10:14):
God isn't disappointing them. They're not in a relationship with him.
They're not receiving his love, so they're not being corrected
for their behavior. They're getting from their father free reign
to sentencedent sin.

Speaker 1 (10:24):
It's like a marriage where there's no fighting. I always
think that's a massive red flag, especially if they're used
to be fighting and then there's not anymore. It's like
you stopped caring enough to fight for it. I fight
for each other. And even in like friendships, there's there's

(10:46):
like do you have a relationship where you can tell
somebody where something's gone wrong and even fight about it,
or do you or have you given up on them?
Are you at the point where you no longer address
something with somebody because you know that they're not going
to take it. And that's kind of I think what
you're talking about.

Speaker 2 (11:03):
Yeah, although I would say it depends on how you
define fighting. I'm assuming, like, you know, disagreeing, arguing, not
screaming and shouting.

Speaker 1 (11:11):
Well yeah, yeah, but if there has been screaming and
shouting and then you reach the point where now there's
silence and there's no fighting about. Like, my point is
that when you that if the pattern abruptly changes with
no resolution, well, however you slice it, zero fighting is

(11:33):
worse than vicious fighting. It's kind of what I'm going
for there, that there might be a point where you
were in so much sin that God is giving you
some really really hard, harsh discipline, but it's still better
then if he had given up on you. Right, Okay,

(11:55):
my metaphor ran into some weeds is what happens. It
is for discipline that you have to endure. God is
treating you as sons, for what son is there whom
his father does not discipline? If you are left without
discipline in which all have participated, then you are illegitimate
children and not sons. Besides this, we have had earthly
fathers who disciplined us, and we respected them. Shall we

(12:17):
not much more be subject to the Father of spirits
and live. For they disciplined us for a short time,
as it seemed best to them. But He disciplines us
for our good, that we may share his holiness. For
the moment, all discipline seems painful rather than pleasant, but
later it yields the peaceful fruit of righteousness to those
who have been trained by it. Therefore, lift your drooping
hands and strengthen your weak knees, and make straight paths

(12:40):
for your feet, so that what is lame may not
be put out of joint, but rather be healed. That's
such a fascinating thing. This first always caught me because
the idea is, you are in a vulnerable place, and
if you are, if you go the right way, you'll

(13:04):
be healed. But if you don't, if you're not careful,
you can get into this twisted, bitter mhmm hobbling through
your spiritual life. Yeah, yeah, I've seen it way too much.
Strive for peace, with everyone and for the holiness, without

(13:24):
which no one will see. The Lord see to it
that no one fails to obtain the grace of God,
that no root of bitterness springs up and causes trouble,
and by it many become defiled. That no one is
sexually immoral or unholy, like Esau, who sold his birthright
for a single meal. I'm not sure why you're calling
your kid out. He's yeah. My hope for my Esau

(13:50):
is that he will take the good things about the
character of the Bible and also take the lessons from him.
He'll do it right. He saw two point out, will
be better than you saw one. Yeah, Guineon will make
a really good soup, and essel will be like I
threw it on the crap. None of your soup, Witch.
It's gonna be really dramatic. I'm not fortune for you

(14:15):
know that. Afterward, when he desired to inherit the blessing,
he was rejected, for he found no chance to repent,
though he saw it with tears. This idea that sometimes
you can make a really horrible decision that seems really
trivial in the moment, and then when it when it

(14:38):
comes time to pay the piper, it's it's really yeah, yeah,
it's kind of irreversible. Well, and I think it's kind
of a good metaphor for sin, being like the bowl
of soup or bull of beans or whatever it was,
that it's a temporary satisfaction and in the moment, it's like, yes,
I am happy to give up my eternal life with

(14:58):
God for this moment to sin, or this life of sin. Yeah,
and then when it comes to it, you can't be like, well,
I know I got the sin, but I also want
the inheritance too. I'd like to go back it on
that deal. Yeah, yep, Okay. Verse eighteen, For you have
not come to what may be touched a blazing fire,

(15:21):
and darkness and gloom in a tempest, and the sound
of a trumpet and a voice whose words made the
hearers beg that no further messages be spoken to them,
for they could not endure the order that was given.
If even a beast touches the mountain, it shall be stoned. Okay,
So this is this is a reference to Mount Sinai
when God came down to give the commandments to Israel. Yes,

(15:46):
I'm talking about how even if a beast came to
the mountain while God was on it. They were supposed
to be stoned, and it made the hearers, like Israel,
when they heard the voice of God, begged to not
hear anything more because it was so intense. And I

(16:08):
think God knew that that was going to happen, and
then he used it as like a you're going to
remember this, and then I'm going to teach you how
to walk with me so that you're not afraid of this. Indeed,
so terrifying was the sight that Moses said, I tremble
with fear. But you have come to Mount Zion, into
the city of the Living God, the heavenly Jerusalem, and
to innumerable angels in festival gathering, and to the assembly

(16:30):
of the first woman who enrolled, who are enrolled in heaven,
And to God, the judge of all, and to the
spirits of the righteous made perfect, and to Jesus, the
mediator of a new covenant, and to the sprinkled blood
that speaks a better word than the blood of Abel.

Speaker 2 (16:43):
Because yeah, like Abel's blood cries out of the ground,
and Jesus's blood speaks even more.

Speaker 1 (16:51):
And this is following Hebrews eleven. We're talked about how
the Blood of the martyrs speaks h and Abel's Blood's
book condemnation. Hmm, and Jesus doesn't. Yeah, now this line,
we're talking about the heavenly Jerusalem. Innumerable angels in festal
gathering into the assembly of the firstborn who are enrolled

(17:13):
in heaven? Are the first born? Who were the firstborn?
And we talk are the angels the firstborn? Or are
the firstborn the faithful of the Old Testament. They've listed
the angels already, so I'm gonna guess no, for the angels, Yeah,
being the firstborn, I would have said either it was

(17:34):
talking about the Old Testament saints or we're all the firstborn.
But that doesn't to me. That doesn't sound quite right,
So I would guess Old Testament people, I think this
is the firstborn of the dead, the ones that Jesus
let out, So the faithful of the Old Testament. Yeah, free,
I'm just gonna look up Hebrews twelve to twenty three
commentary real quick to see what people think. Not that

(17:56):
that I also though commentary, not because I'm like, Okay,
I'm gonna believe what this commentator says. But sometimes people
have context or they know the background, or just have
a different thought that it hasn't occurred to me. Who
are is fist born? You can keep talking so that
there's not dead air if you want. Oh, I'm just

(18:21):
let's see verse twenty five. See that you do not
refuse him who is speaking. For if they did not
escape when they refused him who warned them on earth,
much less will we escape if we reject him who
warns from heaven. At that time his voice shook the earth.
But now he has promised yet once more, I will
shake not only the earth, but also the heavens. This

(18:41):
phrase yet once more indicates the removal of things that
are shaken, that is, things that have been made in
order that the things that cannot be shaken may remain. Therefore,
let us be grateful for receiving a kingdom that cannot
be shaken. And thus let us offer to God acceptable
worship with reverence and awe, for our God is a
consuming fire. Okay, So back to verse twenty three, where

(19:03):
says the assembly of the firstborn. Some translations say the
Church of the Firstborn. This commentary seems to think that
the firstborn among the dead is Jesus and the Church
of the Firstborn is just Jesus's church, so it's referring
to everyone. I would want to do a deeper search
at another time. Yeah, I don't, because that doesn't quite
seem of all the possible readings that one. Yeah, doesn't

(19:24):
satisfy me at all, But that's okay. Yeah, this is
what it feels like. This passage is is heavily full
of references that a Jewish person of this time who
was well read in the scripture, well read in the history,
would like catch all this as far as like what

(19:45):
it meant, and it is escaping me.

Speaker 2 (19:48):
This is why I want to find books on like
Old Testament context in even like Newer Testament context, just
to get that viewpoint of like what did they.

Speaker 1 (19:55):
Believe and how did they understand this? Yeah, that'd be
fascinating because I think that there's ways that you can
get into trouble going oh, what did the early church think?
As if the early Church was incapable of errors. But
there's definitely a place for like this was written to
an audience, and if you can show me that that

(20:15):
audience would have absolutely understood it in a certain way,
that I that's helpful because also it's been so long
since the early Church. We don't even notice our subtle
bias toward non juification. Essentially, there's a lot of theology
that has come in that the Jewish people would never
have considered that, Like it's like two different cultures where

(20:38):
you're not seeing the same thing. Almost well, like all
of verse eighteen through twenty it doesn't say Sinai at all,
And it took me a bit to be like, oh,
this is a reference to Sinai that reminds me of
a meme. It's kind of a little bit off topic.

Speaker 2 (20:54):
But so there's like a famous painting of what's her name,
Salame or Saloma, how we pronounce name, holding John the
Baptist's head, and someone memified it and was like, I
don't know who he is, but I'm on her side,
Like whatever he did, I'm on her side. And someone
was like, we really don't read the Bible enough to know,
like if if you actually knew the context, you wouldn't

(21:15):
be on the side of the woman who just randomly
killed the man or was holding it, looked like and
was gracious because because she was trying to sleep or
sleep with her sister's husband or something.

Speaker 1 (21:25):
And yeah, so this is the girl wasn't it was?
Her mother was, Yeah, and she danced really pleasingly, and
her mom was like, hey, as your prize, you should
ask him for us. Ever had as the price for
seeing such a good little whoreror like, well, she was
just dancing. Well, I guess maybe maybe it was. Yeah.
I just assumed it was just like, yeah, I did
a little dance. Maybe I'm too innocent for this, uh I.

(21:46):
My assumption was it was like like the equivalent of
a pole dance. But I could be wrong. I could
be wrong. I generally think that if a king's going
to be like you danced so well up to half
by kicknam, that was pretty generous. We're just a little
little swan leg theme. I had that back then. Yeah,

(22:11):
for sure, Liz. It was definitely a sweet little ballet. Anyway,
I'm going home. Oh okay, let's see for our God
as a consuming fire. So we reached the end of
the chapter. This is interesting. He's making this case that
yet once more, I will shake not only the earth

(22:32):
but also the heavens. And he's making the author of
this is making the case that God's gonna shake it
once more, and in that once more, it is going
to remove everything that can be shaken so that we
get an unshakeable kingdom. And I would refer that like
things that can be shaken. Back to the first verses

(22:53):
of Hebrews, Love and now. I feel kind of bad
that we skipped a week because you monster. Now face
is the assurance of things before the conviction of things
not seen, for by the people of old received their
commendation by faith. We understand that the universe was created
by the word of God, so that what is seen
was not made out of things that are visible. So
maybe this is a bad connection, but the proximity makes

(23:15):
me think of it of like, I think the visible
things are the shakeable things. Yeah, it makes sense. That's
not to say that we're all going to become invisible
at the end, but there's some juxtaposition between, like your
faith is in the things that are unseen, and then
I think that the implication here would be and the
things that are unseen are the unshakeable things. Anyway, Okay,

(23:39):
that is the end of Hebrews twelve, unless you had
any other comments there. Okay, we will switch over to
Leviticus twenty four. We are talking about lips stuff furnishing
and stuff happening inside the temple. Verse one, the Lord
spoke to Moses saying, command the people of Israel to
bring you pure oil from beaten olives for the lamp,

(24:00):
that a light may be kept burning regularly outside the
veil of the testimony in the tent of meeting. Aaron
shall arrange it from evening to morning before the Lord regularly.
It shall be a statute forever throughout your generations. He
shall arrange the lamps on the lamp stand of pure
gold before the Lord regularly. So I didn't know this
about Honkkah for a long time, but basically the command

(24:22):
was to keep the lamp burning. And Honkkah is not
one of the commanded Jewish holidays. It is a holiday
that came up in the Intertestamental period to celebrate this
moment when the temple was I think attacked under seas.

(24:44):
Yet something happened such that they ran out of oil.
They had no means of getting and they had no
means of getting more, and they thought that the lamp
was going to go out, and they were like no,
because we were commanded to not and we've done everything
we can, like everything without our power to obey the
law here and now the temple is going to be
desecrated because the lamp's going to go out, and it didn't,

(25:05):
and it just kept burning for eight days. And that's
why it's a celebration of eight days. I believe. I
believe it's a days. Please correct me if I'm wrong
with that. But that's just like off the top of
my head. And I think that that's really cool because
we've we've talked be talking a bit lately on the
main show about demons and about how our theory at

(25:27):
this point is that is that demons became a real
problem in the Second Temple period because the Spirit of
God was not in the Second Temple. We we we
see the spirit of God coming into the First Tabernacle,
we see the spirit of God coming into Solomon's Temple,
but we and we see it leaving Solomon's Temple, but
we don't see it coming into the Second Temple. And

(25:49):
but it it is cool to see and to have
such well attested history that God did honor that temple.

Speaker 2 (25:59):
It is I think it's one of those things where
people get really really uncomfortable talking about the Jews in
the context of you know, they assiduously follow God, except
they reject God because they don't follow Jesus. And I
think people want this black and white of like, well,
you know, they're still condemned and they're still evil, they're
just as bad as Islam, and it's like yes, but no,

(26:21):
like yes in terms of if you have rejected the Son,
you have rejected the Father, and you're not going to
just go to heaven because you followed the law. However,
I do think there's an important thing to recognize of
they are closer to salvation than someone who doesn't believe
in God at all.

Speaker 1 (26:35):
There's a lot of wanting to condemn this generation of
Jews to the extent that Jesus condemned the generation that
saw every miracle that he did, watched him physically, watched
him fulfill all the prophecies, and rejected him. Anyways, because
that generation, the ones that didn't, I mean, obviously the

(26:56):
ones that did started Christianity and spread it across the globe,
but the ones that didn't, he condemned them worse than
Sodom and Gomora. And part of the reason for that
is because their rejection of Jesus and their perpetuation of
the lie that Jesus is in God affects Jews to
this day. Yeah, you've got Jews following in their footsteps,
and there's some degree of which, you know, the leader

(27:17):
is far more culpable for leading someone astray. These people
didn't get a chance to witness Jesus themselves. I mean,
that doesn't give them an excuse to reject Jesus, because
we all still have to, right, you know, go on faith.
But I don't think that they'll be in heaven. I
think that there's difficulty around this. I don't think they'll

(27:38):
be in heaven. But I think that there's a particular
lack of arrogance that were commanded to in Romans a
love and in particular the humility that Christians are supposed
to have toward the Jews. But for the grace of God, Yeah,
so go we. And if they had not rejected Jesus,
we would not have been grafted in. And so there's

(28:00):
there's like a level of like kind of thankful you're
missing him at the moment. And that's a hard thing
to say too, and that that's almost more feels hateful
to say even than like then more of a haughty,
Oh you rejected Jesus, so I get him.

Speaker 2 (28:20):
And Paul himself writes, you know that he would give
up his own salvation for the Jews if he could.
So if anyone wants an idea of what God thinks
about the Jews, I would look no.

Speaker 1 (28:28):
Further than that. But yeah, I even in the Second
Double Period where things were so bad between God and
the people of Israel, they were starting to get better,
like they were starting to gather in again, they were
starting to come back from exile. But still, you know,

(28:49):
spirit had not come into the temple, but God still
gave them that miracle of the lamp burning. I think
that there's this there's love there. There's like a grief
stricken love there. Well, it's it's the parent with a
prodigal child where they're not like full screw you know,

(29:11):
they're like, I stand there longing for you to come back.
And anyone who's like, well, God, why don't you give
up on them? Forget them? You have me? Now? Aren't
I not better than them? You're not going to really
be in a favorite God for me? It's incorrect. Yeah,
I had another thought that must have been painful. So
there are times where with Catholicism I go, if you

(29:33):
are going to do X, y Z, then you're not.
Actually you think you're doing it in service of God,
but it is so empathetical to what he said. You
are doing it in service to actual demons. When you
when you kneel to a statue and pray to it,
or when you when you pray to marry, that energy,
that spiritual whatever is happening in the spiritual roma is

(29:55):
not going to God. It is going to and.

Speaker 2 (29:57):
It's not going to marry either. It's being intercepted by
something pretending to married.

Speaker 1 (30:00):
Right, And so I've heard people make the argument like,
how can you say that Catholics aren't Yeah, Catholics aren't
worshiping the true God even if they're doing it wrong.
But Jews are worshiping the true God but doing it wrong.
And so they're like, if they're doing it wrong, therefore
it is directed at demons. And I don't think so.

(30:22):
I think that they are keeping the law correctly to
God as they understood him. And there was a new
revelation of Jesus. They didn't get the selftware up date,

(30:44):
and so they're not they missed it. Like they can't
save themselves by their own works says yeah, yeah, the
Law never saved, but there was like a special like,
I guess this is dispensation. There's a dispensation for m
well because it it would be one thing if they

(31:06):
accepted Jesus and then they were like, oh, but we're
going to add the Law on to Jesus and do
X y Z. That's more of what the Catholic Church
is doing versus like someone who just got half the
Bible and it's following it fully, faithfully, not realizing this
other half of the Bible is also forty. Yeah, there's
something different there, and I think that there is, it's

(31:28):
just a different case. I don't. I don't think that
if people act like you have to pick one or
the other. Either Jews are going to have an even
even though they don't accept Jesus, which is obviously wrong,
or they're just as bad as every'd even worshiping whatever

(31:50):
out there or worse somehow. And I'm like, no, no,
they we worshiped the same gun. Yeah, so they're not.

Speaker 2 (32:00):
Yeah, they just worship God incompletely versus extra or other.

Speaker 1 (32:05):
Yeah, an extra is always other, like any time you add.

Speaker 2 (32:11):
And with with extra versus incomplete, incomplete, you can always
complete with extra. It becomes something else entirely once you
step out to that, and people don't want to walk
back to the non extra.

Speaker 1 (32:23):
I'm not English, and I do think that there's something
to be said for like, there there is a lot
of addition to the law, to the original law, a
lot of interpretation, a lot of Okay, in order to
keep this you have to do X, Y ZC. So
do you have to be carefulut because there is significant
legalism within Judaism, depending on which sect you're in. But

(32:47):
I do also think that there is a I would
draw a distinction between legalistic Christianity that's like, okay, you
maybe you're reading everything a little bit harsher than you
need to. You're like I have to be yeah, we're
long skirts and I have to wear head covering and
like that kind of legalism versus I'm going to do
something that's actually like contrary to the Bible because my

(33:10):
religion added it on, like like praying to marry. Yeah. Well,
and also I would put I know, this kind of
sounds like I'm contradicting what we've all just said. I
would put the Pharisees on level with a lot of
the people I've encountered in the Catholic Church. Of the
Pharisees did add a bunch of stuff, and they were
the religious leaders. This wasn't everyone who was doing this.

(33:31):
It was the religious autistic sect basically.

Speaker 2 (33:34):
And they did the same thing of like, you can
only get to Heaven through the things that we have added,
or you can't get it at all. And even Jesus
called him out. He's like, you won't enter the Kingdom
of Heaven and you've blocked the way for other people
to That's where it becomes a huge, big deal where
you are actively against God.

Speaker 1 (33:47):
They created a separate religion to a God of their
own making, such that that religion denied Jesus, and that
religion didn't accept that didn't recognize Jesus. So yeah, to
the sent that they're leading to find, people's really yeah.
So I think that that even within Judaism, there's some line.

Speaker 2 (34:07):
Because the Judaism of the Pharisees is not the same
Judaism of David. David followed the law, loved God, understood
the spirit of the law, and the Pharisees loved the
law as a thing of itself, as a set of
rules and not the God who instituted it. And they
didn't follow the God, they followed the law as the god. Anyway, Yeah,
we could split hairs for like five hours.

Speaker 1 (34:26):
We could we could continue to split hairs for five
more hours. Though these lines are difficult to draw, and
ultimately they're they're gods to draw. But Ah verse five,
you shall take fine flower and bake twelve loaves from it.
Two tenths of an epha shall be in each loaf,
and you shall set them in two piles six and
a pile on the table of pure goal before the Lord.
And you shall put pure Franknson's on frankinsense on each pile,

(34:49):
that it may go with a bread as a memorial
portion as a food offering to the Lord. Every Sabbath day.
Aaron shall arrange it before the Lord regularly. It is
from the people of Israel as a covenant forever, and
it shall be for Aaron and his sons, and they
shall eat it in a holy place, since it is
for him a most holy portioned out of the Lord's
food offerings. A perpetual too, So one loaf for each tribe.

(35:11):
We're doing better on time than I thought. Yeah, yeah,
I was keeping an eye on it. Time has been
passing slow today. I thought I was taking so long
on my walk this morning. Then I was like, oh,
it's only eleven thirty. Maybe that's why I'm a headache
because time is doing a weird Yeah, time is being
whibley ah first time. Now, an Israelite woman's son whose
father was an Egyptian went out among the Okay, is

(35:34):
there relate woman Egyptian father and this is the first generation,
so it's probably a rape situation. Probably, I'm not trying
to read too much.

Speaker 2 (35:44):
Oh yeah, like like sort of what we saw in
the Civil War of like, Okay, if you saw a
mixed kid, it wasn't because there was a happy.

Speaker 1 (35:50):
Marriage of a right, I mean she was a slave. Yeah,
I mean it's possibly they loved each other, but anyway,
that's not the point. That is not the point of
the story. The son out among the people of Israel,
and the Israelite woman's son and a man of Israel
fought in the camp, and the Israelite woman's son blasphemed
the name, blasphemed yeahweh and cursed. Then they brought him

(36:12):
to Moses. And this is a violation of the first comment,
shall not take the Lord's name in vain first or second,
I forget which one is which.

Speaker 2 (36:19):
And I would just like to point out this is
an excellent opportunity to be like being half Egyptian makes
you evil.

Speaker 1 (36:25):
I know that's not actually the point of the chapter.
The second second, thou shall not take the name of
the Lord that got in pain. Yes, and this is
significantly I think that Christians have sorry, Let me finish
the story and then comment on it. Come on, blasphemed
the name and cursed. Then they brought him to Moses.

(36:46):
His mother's name was Lamouth, the daughter of Debris, of
the tribe of Dan, and they put him in custody
till the world of the Lord should be clear to them.
And the Lord spoke to Moses, saying, bring out of the
camp the one who cursed, and let all who heard
him lay their hands on his head, and let all
all the congregations stone him, and speak to the people Israel, saying,
whoever curses his God shall bear his sin. Whoever blasphemes
the name of the Lord shall surely be put to death.

(37:08):
All the congregations shall shall stone him. The sojourner as
well as the native. When he blasphemes the name, it
shall be put to death. So this is an interesting case.
I think as Christians we have done such disservice to
the to the understanding of what swearing is. Like when
the Bible talks about taking the Lord's name in Vaine,

(37:28):
it is not talking about saying, oh my God, because
God isn't a name, it's the title. It's not even
I don't think like I try to avoid saying things
like oh my God or it's I think Danny was
like one of the worst things you could say to
someone like ever.

Speaker 2 (37:44):
If anyway, that is, if anything, that has more taking
God's name in vain than saying oh my God, because
you're taking God's role and being like, yeah, if I
were God to cast you into hell, yeah yeah.

Speaker 1 (37:56):
And it's certainly not about the F word, which is
just like you can you can make your argument for
why that's wrong to speak in a harsher viot like
more vulgarity, vulgar Yeah, it's not vulgar way, but fuck
is a word for sex, like, it is not swearing

(38:18):
taking the Lord's name in vain. And I think that
there's we've watered down. We've so desperately watered down what
is going on here that when you hear a story
like this, you're like, what they killed this woman's son
for swearing? Like, no, because he he took the holy
name of God and while he was fighting with somebody,

(38:42):
he blasphemed it. He didn't just say it. He blasphed,
he used and cursed. So what he did was really
significant because God is real and that's his name. And
also another thing where like we front low definitions when
we say nowadays, oh he cursed, it means he's said
ah hell or whatever. What they mean there is I

(39:03):
cast this curse upon you, like may you and your
family turn into retarded frog worshipers or something, versus just
saying a cuss would. Yeah, So I think that we
sometimes when we a lot of this is what happens.
I think when you become legalistic is you make all
your petty little legalistic rules, and all those petty little

(39:26):
rules make you take actual sin less seriously.

Speaker 2 (39:29):
Yeah, And this is also a good example of how
language changes and then the new change definition it gets
backdated to the old word. This happens a lot, and
you don't even catch it if you don't realize it's changed.
But that's why, like a lot of words in Shakespearean language,
they mean opposite.

Speaker 1 (39:46):
Now you wouldn't know. Yeah, verse seventeen, whoever takes a
human life shall surely be put to death. It is
interesting for this to follow directly on. You are all
going to stone him together. All of you are going
to be involved in capital punishment cases, which is interesting.
You don't get to just be like I heard him curs,

(40:06):
that's the I shanked him. Yeah, Like you don't have
to bear that, which I think. We live in a
very individualistic society, and I think that there's a level
of like you have to bear the pain of the
loss of somebody that you. Like, every individual is responsible

(40:32):
for their own actions. But if the culture has lost somebody,
if if you failed to bring up a child, well,
such as something like this, like you feel it. I
think that it puts a weight on the whole society
to hold each other up and to hold each other
because like, I don't want any of you to sin,
because I don't want to kill you.

Speaker 2 (40:52):
Yeah, my our next group bonding project, I don't want
it to be pummeling you with stones. But also the
distinction is to like acting together to carry out God's
will versus taking it upon yourself to act as God
to take someone's life, because only God gets to determine
if someone gets to live or die, which is why
the people who stone the blast favor don't have to
then turn around and stone each other.

Speaker 1 (41:13):
Yeah, it's interesting that they have to all lay their
hands on his head before stoning him, Like that's just
like the priest lays that his hand on the head
of the way. Yeah. Yeah. What is interesting here is
what's being called for is not what was happening in
Paul's time, where a mob would form and drag somebody
out and stone them in the heat of the moment.

(41:35):
That was not what God commanded.

Speaker 2 (41:36):
They weren't seeking God's well, They were doing it because
they were upset.

Speaker 1 (41:40):
Yeah. Yeah.

Speaker 2 (41:41):
It's like instead of as a parent disciplining when your
child is defiant, and disciplining because you feel disrespected because they,
you know, look, had a weird look on their face
or something.

Speaker 1 (41:51):
Yeah. Yeah. First eighteen, whoever takes an animal's life shall
make it good life for life. If anyone injures his
neighbor as he has done, it shall be done to him.
Fracture for fracture, ie for eye, tooth for tooth. Whatever
injury he's given a person shall be given to him.
Whoever kills an animal shall make it good, And whoever
kills a person shall be put to death. So they're

(42:11):
having to make restitution for the animal to the animal's owner. Yeah,
and this is the referencing slaughtering your own animal for food.
It's yeah, killing someone else's are cretitiously yeah, yeah, like
animal cruelty basically, or or killing yeah killing Verse twenty two.
You shall have the same rule for the sojourner and

(42:32):
for the native. For I'm the Lord of God. This
is okay, yeah, say yeah, let me finish. So Moses
spoke to the people of Israel, and they brought out
of the camp the one who had cursed and stoned
him with stones. Thus the people of Israel, that does
the Lord commanded Moses. Okay. So one of the reasons
that there's this the second repetition in this chapter of
same rule for the sojourner in the Native is because

(42:53):
this young man's father was an Egyptian and so they're like,
okay it, do we have to hold him to the
same laws as Israel, or when somebody isn't quite one
of us, do we hold them to a lesser standard.
And it is so fascinating that people who are pro

(43:16):
mass immigration, pro illegal immigration, and pro specifically holding those
people who have come in illegally to a lower standard
of justice try to use Versus from Leviticus from Deuteronomy
from Exodus about welcoming the sojourner, and like, you should

(43:37):
welcome the sojourner because you were sojourners in Egypt, I
mean you should treat them well because you were in
that position once. They like to quote that and fail
to recognize that this was really strictly kept that the
same law applied to the sojourner in the native So
someone was welcome to come and sojourn with Israel, but
they had to follow the whole law. Essentially. The corollary

(43:59):
here is because they're not a nation in the concept
that we are a nation, following the law, being like
essentially inducted into the law is the same as citizenship.
They if they wanted to be a sojourner, they didn't
just get to hang out and be legal aliens along
the way. They had to integrate and follow the laws
of the society. Well, And it's interesting because the laws
of the society aren't just like legal like, yeah, there're

(44:24):
out some moral laws. Yes, yeah, there's just there's we've
talked about this a bunch while we've been going through Leviticus.
There's like you shouldn't murder and these sorts of like
laws that every society has. And then there are like
medical type laws like this is how you deal with
mold in your house, donate shrimp. But then there's a

(44:44):
lot of them that are they're religious laws that anyone
coming in if they're keeping the law, they are fully assimilating.
They are the keeping the law is fully integrating into
another culture. They're giving up their citizenship to the world. Yeah,
they're They're they're celebrating all the holidays that Israel is celebrating.

(45:06):
They are worshiping the same God that Israel as worshiping.
They're making their sacrifices, they're confessing their sins in the
same way. Like so they're it's I don't I don't
see any laws that say, oh, you're not allowed to
like still eat the food of your old culture, or
you're not allowed to maybe celebrate some sort of day

(45:30):
that's significantly they'd have to eat kosher. They wouldn't be
able to eat like unclean foods. Well yes, yeah, still
they wouldn't be able to eat like within certain parameters,
they be able to retain some of their if they
wanted to, some of their heritage or whatever. But your
actions are what creates your culture. Like so much of

(45:54):
what is physical makes for what is true. And so
what if if you are keeping all of these religious practices,
all of these holidays, all of this stuff with the people,
you are much more like you were as much a
part of that people as anybody. There's just nothing to

(46:14):
divide you anymore, as opposed to in the United States,
as somebody comes and I'm not I'm not saying this
is not a political take that you come to the
United States, you should be required as all break Christmas
and all this stuff. But there's there's so so much
of people who come in who have no intention of

(46:37):
being American, and it it feels very much like an
invasion as opposed to actually wanting to be part of
our country. Come in, never stop speaking their language, never
stop you, never integrate, just create their own little pockets
of you know, whatever, whatever country it is, and it's

(47:01):
just a takeover and they come in with hatred. Not everyone,
but a lot of people I've seen nowadays coming with
hatred for American customs. If I were to go to
another culture, I wouldn't be mad at them for not
being American. I would be like, how do I be
more Italian? What is this thing where they have croissants
every morning? I'll get it. I don't know if that's
Italian or not. But like we see people who come

(47:23):
in and they want to bring their country over and
it's like, but your country's back there. If you wanted
to live in your country, you could have just lived
in your country. It didn't go away. Yeah. Yeah, so
this pretty it's pretty explicit here how that's supposed to work. Okay,
forty seven. I think we can do one more. Levitic
Is twenty five the Sabbath year. I've always found this

(47:45):
very fascinating, and it's a law that Israel basically didn't keep, like, yeah,
almost ever. I think they did a very tiny bit
and especially like in the reign of David, like a
whole year basically off you please, Yeah, let's read it.
The Lord spoke to Moses on Mount sign I, saying,
speak to the people of Israel, and say to them,

(48:06):
when you come into the land that I give you,
the land shall keep a sabbath to the Lord. For
six years, you shall sow your field, and for six
years you shall prune your vineyard and gather in its fruits.
But in the seventh year there shall be a sabbath
of solemn rest for the land, a sabbath to the Lord.
You shall not sow your field or prune your vineyard.
You shall not rep what grows of itself in your harvest,
or gather the grapes of your undressed fine like some

(48:29):
stuff is going to grow and you're not even allowed
to pick it. Yeah, it shall be a year of
solemn rest for the land. The sabbath of the land
shall provide food for you, for yourself, and for your
male and female slaves, and for your hired worker and
the sojourner who lives with you, and for your cattle,
and for the wild animals that are in your land.
All its yield shall be for food. So let's see
the sabbath. The sabbath of the land shall provide food

(48:51):
for you. So I think my understanding here. I could
be wrong, and maybe there'll be more on it later.
You're not supposed to sow your field, you're not supposed
to prove in your field, and you're not supposed to
reap your field, but you can eat from anything that
grows wild in the land.

Speaker 2 (49:13):
Yeah, you're like forging that year. Or it's almost like
the Mana all over again.

Speaker 1 (49:18):
Yeah. Yeah, it's very much like a trust god. And
I do wonder if the result of this health wise
would be one year out of every seven where you
eat a lot of protein because you would be doing
a lot more hunting, you would be a lot more
eating from your herd, you'd have a lot less vegetables,
you'd have a lot less I wonder it's all almost

(49:38):
like a gut reset. But there's that. And also I
wonder if on the sixth year of reaping and sowing,
people would have had a bumper crop that they could
have put away, just in the same way that when
they collected Mana for the Sabbath. Yeah, yeah, I don't
know if they were canning back then, but I know
that there was. Yeah, they can. There's there's things you

(50:00):
can preserve, for sure. There's fermentation. I think there was.
There wasn't canning, but I think there is like old
evidence of a form of like clay jars with like
a way that they sealed the lids and bury them
in clay that I don't know how that is, but
this is an interesting juxposition to kind of what Joseph

(50:21):
foresaw for Pharaoh of Egypt saying, hey, like we're going
to have so what seven good years, yeah, and then
we're gonna have seven bad years, and you have to
put aside during the seven good years. And I think
this is the kind of the same thing. It's like
you're going to have to put aside, but also the
land's going to produce for you.

Speaker 2 (50:40):
And also like when God gives you a bounty, don't
be grating. Consummit twice as fast, be like, oh, this
bounty is for later.

Speaker 1 (50:46):
Yeah. Yeah. There's a lot of these laws like this,
this in particular, and some of some of them that
weren't kept very well or very consistent consistently. I don't
think we have yet to see what would actually happen
in a culture that kept this, And I'm so fascinated
to see it in the in the in the Kingdom

(51:07):
because we will. We will see what because I do
think that there's a certain extent to which Jesus fulfilled
the law, and there's a certain extent to which we're
going to get to see things go the way God
said that they should go.

Speaker 2 (51:19):
Yes, and be like, oh, yeah, he's right about that too.
Like stuff needs to go fallow.

Speaker 1 (51:25):
We can deplete the soil of nutrients so that like
the vegetables that we have nowadays do not have all
like the magnesium and stuff that we need that we
were getting from them. It's just not in the soil
to put in the plants. And also, like in Maine
the blueberry fields, they burn them every two years. Yeah,
and then they just sit burned for a year. A
lot of modern farming practices have have recognized the value

(51:48):
of this, but they just rotate their crops. Yeah, so
that like not everything is lying foul the same year. Yeah.
But to be interesting, it would be so interesting to
see what would happen if everything laid foulw and in
what parts of science that we we don't even know yet.
Of how land, because God is almost talking about this

(52:11):
land as if it's like one organism that needs to rest. Yeah,
as opposed to like, oh, I'm gonna let that field rest,
but the field next to what's going to be planted.
But you've got your groundwater, you've got your nutrients mixing,
And I think that things are more connected. Also, I
think have you ever been like, well, g I wish
I could just take a year off. Yeah, I think

(52:32):
like the idea of every seven years, you just I mean,
obviously there's still some work to be done, but all
of a sudden, you have this massive load taken off
of you for a whole year every seven years. I
think that we're just so used to chronic burnout that
we don't realize we are not wire for that. You
don't have to you don't have to plant your fields
at all. And yeah, and you get to eat extra

(52:53):
meat and replenish your your body and enjoy being alive
for a year. Yeah, it's not that you wouldn't work
at all because you start to keep your herds. But yeah,
the ground itself has to Yeah you, as far as
I know, correct me if I'm wrong, But there's no

(53:14):
biblical account of this year being kept. I Yeah, I
couldn't name one off the top of my head. I
think that there's like definitely the implication that like it
was kept during some of the periods of time that
we know about, like under David. I imagine it was kept.

Speaker 2 (53:29):
But there's no account of like and this was, this
is how the year went, and this during the Sabbath
year they you know, did X Y Z. Yeah, we
don't really see that. I don't think.

Speaker 1 (53:38):
I think it's I think it's a well kept secret.
I think it was only done a couple a few times,
probably initially at first the first few years, the first
few years, and then you know, the period of the
judges happened, and then and then there were a couple
of good kings that I think would have kept him.

(53:59):
But other than that, I don't think we see we
don't have It's like we don't have the data. I
don't think we have like one hundred years of keeping
this to see what would happen with the land. Yeah, okay.
Verse eight, you shall count seven weeks of years, so
seven sevens seven times seven years, so that the time
of the seven weeks of years shall give you forty

(54:19):
nine years. Then you shall sound the loud trumpet. I
don't know why I felt the need to explain it
when the verse was going to explain it that the
weeks of years is always it trips me up a
little bit. Then you shall sound the loud trumpet on
the tenth day of the seventh month, on the day
of atonement. You shall sound the trumpet throughout all your land,
and you shall consecrate the fiftieth year, and proclaim liberty
throughout the land to all its inhabitants. It shall be

(54:40):
a jubilee for you. When each of you shall return
to his property, and each of you shall return to
his clan, That fiftieth year shall be a jubilie for you.
In it, you shall neither sow nor reap what grows
of itself, nor gather the grapes from the undressed vines.
For it is a jubilee. It shall be holy to you.
You shall eat the produce. You may eat the produce
of the field or countryside. Yeah. So basically, yeah, you

(55:01):
can you can eat. Weirder we already talked about. So
this is like every fifty is like an extra extra, yeah.

Speaker 2 (55:10):
Because it's two years in a row at that point,
I think, because you would have just finished the end
of the forty ninth year, which would have been a
seventh year.

Speaker 1 (55:16):
Oh, and then the fiftieth year bonus year. Okay, in
this year's jubilee, each of you shall return to his property.
And if you make a sale to your neighbor or
buy from your neighbor, you shall not wrong one another.
You shall pay your neighbor according to the number of
years after the jubilee, and he shall sell you to
you according to the number of years of crops. So
basically you can never Actually this is so fascinating. Like

(55:37):
each family when they went into the land got a
specific inheritance. It was very specific, and they could buy
and sell it, but they could really only rent it. Yeah,
it's like a lease up until a jubilee and then
get it back, which I don't think this was practiced either.

Speaker 2 (55:53):
And this was to ensure that even if you fell
on hard times and had to sell your land, you
didn't lose your inheritance.

Speaker 1 (56:00):
It did come back a bench. Yeah, you didn't screw
your family forever. Yeah. And and it ensured that a
family like the roth Child's not that they loved is
the Fosters, a family couldn't amass wealth over the course
of hundreds and hundreds of years and eventually own the
whole of Israel. It wasn't a black rock in Israel. Yeah, Yeah,

(56:22):
God put something in place to make sure that couldn't happen,
which is really fascinating. I love it. I love it.
There really beautiful sets of laws, and it's sad that
we haven't really gotten to see like how it works
to for this to play out. You shall sell to
you according to the number of years for crops. If

(56:44):
the years are many, you shall increase the price, and
if the years are few, you shall reduce the price.
For it is the number of the crops that he
is selling to you. You shall not wrong one another,
but you shall fear your God, for I and the
lords your God. Therefore you shall that juxtaposition of like
wronging one another is the opposite of fearing God. Yes. Also,

(57:04):
oh shit, was I gonna say. As soon as I
said also, my brain was like deleting file.

Speaker 2 (57:07):
Oh not only would it be nice to really know
what it would be like, it's maddening to be Like,
the reason it is the way it is today so
dysfunctional and stuff is because people didn't love the Lord.

Speaker 1 (57:19):
And yeah, like he gave them this blueprint and he
just wouldn't have it. Okay, therefore you shall do. You
shall do my statutes and keep my rules and perform them.
And then you will dwell and the land securely. The
land will yield its fruit, and you will eat your
fill and dwell in it securely. And if you say,

(57:40):
what shall we eat in the seventh year, if we
may not sow or gather in our crop, I will
command my blessing on you in the sixth year, so
that it will produce a crop sufficient for three years. Yeah,
Like you're set. When you sow in the eighth year,
you will be eating some of the old crop. You
shall eat the old until the ninth year when it's
crop arrives. Who the land shall But like that requires

(58:01):
such a trust in God. Yeah, that's the hard part
of Like I would rather go through No, I I'm
voicing someone else.

Speaker 2 (58:08):
Would rather go through every single year working hard so
that I can control make sure that I am providing
for myself than be like I'm going to not work
and trust God to provide.

Speaker 1 (58:16):
Yeah, And and they that the fun part about this
was is that they got to see they would have
gotten to see that massive crop come in before they
had to take the ear off. Yeah, they would have known,
they had would have known.

Speaker 2 (58:34):
Yeah, they would have known they were set. And also
I think you see kind of being addressed in the
New Testament the reverse of this of someone who's like, yeah,
I'll take the ear off and all the years off,
I'll I'll just not work. So it's like that, yeah,
you're not lazy for taking a break, but there is
like an understood time to take a break that God
lays out.

Speaker 1 (58:55):
Of what's healthy for you.

Speaker 2 (58:56):
And if it were healthier to do two years, he
would do two years. And if it were healthier to
do six months, you do six months. That we know
a year is, which.

Speaker 1 (59:02):
Is why I think it's interesting that we have created
a five day work week and two days off because
you know how it's been a while since I've been
in the workforce, but when I was, like, you slow
down to such a crawl, like if you only had
one day off, your energy kind of you get to rest,
the energy stays up, but like with that second day,

(59:23):
you slow down to such a crawl by the Sunday
evening that it's so hard to like get yourself up
and going again on Monday. And I wonder if that's.

Speaker 2 (59:31):
Just yeah people, Well it's romantic like objects in motion.
My my schedule at the bank is such that my
days off are staggered, so I don't have two full
days off in a row.

Speaker 1 (59:42):
It's usually like a half day off and then a
full day off.

Speaker 2 (59:44):
And I do feel like the simptus of like, how okay,
I have the set amount of time, I'm going to
use it for rest rest aggressively.

Speaker 1 (59:50):
Now. Yeah, well, when you only have one day to rest,
you hopefully you rest as opposed to like, oh, anyway
you want to buy this, spy, won't. Verse twenty three,
The land shall not be sold in perpetuity, for the
land is mine. What a line? Yeah, For you are strangers,
and sojournals with me, and in all the country you possess,

(01:00:11):
you shall allow a redemption of the land. If your
brother becomes poor and sells part of his property, then
his nearest redeemer shall come and redeem what his brother
has sold. If a man has no one to redeem it,
and then himself becomes prosperous and find sufficient means to
redeem it, let him calculate the years since he sold
it and pay back the balance of the man to
whom he sold it and then returned to his property.
But if he does not have sufficient means to recover it,
then what he sold shall remain in the hand of

(01:00:32):
the buyer until the year of jubilee. In the jubilee,
it shall be released and he shall dwell, and he
shall return to his property. So there's there's an even
better layer. So if you sold your land, if you
fell on hard times and you sold your land and
then you get money again to buy it back, they
cannot deny you. Yeah, that's the point of this. Also,

(01:00:53):
when you sell your land, you're not just renting it,
you're sub letting it. Because all the land is actually God,
He has loans to you. First twenty nine, if a
man sells a dwelling house in a walled city, he
may redeem it within a year of its sale. For
a full year, he shall have the right of redemption.

Speaker 2 (01:01:09):
Because the city is not part of like people's inheritance. Yeah, yeah, yeah, so.

Speaker 1 (01:01:13):
They're giving a little room for like you really hit
a rough spot, you have a chance to redeem it.
If it is not redeemed within a full year, then
the house in the walled city shall belong in perpetuity
to the buyer throughout his generations. It shall not be
released in the jubilee. But the houses of the villages
that have no wall around them shall be classified with
the fields of the land. They may be redeemed, and
they shall be released in the jubilee. I just know

(01:01:34):
there's a part in the tour that's like, what if
a wall is built around the land after it was sold,
is it still released the lee? Probably you mean tallwood, Yeah,
yeah to As for the cities, those are sofasy. As
for the cities of the Levites, the Levites may redeem
it any time. The houses in the cities they possess,
because they don't have fields, Their inheritance is the cities.

(01:01:57):
And if one of the Levites exercises his right redemption,
than the house that was sold in a city they
possessed shall be released in the jubilee. For the houses
in the cities of the Levites are their possession among
the people of Israel. But the fields of pasture land
belonging to their cities, it may not be sold, for
that is their possession forever. Verse thirty five. If your
brother becomes poor and cannot maintain himself with you. You
shall support him as though he were a stranger and

(01:02:19):
a sojourner, and he shall live with you. Take no
interest from him or a prophet, but fear your God,
that your brother may live beside you. You shall not
lend him your money at interest, nor give him your
food for profit. I am the Lord, your God, who
brought you out of the land of Egypt, to give
you the land of Canaan, and to be your god.
So you can lend, but you can't extract.

Speaker 2 (01:02:37):
Yeah, like you would just you would get your money back,
but you wouldn't be making money off of giving your money.

Speaker 1 (01:02:42):
Yeah, And at this point in society, interest seems to
like barely keep up with inflation and interest as a
hedge against inflation. But that I don't think that that
was Yeah, in the context of this interest was like
making a profit off of somebody they didn't have inflation.
I don't think yeah, like, oh, you fall on hard times,

(01:03:04):
I'm going to make a profit off of you. Yeah,
that's really shitty.

Speaker 2 (01:03:07):
And that's where we get like more predatory loans of like, oh,
you don't have good credit because you're poor, can I
interest you in a forty percent interest rate alone?

Speaker 1 (01:03:14):
That you're not gonna be able to pay back anyway. Yeah, goodness, gracious, terrible.
That's just slavery at that point. It's a type of slavery.
It's not full slavery, but it's like when your bank
account charges you money for not having enough balance in it,
and it's like, I'm sorry, am I paying the poor fee? Now? Gros,
I am the Lord your God who brought you out
of the land of Egypt to give you the land
of Canaan and to be your god, if your brother,

(01:03:37):
this is interesting. Purpose number one to give you the
land of Canaan and purpose number two to be your God.
I think that there's so much dismissal of in modern Christianity,
so much dismissal of the land of Israel. And God
makes it so clear that the land is significant to him,
like he promised the land and yeah, and he's coming

(01:03:59):
back to the land. Yeah, which I don't know what's
special about. Well, because I think he understands that humans
are tied to the land. We're not spiritual. We have spirits,
but we're not like ethereal beings that are just like ooh,
off on the plane, like we are in the material
world rooted to the material world, meant to live even
before sin, material world was our habitat. For Sody nine,

(01:04:22):
if your brother becomes poor beside you and sells himself
to you, you shall not make him serve as a slave.
He shall be with you as a hired worker and
as a sojourner. He shall serve with you until the
year of Jubilee. Then he shall go up from you,
he and his children with him, and go back to
his own clan and return to the possession of his father.
So there's this redefinition of what slavery yes, or what
bond servant means. You're never going to oppress somebody like

(01:04:43):
you were oppressed in Israel, and you own them, But
you can keep a bond servant if they willingly sell
themselves to you. It's like your living handyman sort of.
But JU believe they go free, for they are my
servants whom I brought out of the land of Egypt.
They shall not be sold as slaves. You shall not
rule over him ruthlessly, but shall fear your God. And
for your male and female slaves, whom you may have.

(01:05:04):
You may buy male and female slaves from among the
nations that are around you.

Speaker 2 (01:05:07):
So side it real, real quick, because I know people
are going to be like, see the Bible supports slaves,
but guess what, when you are buying a slave from
a nation around you, you are freeing them from the
bondages of their sin and introducing them to a much
for your say, for society where they will become free.

Speaker 1 (01:05:23):
Yeah. Yeah, yeah, that's a good point as opposed to
American chattel slavery, where they told themselves that they were
rescuing them out of blah blah blah, but then they
were badly treating them and never setting them free, yeah,
and taking them forth them Well, they were kid from

(01:05:44):
their homes for the purpose of being yeah versus you. Yeah,
it's a tricky one. I'm not advocating there is a difference. Yeah,
I think that there's a slim dividing line between buying hm,
this is buy male from all the nations that around you,
which implies that they I was gonna say, they wouldn't

(01:06:06):
have been taken against the Well how we don't have
to litigate it.

Speaker 2 (01:06:09):
But yeah, the Bible does make it clear if you
if you take someone a free person to buying them
into slavery that is, yeah, they believe a capital offense.

Speaker 1 (01:06:18):
Yes, you cannot do that. And that's what the slave
trade was doing, was taking free people from Africa and
then people were buying them. But another form of slavery
you see in scripture and a lot in history is
basically prisoners of war. Yeah yeah, which also HAPs we
want fair and square, so you're our slaves. Yeah, Okay,

(01:06:39):
there's more discussion to be had about I think Wes
has done a good job talking about a slavery issue.
There are people who have a better knowledge of it
than me. I'm not I'm not trying to gloss over
it because I do know it's important topics, but I
also think we can get really lost in it right now.

Speaker 2 (01:06:55):
I also feel like people this will be my last
thing I say. People get really really upset about slavery,
like taking someone's life and their will and stuff, and
then they work for McDonald's for seven twenty five an hour.
Are you sure that that's not the same thing, Like,
it's not the same thing as chattel slavery, but it's
pretty slow than this in terms of like, yeah, where

(01:07:17):
you're you're you're trapped in Like, yeah, I don't know.
I could, I could flesh out the thought more.

Speaker 1 (01:07:21):
But I've seen that thought fleshed out in a way
that is an argument for communism. Oh, which I obviously
don't agree with that. I know that you don't.

Speaker 2 (01:07:31):
I'm just saying people act like it's a completely alien
thing to what's happening in society. We have slavery, just
it takes a different form, so to speak.

Speaker 1 (01:07:39):
I mean, we actually have actual slavery, but not in America,
and we outsourced it to Malaysia. But yeah, are a
lot of our products are made by slavery anyway. Yeah, yeah,
the child The children made your phone very well. Okay.
You may also you may also buy from among the

(01:08:02):
strangers who sojourn with you, and their clans that are
with you, who have been born in your land, and
they may be your property. You may bequeath them to
your sons after you, to inherit as a possession forever.
You may make slaves of them. But over your brothers,
the people of Israel, you shall not roll one over
another ruthlessly. And I think that in the New Testament,
when this dividing line is taken down between Israel and

(01:08:22):
the Gentiles, that this is no longer something that would
be allowed anyway. We like you said you would be.
You would be rescuing them from the demon worship and
all that and bringing them into the freedom of worshiping God. Yeah.
It's a very tough subject. But God is good. I

(01:08:43):
think when you wrestle with a subject like that, you
start with God is good and then you wrestle with
it from there. Yeah. Okay. And if you don't have
peace about it, pray about that. God will show you
more about it, give you peace about it, and he will.
And if you find yourself offended by God's morality and

(01:09:03):
consider yourself to be a better judge of morality than him,
pray about that too. That yeah, at the end of
the day. Okay, Oh, last few verses, verse forty seven.
If a stranger or sojourner with you becomes rich, and
your brother beside him becomes poor and sells himself to
the stranger or sojourner with you, or to a member
of the stranger's plan, then after he has sold he
may be redeemed. One of his brothers may redeem him,

(01:09:24):
or his uncle or his cousin may redeem him, or
a close relative from his clan may redeem him, or
if he grows rich, he may redeem himself. He shall
calculate with his buyer from the year when he sold
himself to him until the year of jubilee. So they're
not even telling themselves. They're just renting themselves and tell jubilee,
and the price of his sales shall vary with the
number of years. The time you're taking out loans on
themselves is collateral. Yeah really, but yeah, so I go on, Yeah,

(01:09:50):
it's the the existence of the jubilee year softens everything. Yeah,
in the economy, you sold yourself before fifty like.

Speaker 2 (01:10:02):
At the very end of the last jubilee year, you're
stuck for fifty years.

Speaker 1 (01:10:06):
Yeah, time, but you would be worth the maximum at
that point. That's at that moment. Okay. The time he
was with his owner shall be rated as the time
of a hard hired worker. If there are still many
years left, he shall pay proportionate lee for his redemption
some of his sale price. If there remain but a
few years until the year jubilee, he shall calculate and
pay for his redemption in proportion to his years of service.

(01:10:27):
He shall treat him as a worker hired a year
by year, he shall not. So basically it's a contract. Yeah,
well it's a fifty year contract, it's a twenty five
year contract. I was gonna say, like, there's not a
lot of difference. If you signed like a contract where
you're going to work for this year of work, you've
essentially rented yourself out to a slave master for a
year and they're treating you well. And yeah, yeah, it's

(01:10:51):
I think it's most similar to the military. Yeah, I
was thinking military, or like, I don't know, I know
that there's some jobs where you can't just leave in
the middle of a contract with us issues. But he
shall not rule ruthlessly over him in your sight. And
if he is not redeemed by these means, then he
and his children with him shall be released in the
year of Jubilief. For it is to me that the
people of Israel are servants. They are my servants, whom

(01:11:12):
I brought out of the land of Egypt. I am
the lords. You're gone. Oh that's the other thing. People
bristolet slavery and where the world operates off of slavery too.
You're either a slave to sin or you're a slave
to God. No it actually is. Yeah, not a slavery. Yeah.
Every culture, it's just a fact, every culture through it,
all of time has relied on slavery. And we like
to think that we don't as Americans because we hide
it in other countries and buy all our products from them.

(01:11:34):
But everything is running off of slavery, and that we really.

Speaker 2 (01:11:38):
Compensate for buying the phones and clothes made by child
slaves by getting really offended by something that happened for years,
four hundred years ago to people who aren't alive today.
Also true. Do you want to know the country with
the longest unbroken in recorded like slave history is Korea
had fifteen hundred years of slave Wow?

Speaker 1 (01:12:01):
I'm broken. Wow. Well with that, God, thank you for
this time together. I pray that you would work in
people's hearts if there are things that they're wrestling, whether
they pray that they would go to you with those things,
especially the slavery as shift that's that's niggling with people.
I use that word niggling because it's completely fine, but
then especially in the context of slavery, it does not

(01:12:22):
sound good. But yes, I pray that if anyone's having
a hard time with this, that they would just give
it to you, and that you would bring them the
answers and your NA name. Love you guys, good Night

(01:13:04):
from B.