Leviticus and Hebrews: Part Five

So sorry this is a day late! In tonight’s Bible Study we read and discuss Hebrews chapters 6-7 and Leviticus chapters 15-16. We hope you are blessed by the conversation.
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Episode Transcript

Speaker 1 (00:51):
Hello, and welcome to Leviticus Part five. I just realized
that I haven't updated the title on the recording studio,
which is gonna make things different for me, but I
can't edit it now. My toddler is screaming because for
some reason he does not want to go down for
his nap, which he's usually okay with going down for.
So hopefully that'll that'll stop in just a minute. We

(01:15):
thought he had calmed down.

Speaker 2 (01:18):
Yeah, I literally said, watch as soon as a hit record,
he's gonna start screaming again.

Speaker 1 (01:22):
And lo and behold and behold. But dear Lord, please
please just be in this and help you so how
to go to nap, and please help us to talk
about the things we're supposed to talk about. Speak to
us through your word, speak to the audience who listens
to this recording, and please just guide our discussion here

(01:43):
and in the live chat when this airs in your
navy man.

Speaker 2 (01:47):
Okay, Yeah, he was trying to carry his basket of
toys to his bed apparently, and.

Speaker 1 (01:52):
He got very upset and I helped him, but he
could not would not be comforted. So that's mood, very silly. Okay,
So we're gonna start on chapter six. We are already
on Hebrews chapter six because two and yeah, which we
might do two again today. I just have a sneaking

(02:12):
suspicion we're gonna end up doing two chapters of Hebrews.
Tack generally with this, with this Bible study, we've been
doing shooting for one chapter of Hebrews and then as
much of Livid a Kiss. But for some reason, I
just think, I just think we're going to do two
chapters of Hebrews. But I didn't look at it ahead
chapter seve. I just run out of time before we
even finish chapter six. Yeah, let's get right into it

(02:33):
Hebrews six. Therefore, let us leave the elementary doctrine of
Christ and go on to maturity, not laying again a
foundation of repentance from dead works, and of faith toward
God and of instruction about washings, the laying on of hands,
the resurrection of the dead, and eternal judgment. And this
we will do if God permits, For it is impossible
in the case of those who have once been enlightened,
to have tasted the heavenly gifts, and have shared in

(02:55):
the Holy Spirit, and have tasted the goodness of the
Word of God and the powers of the age to
come and then have fallen away, to restore them again
to repentance, since they are crucifying once again the Son
of God to their own harm and holding him up
to contempt. For land that has drunk the rain that
often falls on it and produces a crop useful to
those for whose sake it is cultivated, receives a blessing
from God. But if it bears thorns and thistles, it

(03:15):
is worthless and near to being cursed, and its end
is to be burned. So I think it's in the
context of the rest of Hebrews, going, Okay, we've been
talking about the elementary Doctor of Christ. Let's go on
to some bigger things. Not saying hey, everybody, stop thinking

(03:36):
about Christ and repentance and works and faith old news,
but just saying, okay, first five chapters cover the basics.

Speaker 2 (03:45):
Let's get into some thicker stuff. By now, y'all should
get the foundation and I.

Speaker 1 (03:50):
Right and then talking about and I don't. There's a
lot of debate about is this talking about losing your
salvation or is it talking about kind of coming right
up to the point of salvation and rejecting it.

Speaker 2 (04:03):
Right, because the audience of this, my understanding is it's
Jews who have witnessed everything or heard directly from witnesses
of everything. They've been there watching the miracles. There is
nothing further that they need to see in order to
convince them. So it's like if if you reject him.
I think it also potentially ties into the unforgivable sin,

(04:27):
which is believe to be blasphem of the Holy Spirit,
where if you reject the Father, you reject the Son,
there's still the Holy Spirit who can convict you. But
if you reject and blasphere the Holy Spirit, there is
no force that can bring you to conviction and repentance,
because that is what the Holy Spirit does, right, So
if you have tasted of the goodness of the Holy
Spirit and then rejected and fallen away from him, there
isn't anything else that can take you there.

Speaker 1 (04:47):
And I think that goes to like the specific blasphemy
I think is like listening to the Holy Spirit in
your life and saying that's the voice of a demon,
that's the voice of Satanan. I'm not going to listen
to that, and attributing attributing the voice of the whole
Spirit to something evil in your life such that no
matter how much he speaks to you, you're never gonna
hear it.

Speaker 2 (05:08):
Well, because that's the context that was brought up in,
is the Describes and Pharisees were calling Jesus doing the
work of bals above.

Speaker 1 (05:16):
Yeah, yeah, yeah, And I.

Speaker 2 (05:18):
Think we seek maybe an example of that in modern
life with the rise of the Gnostic belief of those
people saying that Yahweh is Lucifer or the Yawa's evil
and Lucifer is good.

Speaker 1 (05:31):
There's been like a mix of that. Yeah. Yeah. The
Holy Spirit is necessary to bring people to repentance. And
I do, I do think that God pulls people and
pulls people and pulls people, but there's only so far
like I think that there is, and this is where
Calvinist would disagree. I think that God does all the
work up until that very last moment, and then you

(05:51):
have a choice in that moment. And without God doing
the work, you can't have that choice. So like God
is sovereign and it is like it is not in
our power. He brings you up to the very brink,
but he still leaves you free will to choose him
or not. And if you choose not, there is nothing
more he will do for you, like ye, I think
that that the I don't even know what an Arminian is, like,

(06:14):
it's kind of suit. I've never I've only met people
who call themselves Calvinists, and then people who say, I
agree with a lot of things Calvin said. I agree
with a lot of like pieces of Calvinism, but I
just don't go as far as saying, you know, Jesus
only died for the elect and like that that free

(06:36):
will doesn't exist and and Jesus is Jesus only. But
I think that gets misinterpreted because if I if I
say to a Calvinist, Jesus died for everyone, the Calvinists
will be like, but then why is in everyone in heaven?
Or are you saying that everyone will be in heaven?
And I'm like, no, no, but he paid for everything,
and then there are people who will not aren't accepting

(07:00):
that gift. But Jesus didn't like do an incomplete work.

Speaker 2 (07:03):
I think the true opposite of Calvinism is universalism, where
like everyone gets saved.

Speaker 1 (07:08):
I've met one person like that, really, yeah, a mom
of a kid in our Christian school growing up.

Speaker 2 (07:15):
I was really surprised I was like, what was her name?
First name I don't remember, was a kid's.

Speaker 1 (07:19):
Name, I don't, I don't remember. I'm sorry, No, it's okay.

Speaker 2 (07:25):
I was going to say, in relation to like the
debate of when saved always saved versus you can lose
your salvation?

Speaker 1 (07:32):
I do.

Speaker 2 (07:32):
I do feel like I mean this first always scared
me in terms of, like, is this saying you can
send too much and lose your salvation, which I think
flies in the face of other things that are said
in the Bible. However, like I would never want to
just so arrogantly assume that, like I can get away
with anything.

Speaker 1 (07:48):
But I think there's several different things.

Speaker 2 (07:50):
There are people who can believe that they are saved
and live a Christian life, and people treat this as
a kabo. But I don't think it is where you
can genuinely believe that you're right with the Lord the
Bible in that they're going to people who are going
to say, didn't I say, Lord, Lord, who aren't actually
following God and who aren't actually saved even than though
they think they are. So it's not at all unreasonable
to see those people in quotation marks lose their salvation

(08:13):
because those people were never saved in the first place,
and they fall away from what they thought they followed.
I don't think that's what this passage is about. But
there is, like I think it's was it first John,
where you're instructed to pull people from the fire or
it seems like you're saying if you see someone in air,
or stop them from.

Speaker 1 (08:31):
Continuing the error.

Speaker 2 (08:33):
And I think with those things, when it talks about
like immortal sin, it's following a path of sin that
will lead you to physical death. I even don't think
that that's talking about losing your salvation. I think there's
also something to be said for those people who think
they're following God. If you keep them from wandering off,
they may eventually become saved. And there's the first in

(08:53):
I guess John, when Jesus is praying like, not those
the Father hands to me, I will not lose. But
then he says something that to he seems to indicate
he's actually talking specifically about the apostles.

Speaker 1 (09:04):
But then he does lose Judas, right, So then it's like,
what do you mean here?

Speaker 2 (09:07):
Judas was maybe not given to God to Jesus, sure,
I mean Jesus is God. But to be clear, Yeah,
so there's a lot of back and forth, and I
feel like in my takeaway is that if you are saved,
the Holy Spirit will not allow you to fall away,
whether that's.

Speaker 1 (09:25):
To him who is able to keep you from stumbling.

Speaker 2 (09:27):
Whether that's conviction or allowing you to pass early, or
just something of that nature. I don't think God is
so weak that we can be snatched from his hand.
And I think that you can't say that he defeated
death if death could still defeat.

Speaker 1 (09:42):
Him in the end zone, right, and I wouldn't, like
my faith wouldn't fall apart. I don't have a problem
with the belief that it is potentially possible to reject yourselvation,
to have to have really had it, and then to
very consciously like not an accident, not oops, I send

(10:04):
too much, but like a real rejection of your salvation.
And I think an example of this might be Templeton.
That's what I always Yeah, he seems like somebody who
was if there was anybody ever anybody where, I would
be like I thought he was really saved to the
extent that he missed Jesus so much even when he

(10:28):
was getting ready to die. That he missed him so much,
but he had so thoroughly chosen against him. Yeah, but
I think that that's like either way, you don't have
to live in fear of losing your salvation because that
there's just if you can, it requires such a massive
level of intentional, hateful rejection of God that like, nobody

(10:52):
who's worried they might nobody who values their salvation enough
to be worried they might lose it is going to
lose it.

Speaker 2 (10:57):
Yeah, because God is not so weak, because God understands
that we are sinners. And even Paul, you know, talks
about the things that I wish I did or could do,
I don't know, the worse things I don't want to
do I do, And.

Speaker 1 (11:09):
David sinned really severely.

Speaker 2 (11:11):
Yeah, if you are at a place where you can
fear losing your salvation, that is still the work of
conviction in your heart, which is the work of the
Holy Spirit. And if it were responsible for us to
maintain our salvation, like that's a horrible plan of salvation if. Yeah,
but I do think that you can potentially you can
reject it.

Speaker 1 (11:30):
There's like such a fine line and however you slice this,
whether this is this passage just talking about the moment
right before salvation or after what seems to be happening here.
The general idea seems to be, you are not doing
this in your own power. But if God does everything,

(11:53):
everything within the frame, because God has set up a
framework in which he's limited himself, it's not that he's
not powerful enough to force you to accept him. But
he didn't want the like He didn't want puppets, he
didn't want He wanted us to freely choose him. He
wanted a real love. He wanted us to be actual

(12:14):
with agency, the actual humans with agency, rather than like
mindless animals. Right, So, either way, none of this is
in our own power. We're not trying to maintain our
salvation in our own power. We are not reaching the
point of salvation in our own power. Even if we're
saying in that last moment, if you reject him, there's

(12:37):
no going back, or if you reject your salvation having
already have had it, there's no going back. But what
the passage is definitely saying is whatever that point looks like,
if you cross it, there is no going back.

Speaker 2 (12:47):
Yeah, if you could swell just a tiny bit. There's
a line about since they are crucifying once again the
Son of God to their own harm and holding him
up to contempt. That line, to me, it does make
me wonder if it was referring to someone who has
been saved his head, their sins forgiven, and then steps
out of it of like a he's not going to
die for you again, like.

Speaker 1 (13:05):
Right, he already? Yeah, and you you had it and
you got rid of it. There's a yeah.

Speaker 2 (13:11):
But I do think it is important to remember the
context of the thing. My understanding is this is not
written to anyone who is saved. This is written so
to me, like the context of who it's written to
implies what the intended messages, because he's not going to
preach a message of you can lose your salvation to
people who aren't even saved.

Speaker 1 (13:29):
Potentially. But at the same time, I would be careful
to put too much weight on context, because I think
that the Bible needs to be clear, regardless of the
not the external biblical knowledge that people have when reading it.

Speaker 2 (13:45):
But I go ahead, But I think the Bible is
made clear by like the issues being addressed, Like I
understand what you're saying, but like when you're looking at
some passages and you're like, why is Paul making it
so important about earthly tends because he's talking to gnostics
and he's defeating that lie. I think part of biblical
scholarship is it is necessary to know what was intended.

Speaker 1 (14:05):
Who was this written, who is this written to? Yeah? Yeah,
so there's fine lines there, But I think my overarching
takeaway is going to be regardless of what this is about,
you don't have to fear for your salvation. Yeah, Like, if.

Speaker 2 (14:22):
You love God, he's not gonna be like, well, I
don't love you anymore.

Speaker 1 (14:25):
But recognizing that it is a really big deal to
reject God, Yes, yeah, and there is there is a
point that you can reach where you can't come back
from it.

Speaker 2 (14:35):
And and for believers who decide to live in like unrepentance,
and I think at the very least there will be
discipline because God discipline knows he loves. There's like, as
a believer, or I should say, if you think you're
a believer and your attitude is I can just send
however much I want and God will forgive me, I

(14:56):
would challenge you that you might not actually be following
God the way you think you are. You think you
might you might just have a get out of heal
free card that you think you have, because those who
love God also grieve when they yeah do wrong. And
that's not to say like you Christians will have patterns
that are hard to break or that they don't feel
conviction about or wherever. So you know, I'm not the
arbor ter of what that line is, but I will
say that, like, you're not safe just so you can

(15:20):
go and sin for the free pass.

Speaker 1 (15:22):
Yeah. Now I have a theory here real quick, because
it's comparing you to a field, and it's saying for
the land that has drunk the rain and off that
often falls on it and produces a crop useful to
those who for whose sake it is cultivated, receives a
blessing from God. But if it bears thorns and thistles,
it is worthless and near to being cursed, and its

(15:44):
end is to be burned. And what if that is?
Like that near is really important? Perhaps of like you're
not going to hell, but then if if so, what
would the burning be? And I would refer to fir
Corinthians three twelve.

Speaker 2 (16:02):
That is a good point because I think as we
read the Bible it's really easy to read the worst
scary thing in and miss what it's actually saying.

Speaker 1 (16:12):
So first Corinthians three, starting worse ten says, according to
the grace of God given to me, like a skilled
master builder, I laid a foundation, and someone else is
building upon it. Let each one take care how he
builds upon it. For no one can lay a foundation
other than what that which is laid, which is Jesus Christ.
So Jesus is the foundation. Now, if anyone builds on
the foundation with gold, silver, precious stones, would hay straw.

(16:32):
Each one's work will become manifest, for the day will
disclose it because it will be revealed by fire, and
the fire will test what sort of work each one
has done. If the work that anyone has built on
the foundation survives, he will receive a reward. If anyone's
work is burned up, he will suffer loss, though he
himself will be saved, but only as through fire.

Speaker 2 (16:50):
And the idea of like there are those who are
saved by the skin of the teeth, like they have.
I do think it's interesting this is used to justify purgatory,
but says each one's work will become manifest for the
day will disclose it the day of judgment. So this
is very clearly like an instant in time.

Speaker 1 (17:05):
And what's being built is not any one person's individual life.
It's like Jesus is the foundation and we're all as
a church building on it, and your work, what you
are adding to the kingdom, the quality of that will
be revealed as through the fire on the day. I
think what is here In another passages, the idea is

(17:26):
there's no such thing as purgatory where we sit there
and fire for a long period of time, but there
is a one moment of passing through the fire to
reveal what's going to be left on the other side.
So it's not hundreds of years in purgatory. Every single
one of us, no matter how much people pray, are
going to pass through this fire.

Speaker 2 (17:44):
And it's not in this passage, it's not us that's
passing through the fire. It's our work, and it's not
our work for it salvation because the context of this
where if you go back a bit, he's talking about
who then is Apollos, who then is Paul, And he's
talking about the work they have done to water the field,
like the the people that they're bringing in so part
of this context could be like, if I have witnessed

(18:04):
to a bunch of people and then only one of
them is actually saved, that's my work that has survived
the fire. Potentially also going back to Hebrew six, because
it is important to not read into stuff and add
words whether it's not where it says it is impossible
in the case of those et cetera, to restore them
again to repentance. So reread that is to be saved again.

(18:29):
But it could be that like this person is saved,
but they're so hardened they no longer listen to the
Holy Spirit. It might not be saying because if it
says near to being cursed, not is cursed. This might
be a case of this person could have walked with
the Lord is saved, but we'll never have that sweetness
of walk, so it.

Speaker 1 (18:46):
Will not have a reward. Is in sin is past
the point of repent, will.

Speaker 2 (18:51):
Be the least of those in heaven, because there is
some implication of the greater and the least in heaven,
which I don't pretend to understand all of that, but yeah,
it is. I think we are so slow to read
our fears and the worst in and miss what God
is saying, because it does seem that the belief that
you could lose your salvation does contradict other passages.

Speaker 1 (19:10):
I think, so yeah, like I I'm okay with it,
but I think it's just one of those things where
I'm not troubled really either way. But I think that
for a lot of people, if they believe they can
lose their salvation, it is really really detrimental to their
faith and it becomes this form of legalism where I mean,

(19:33):
I've seen it was a Catholic person who was talking
about like, well, if I do a sin, that's not
a mortal sin, because I think the mortal sin is
where you lose your salvation. If I do sin, that's
not a mortal sin, but I do it knowingly, does
that then make it become a mortal sin? And it's
like you should never have to sit in way this
stuff that's not the intent of salvation, like Jesus is
their sabbath rest. However, I do think while taking the

(19:59):
idea of salvation and losing it off of the table,
you should always be striving to obey God and not
sin because you love God and because the family resemblance
of those who are adopted into God's family, is that
they obey their father and that they respect their sisters
and brothers. So right, and this brings up something I've heart.

(20:19):
I keep following her even though I like, deeply disagree
with a lot of her posts because they make me
think so much, and I just generally like her in general.
But this one lady who's like in this very deeply
like reformed Calvinist situation. Yes where I was, I think
I said something about like the cost of motherhood and

(20:42):
childbearing and some of that, and she said something to
the effect of, like, the fear of Hell keeps me
from keeps me paying this heavy cost. And I'm and
I didn't, like, I don't. Twitter just doesn't seem to
be the context to like challenge that. But if we

(21:02):
take loss of salvation off the table here, or maybe
the point is the focus shouldn't be will I lose
my salvation or will I not? But like we should
actually care beyond the point of salvation, how we live
and what our relationship with God looks like, because there
is more to the Christian life than just hell or
not Hell. It's not just this, I mean, it is

(21:25):
a binary, but beyond that, like, it does matter what
we build on the foundation, it does matter if we
walk with God. And I don't think we as Christians
like think about that or realize that of like how
we behave here on earth is going is affecting, like
what our life and heaven is going to look like?
God talks about like are you stirring up treasure? Here?
Are you stirring up treasure and heaven? What you lose?

(21:46):
What you lose for my name? Here you gain in
heaven and things like this. So I don't know.

Speaker 2 (21:54):
Heaven isn't about escaping hell and tolerting that God happens
to be there.

Speaker 1 (22:00):
Yeah, it's like being with God.

Speaker 2 (22:01):
It sounds like a drag, but at least it's not
how no heaven is to be with God. Also, the
idea of you know, suffering to maintain your salvation, I have,
I have some kind of awfulness for you guys. There
is no point at which you can suffer enough to
save yourself, because the penalty for your sin is death right,
and even that doesn't save you right because you die.
So the only way you can be saved is because

(22:22):
Jesus suffered and died for us. We cannot perfect that salvation. Further,
we cannot do. The full measure that would save us
is not something that is ever within our grasp. So yeah,
if you're if it's on your shoulders, I'm sorry, but
you are going to go to help because you are
not capable of saving yourself.

Speaker 1 (22:38):
Right, And once you realize that that Jesus has taken
that whole, massive heavy weight that you can't carry and
don't want to, then I think that the natural response
would be you took this for me. Now I want
to live for you. Yeah, I want to not just
barely be saved. I want to live a life that
pleases you. I want to make these sects Christ is

(23:01):
for you, not just so that I can stay out
of hell. I think that like that fear of hell
is perfectly fine a motivation for the moment of salvation,
that's fine. I think that's very normal. But like once
you're past that, then it's like, well, now now that
you're not dying anymore, Like, now recognize you have something

(23:22):
to live for.

Speaker 2 (23:23):
It's not just like a high five man, thanks for
the favor. I'll take this from here.

Speaker 1 (23:27):
Oh yeah, yeah, I'm gonna do everything I want to
do now that I'm saved. Thanks for the Yeah, it
doesn't it doesn't follow. It doesn't make any sense as
a response to if you actually believe Jesus did what
what he said he did for you.

Speaker 2 (23:40):
Jesus didn't die to give you a limitless credit card
on sin.

Speaker 1 (23:45):
Away. Okay. First nine, though we speak in this way,
yet in your case, beloved, we feel sure of better things,
things that belong to salvation. For God is not unjust
so as to overlook your work and the love that
you have shown for His name and serving the saints
as you so again is saying very explicitly like it
matters your work after the point of salvation. Your work

(24:05):
does not give you salvation, but your work after the
point of salvation matters, and God's not going to overlook it.
And we desire each one of you to show the
same earnestness, to have the full assurance of hope and
tell the end, so that you may not be sluggish,
but imitators of those who through faith and patient inherit
patients inherit the promises.

Speaker 2 (24:22):
And the other aspect here is if you are not
working to build the kingdom, you also aren't valuing your salvation,
and you aren't valuing your walk with God.

Speaker 1 (24:29):
This isn't to guilt you.

Speaker 2 (24:30):
This is just to say, if you are apathetic about this,
you're also going to be apathetic about your walk with
the Lord. And the more you do, in earnestness and
in love of God serve Him, the more you grow
closer to Him and your faith grow stronger.

Speaker 1 (24:40):
Yeah, and your life is better. For when God made
a promise to Abraham, since he had no one greater
by whom to swear, he swore by himself, saying, surely
I will bless you and multiply you. For thus Abraham,
having patiently waited, obtained the promise. Abraham and Sarah were
promised a child years and years before it happened, and

(25:01):
they waited a long time to.

Speaker 2 (25:03):
See app And I think it's interesting that it's still
counted his patient waiting even though they did the hagar
is Ishmael thing.

Speaker 1 (25:07):
Yeah, and even messing up, like yeah, yeah, that's a
good point.

Speaker 2 (25:11):
God knows our hearts. And part of part of that
is when we mess up, when we come in repentance
to God, he's not like, well remember that time though,
that you messed up.

Speaker 1 (25:18):
Yeah, that's encouraging for people swear by something greater than themselves,
and in all their disputes, an oath is final for confirmation.
So when God desired to show more convincingly to the
errors of the promise, the unchangeable character of his purpose,
he guaranteed it with an oath, so that by two
unchangeable things in which is it is impossible for God
to lie, we who have fled for refuge, might have
strong encouragement to hold fast to the hope set before us.

(25:41):
We have this as a sure and steadfast anchor of
the soul, a hope that enters into the inner place
behind the curtain. That's the holy place where Jesus has
gone as a forerunner on our behalf, having become a
high priest forever after the order of Melchizedek. Yeah, let's
keep going for this Melchizedek, King of Salem priest did
the most High God met Abraham returning from the slaughter

(26:03):
of the kings, and blessed him, And to him Abraham
apportioned a tenth part of everything. He is first by
translation of his name, King of Righteousness, and then he
is also King of Salem, that is, King of peace.
He is without father or mother, or genealogy, having neither
beginning of days nor end of life, but resembling the
Son of God. He continues a priest forever. So some

(26:23):
people have said this is saying he is eternal, had
no father and mother, and is Jesus. But it's saying
resembling the Son of God, yeah.

Speaker 2 (26:34):
And continues a priest forever. Might not mean oh, he's
still alive, but that that office is continued forever.

Speaker 1 (26:40):
Yeah. At the very least, it seems to be saying
that we don't have a genealogy from Melchiztic. We don't
know who his father or mother is. It's not recorded,
and so because of that, he looms as this figure
that has neither beginning of days or end of life.
But it could also be saying that, like, there's this
person walking the earth who's just immortal, and I don't

(27:02):
I'm not sure about that. I mean, it's an interesting
piece of lore.

Speaker 2 (27:05):
It also could be like, is this God the Father
who showed up but that isn't to me, that doesn't
quite work, Or is this the Holy Spirit who took
human form or something.

Speaker 1 (27:15):
Is such a mysterious figure, and I wonder if there's
more to be revealed about him and who he is
I have. I did a show for overdose or it
was probably called Unhinged back then. But about making my
argument that maybe Job was Melchizedic, because we also don't
have genealogy for Job. We don't know doesn't say when

(27:39):
he died, yeah, and his like the time frame would
add up. And we also see Job acting as a
priest for his friends of like giving a sacrifice on
their behalf. But I think it's it's just like sheer
speculation on my part that it could be Job. I

(27:59):
like that, but I don't think the theory that Melchizedic
was actually literally Jesus works because it says resembling the
Son of God, not yeah, because everything else leading up
to that point, I, well, then that's a christophany or whatever.
But then it says resembling, and it's like, yeah, Jesus
doesn't resemble himself because he is himself, right right, very fascinating.

(28:20):
See how great this man was, to whom Abraham the
Patriarch gave a tenth of the spoils. And those descendants
of Levi who received the priestly office have a commandment
in the law to take tithes from the people, that is,
from their brothers, though these also are descended from Abraham.
But this man, who does not have his descent from them,
received tithes from Abraham and blessed him who had the promises.
It is beyond dispute that the inferior is blessed by

(28:43):
the superior. So Melchizedic, whoever he was, was superior to Abraham.
In the one case, ties are received by mortal men,
but in the other case by one of whom it
is testified that he lives. One might even say that
Levi himself, who receives ties, paid ties through Abraham, for
he was still in the loins of his ancestor when
Melchizedic met him. Another theory about this is that Melchizedic

(29:07):
was a title and not a name, and so this
was Shem. That it was the last it was it
was the oldest living person carrying on the like from
Adam down. Yeah, and so so that this was this
was Shem. But I feel like the Bible, I really

(29:27):
think the Bible would have just said Shem. It would
have just said Abraham met Shem. Yeah, but maybe not.

Speaker 2 (29:34):
I don't know.

Speaker 1 (29:35):
I think the passage is intentionally vague. Yeah, well, like
I think the thing that goes against the Shem idea
is that we do have Shem's genealogy. Yes, yeah, we
have his whole we have all of that information about him.
So I don't think it could be Shem, but I do.
I do. The theory is really interesting. I think it's
a really popular one in certain Melchizedic like not a

(29:56):
popular theory as far as just like generally in churches,
but a far as people who have studied Melchizidic, that
is a popular theory. Verse eleven. Now, if perfection had
been attainable through the levitical priesthood, for under it the
people receive the law, what further need would there have
been for another priest to arise after the order of Melchizedic,
rather than one named after the order of Aaron. For

(30:18):
when there is a change in the priesthood, there is
necessarily a change in the law as well. For the
one of whom these things are spoken belong to another
tribe from which no one has ever served at the altar.
For it is evident that our lord was descended from Judah,
and in connection with that tribe, Moses said nothing about priests.
This becomes even more evident when another priest arises in
the likeness of Melchizedic, who has become a priest not

(30:41):
on the basis of legal requirement concerning bodily descent, but
by the power of an indestructible life. For it is
witnessed of him. You are a priest forever after the
order of Melchizedic. This is some one hundred ten four.
You are a priest forever after the Order of Melchizedic.
On the one hand, a former commandment is set aside

(31:01):
because of its weakness and uselessness, for the law made
nothing perfect. But on the other hand, a better hope
is introduced through which we draw near to God. And
it was not without an oath. For those who formerly
became priests were made such without an oath. But this
one was made a priest with an oath by the
one who said to him, the Lord has sworn and
will not change his mind. You are a priest forever
in the order of Melchizics. It's the same Bible references

(31:23):
from Psalm one hundred ten. This makes Jesus the guaranteer
of a better covenant. So this is clearly stating that like,
we're in Leviticus, We're currently reading about the institution of
the Iaronic priesthood, and this is saying this is a
new priest, a new old priesthood, right, Yeah, even older
than the new one. Yeah. Yeah, the deep magic, deeper

(31:44):
magic from before the dawn of time. Yeah, it's a
new covenant, it's a better promise, it's not an I
do think this kind of goes to like the Law
wasn't abolished, Jesus wasn't set up as a priest in
the same order shutting down the whole war. This is
just this is Melchizedic was a It seems Melchizidic was

(32:05):
a gentile. I mean, the Jewish nation hadn't even been established,
so of course he was a gentile, but he wasn't
there's no indication that he was even Semitic of any sort. Yeah,
in the in the same line as Abraham, if like
was a human, like everybody was descended from Noah, so
he would have been the same if he was human.
If he was human, Yeah, but yes, so so kind

(32:29):
of this idea that I think this goes to the
idea that I've seen discourse around this of like if
you are a Jew and you come to Christ, are
you supposed to leave behind following the law. And I
don't think.

Speaker 2 (32:46):
So, because it seems like Paul still followed the law
after his conversion.

Speaker 1 (32:54):
And there's a lot of things that will continue to
point them out as we go through Leviticus, where it's
like this shall be like for all your generations. It's
not going to end like a Jesus.

Speaker 2 (33:02):
And Galatians, which is written to Gentiles, is saying, you know,
having been saved, don't then start following.

Speaker 1 (33:09):
The law right, But that's not that's different.

Speaker 2 (33:11):
It's not telling Jews to not maintain like to me,
that's a tricky one, but yeah, yeah, at least at
least if you are gentle like you are, you are
told not to.

Speaker 1 (33:19):
Follow the law. Right. You are under Jesus the priest
in the order of Melchizedic. You were not under the
ironic levitical priesthood. But there seems to be some understanding
that perhaps Jews are under both. But that's I think
that's really between Jesus and the Jewish pedia. I can't
pretend to be your conscience on that matter. I certainly,

(33:42):
if if a Jew has been saved if somebody is
listening to this, who is a Jew who has been saved,
but they don't consider themselves a misiatic to they just
consider themselves a Christian. Not following in the law. I'm
not I'm not remotely trying to tell you you're doing
something wrong by not following the law, like that's a
between you and God and be I think it's more
of like a I'm not sure the Bible says you're

(34:05):
supposed to stop keeping at least certain certain like the
feasts and right there were certain things that it specifically
says throughout all your generations, and then there are other
things where it's like that might be, that might be done,
that might be.

Speaker 2 (34:19):
Yeah, So that's that's just like between you and the
Holy Spirit because I couldn't write well because the.

Speaker 1 (34:24):
Vision about everything is clean to eat came to Peter
a ju and God was very clearly giving him like
you can eat anything now you can.

Speaker 2 (34:34):
And I've heard it argue that actually that was not
what he was saying. He was saying that about the gentiles.
But I don't think God would would say something that
is also on its face not true.

Speaker 1 (34:41):
Right right. I think it had a deeper meaning than
just the eating, because it was also to give him
the freedom to go into the house of a gentile
and break bread with him and lead him to Christ.
That was like the deeper thing.

Speaker 2 (34:53):
But because later it does seem to indicate that Peter
was fine with eating stuff, and but then when the
Jews came back around, this is when Paul I forget
the exactly because it could have just been that he was
eating with digitals. Anyway, That's there's other Yeah, more kind
of off in the weeds, but there's other passages of
like if you're convicted that you should still keep your

(35:14):
new moons, keep your new moons, and like that's that's
the feast, and if you're there's a I think there's
a lot of just freedom in Christ there that like
I don't think you're sinning if you continue keeping the law,
and I don't think you're sinning if you say we're
free from this, we don't have to. But I do
I do think that there are some things that are
specifically a responsibility given to the Jewish people to preserve

(35:36):
certain signs and metaphors and traditions that have prophecy baked
into them. Yeah, that's that's another conversation Okayo verse twenty three.
The former priests were many in number because they were
prevented by death from continuing in office. But he holds
his priesthood permanently because he continues forever. Consequently, he's able

(35:58):
to save to the uttermost those who are near to
God through him, since he always lives to make intercession
for them. For it was indeed fitting that we should
have such a high priest, holy, innocent, unstained, separated from sinners,
and exalted above the heavens. He has no need, like
those high priests to offer sacrifices daily, first for his
own sins and then for those of the people, since
he did this once for all when he offered up himself.

(36:19):
For the law appoints men in their weakness as high priests,
but the word of the Oath, which came later than
the law, appoints a son who had been made perfect forever.
And what I love about this is it clarifies it's
not just that he doesn't have to make a sacrifice
for himself, but he also doesn't have to make daily
sacrifices for us, because the sacrifice stands. It's a once
and done thing, and it has put him then in
this position where he stands as intercessor between us and God.

(36:43):
Where is there to speak on our behalf? Because you know,
the accuser comes before the Lord and says, well, Liz,
you know did this, and Jesus is like, well, that's
paid for us.

Speaker 1 (36:52):
So right. A nice story, and not to get lost
in the weeds on it at all. But I think
that these verses cut directly against the idea of the
Catholic priests continually every every week, not every day, but
every week offering the sacrifice again in the form of
communion as of God.

Speaker 2 (37:10):
Is so foolish that he would forget the sacrifice that
he himself made.

Speaker 1 (37:13):
Right Like the priesthood, I don't think there's any room
for Like Jesus is the priest, there's no room for
a priesthood anymore, unless it's the priesthood of all believers,
which we'll talk about but not We've talked about this before,
so we don't have to keep getting into it. But
let's get over to Leviticus of fifteen. Oh, we're going
to finally be in Leviticus today. Laws about bodily discharges.

(37:38):
I wanted to do two chapters of Hebrews to avoid this.
I was on the edge. The Lord spoke to Moses
and Aaron, saying, speak to the people of Israel, and
say to them, when any man has a discharge from
his body, his discharge is unclean. And this is the
law of his uncleanness. For a discharge, whether his body
runs with his discharge or his body is blocked up
by his discharge, it is his uncleanness. Every bed on

(37:59):
which the one with the discharge lies shall be unclean,
and everything on which he sits shall be unclean. And
anyone who touches his bench shall wash his clothes and
bathe himself in water, and be unclean until the evening.
And whoever sits on anything on which the one with
a discharge his sat shall wash his clothes and bathe
himself in water, and be unclean until the evening. And
whoever touches the body of the one with a discharge
shall wash his clothes and bathe themself in water, and

(38:19):
be unclean until the evening. Did you have something to say,
I'm just disassociating it out. And if the one with
a discharge spits on someone who was clean, then he
shall wash his clothes and bathe themself in water, and
be unclean until the evening. That's fascinating for God to
be telling us about STDs, recognizing that these things pass

(38:42):
through the discharge and through saliva and ken through this
physical touch.

Speaker 2 (38:49):
Because if you have sherms, like it takes while for
drums to die out on the skin, right, and so
like they're unclean. They're not supposed to be touching anybody.
No one's supposed to be touching them.

Speaker 1 (38:57):
Don't spit on bathing water if you do, don't sit
on something that like there's yeah, this isn't like when
they say discharge. This is not ejaculate. This is not urine.
It's like oozing. It's STD type stuff. Uh. And any
saddle on which the one with the discharge rides shall

(39:18):
be unclean, And whoever touches anything that was under him
shall be unclean until the evening. And whoever carries such
things shall wash his clothes and bathe themselves in water,
and be unclean until the evening. Anyone with whom the
one with the discharge touches, without having rinsed his hands
in water, shall wash his clothes and bathe himself in water,
and be unclean. Until the evening, and an earthenware vessel
that the one with the discharge touches shall be broken,
and every vessel of wood shall be rinsed in water.

Speaker 2 (39:39):
So I'm assuming this is gender neutral in terms of
like this is also to follow with women. But I
do like that it's just like the men of the cross.

Speaker 1 (39:46):
I I I am not sure because it is gendered
is gender and I think that there's separate laws regarding periods.
So I think we're talking about discharge that's coming out
of the male organ specifically, which would be biologically unique
to men. True, then it could be.

Speaker 2 (40:08):
But women can spread us touties too, and they can.

Speaker 1 (40:11):
Have like growls. Yeah, let's let's keep material veginos watching
it and see if Yeah, let's watch it and see
if if we get some verses that give us any
more hint here, And when the one with the discharge
is cleansed of his discharge, it's very gendered, then he
shall count for himself. Was it very gendered with Oh?

Speaker 2 (40:30):
We have to check now, because I know also like
man can be a gender neutral tube.

Speaker 1 (40:37):
You know what, it was really gendered with leprosy as well. Yeah,
so you could be right, yeah, because obviously anybody can
get leprosy, including Miriam is specifically a woman. So okay, hmmm,
anyone with whom the discharge sorry, so sorry verse thirteen.
And when the one with the discharge is cleansed of

(40:57):
his discharge, then he shall count for himself seven days
for his cleansing, and wash his clothes, and he shall
bathe his pot.

Speaker 2 (41:02):
So the first part of the chapter is male discharges,
and the next part is female.

Speaker 1 (41:07):
Oh okay, so this part is specifically gender. Thank you,
perfect wash his clothes, and he shall bathe his body
in fresh water, and shall be clean in On the
eighth day, he shall take two turtle doves or two pigeons,
and come before the Lord to the entrance of the
tentive meeting, and give them to the priest, and the
priest shall use them, one first and offering, and the
other for a bert offering. And the priest shall make
atonement for him before the Lord for his discharge. If

(41:27):
a man has an emission of semen, he shall bathe
his whole body and water, and be unclean until the evening.
And every garment and every skin on which this semen
comes shall be washed with water and be unclean until
the evening. If a man lies with a woman and
has an emission of semen, both of them shall bathe
themselves in water and be unclean until the evening. So
you don't have to give turtle doves every time you
have an emission of semen. Yet there is still a

(41:49):
level of cleanliness around sex that they are asking for
basic hygiene. And I do wonder what the what effect
the inconvenience of having to bathe would have on something
like masturbation, Like if you're like, man, I'm going to
have to take a bath, I guess I don't really want.

Speaker 2 (42:08):
To do this red.

Speaker 1 (42:11):
But the also the thing is like where was I
going to this? I don't know where are you going
with this gone gone from your brain?

Speaker 2 (42:22):
I think I think there's also it's a safeguard of
if you don't know, if you have some sort of disease,
making sure that you know whatever drums you might have
on you after this aren't going to be passed to
other people who are not involved in this.

Speaker 1 (42:34):
Right, when a woman has a discharge, and the discharge
in her body is blood, she shall be in her
menstrual im purity for seven days and whoever touches her
shall be unclean until the evening, and everything on which
she lies during her menstrulm purity shall be unclean. Everything
also on which she sits shall be unclean. And whoever
touches her bed shall wash his clothes and bathe himself
in the water, and be unclean until the evening. And
whoever touches anything on which she sits, shall wash his

(42:56):
clothes and bathe themself in water, and be unclean until
the evening. Whether it is the or anything on which
she sits. When he touches it, he shall be unclean
until the evening. And if any man lies with her
and her menstrual impurity comes upon him, he shall be
unclean seven days. In every bed on which he lies
shall be unclean. I like this too, because if you
decide to have sex with her during her period, you
have to be unclean for seven days. I miss yeah,

(43:20):
And I imagine that the inconvenience of that would key
and from requiring this of their wives.

Speaker 2 (43:28):
Also some of this is I think, like specifically with
the blod stuff. I think so this is less about
germs and more about a picture for people of the
cost of things, and like even with the I forget
how Michael Heiser puts up it with the ejaculate stuff.
It's it's a connection to death of like these are

(43:49):
this is an opportunity for life, but it doesn't go anywhere,
And so I forget exactly what I said. I'm really
butchering it.

Speaker 1 (43:58):
But I think that there's still like it doesn't specify
in or out of a woman, right, no, no, no, And.

Speaker 2 (44:05):
I wasn't specifying either, Okay, okay, because like even if
you successfully have a pregnancy, there's still so many swimmers.

Speaker 1 (44:11):
That do just die. So some aspect of like having
death on you. He says it better than me. I'm
not going off of memory.

Speaker 2 (44:19):
Well, but like some sort of picture of like even
that is spiritually clean, I don't know, like not to
make you feel bad about sex.

Speaker 1 (44:27):
That's not what that's about, I know. Yeah, yeah, okay.
I think in some ways like it makes it almost
a ritual. It makes it brings ritual into sexual activity
in a way of like we're going to have sex
and then we're going to bathe, which is really good
for avoiding east uti. Yes, yeah, so all good stuff,

(44:50):
and also just.

Speaker 2 (44:51):
Being intentional and feeling the weight of something and not
treating it like a casual thing, because it can't be
a casual thing if then you have to like bathe
and be unclean for this that right, Exactly, If.

Speaker 1 (45:01):
A woman has a discharge of blood for many days,
not at the time of her menstrual impurity, or if
she has a discharge beyond the time of her impurity,
all the days of the discharge, she shall continue in uncleanness.
As in the days of her impurity, she shall be unclean.
This is what was happening with the woman with the
discharge of blood who touched Jesus's robe and was healed.
She had just never stopped bleeding, possibly after having a baby,

(45:24):
it doesn't say in the text, but possibly after the
COVID vacks. Possibly after the COVID vacks. But that was
her Like I imagine she was an emic from constantly losing
her blood. But I think that the heavier thing was
that she was constantly unclean. Yeah, And Jesus took that
weight off of her, and he wasn't like, how dare

(45:45):
you touch me? You unclean wench Yeah, yeah, And it
doesn't say that he then acted as if he was
unclean and went and bathed in all this stuff. So
there are ways in which it does appear at least
that Jesus was breaking this law or different laws of
the sort.

Speaker 2 (46:02):
I think it's like a spirit of law versus letter block,
because even he touched.

Speaker 1 (46:06):
A leper a leper, but he is healing this person
in these moments, and so she's not gonna be unclean
from the germs, right because he is making them clean
in the process.

Speaker 2 (46:16):
So I think that it's not in that respect. It's
probably not like a spiritual picture. It's like a This
is literally like a so that the germs aren't there,
and if he knows that their grums aren't there, So
he's following the spirit of the law right by not
spreading germs, right, So he's not breaking it, but he is.
To those who don't understand the point, Yeah, I can.

Speaker 1 (46:33):
See somebody watching it going, oh, wow, you didn't keep
the law there. So okay, let's see verse twenty seven.
And whoever touches these things shall be unclean, and shall
wash his clothes and bathe himself in water, and be
unclean until the evening. But if she is cleansed of
her discharge, she shall count for herself seven days, and
after that she shall be clean. And on the eighth
day she shall take two turtle doves or two pigeons
and bring them to the priest to the entrance of

(46:54):
the tentive meetings. So to be clear, here, two turtle
doves and two to pigeons isn't happening every single month
after her period. This is if she had.

Speaker 2 (47:01):
A Yeah, you're not doing something wrong by having a period,
even though it feels like it.

Speaker 1 (47:07):
And the priest shall use one for us an offering
and the other for a burnt offering, and the priest
shall make atonement for her before the Lord for her
unclean discharge. Thus, you shall keep the people of Israel
separate from their uncleanness, lest they die in their uncleanness
by defiling my tabernacle that is in their midst, because
you couldn't enter into the presence of the Lord while unclean. Right,
And it's again we talked about this in the last
episode that like, it's not that she was as we

(47:31):
understand sin sinning to have a medical issue, but the
way that God is teaching them about sin and what
sin is through these metaphors, the way that this is
set up here, then she had to have a toonement
made for her.

Speaker 2 (47:45):
You can fall short of God's gloring perfection without meaning to,
without intending to this.

Speaker 1 (47:51):
There's this whole idea of like, well, I was born gay.
It's like we're all born in sin. Like being born
with something or being something being involuntary doesn't absolve us
of responsibility for it. That's an important thing to remember. Yeah,
Thus you shall keep the people of Israel separate from

(48:13):
their uncleanness, lest they die in there in cleanness, by
defining my tabernacle, that is in their midst. This is
the law for him who has a discharge, and for
him who has an omission of seamen becoming unclean. Thereby
also for her who is unwell with her menstrual impurity,
that is, for anyone male or female who has a discharge.
And for the man who lies with a woman who
has unclean What if he tells the truth with the
woman who's unclean, I'll be killed. H Chapter sixteen. The

(48:37):
Lord spoke to Moses after the death of the two
sons of Aaron, when they drew near before the Lord
and died, And the Lord said to Moses, tell erin,
your brother not to come at any time into the
Holy Place inside the veil, before the mercy seat, that
is on the ark, so that he may not die,
for I will appear in the cloud over the mercy seat.
But in this way Aaron shall come into the Holy Place.
So he's like most of the time, you can't do it.
Very specific instance, you can the bull from the herd

(49:00):
for a sin offering and a ram for a burnt offering.
He shall put only on the holy linen coat, and
how shall have the linen undergarment on his body. And
he shall tie the linen sash around his waist and
wear the linen turban. These are the holy garments. He
shall bathe his body in water and then put them on.
And he shall take from the Congregation of the people
of Israel two male goats for a sin offering and
one ram for a burnt offering. Mormonism has continued this

(49:24):
ritual of holy garments. But again, it was supposed to
be this thing that was practiced as a metaphor until
it was made real in the minds of the people,
so that then they could understand the spiritual reality, and
then the physical was no longer necessary. This idea of

(49:45):
you can't come to God in your dirty clothing. You
have to let Him give you clean clothing and then
you can come.

Speaker 2 (49:53):
The clean clothing we wear is Jesus righteousness, his blood.

Speaker 1 (49:56):
Yes. The other it's like the wedding garments, Like you
have to be wearing the wedding garments. You can't just
come in off the street wearing whatever the heck you
want to wear.

Speaker 2 (50:07):
Which is kind of like you can't live your entire
life hating God and at the last minute be like.

Speaker 1 (50:11):
Can I cash in on that rancheck and God can
bring you in at the eleventh hour. But that's a
little bit of a different Yeah, Okay, let's see. They'll see.
He shall bathe his body in water and then put
them on, and he shall take from the congregation of
the people of Israel two male goats for a sin offering,

(50:32):
and one ram for a burnt offering. Aaron shall offer
the bowl as a sin offering for himself, and shall
make atonement for himself and for his house. Then he
shall take the two goats and set them before the
Lord at the entrance of the tentive meeting, And Aaron
shall cast lots over the two goats, one lot for
the Lord, and the other lot for a Zazel. Let's
see what these notes. The meaning of Azazel is uncertain,
possibly the name of a place or a demon. Traditionally,

(50:53):
escapegoat also verses ten, and it's twenty six. Let's see. Okay.
And Aaron shall present the goat on which the lot
fell for the Lord and use it as a sin offering.
But the goat on which the lot fell for Aazel
shall be presented alive before the Lord, to make atonement
over it, that it may be sent away into the
wilderness to his zel. Aaron shall present the bull as

(51:15):
a sin offering for himself, and shall make a torment
for himself and for his house. He shall kill the
bull as a sin offering for himself, and he shall
take a censor full of coals of fire from the
altar before the Lord, and two handfuls of sweet in
SnSe beaten small, and he shall bring it inside the
veil and put the incense on the fire before the Lord,
and the cloud of the incense may cover the mercy
seat that is over the testimony, so that he does

(51:35):
not die. And he shall take some of the blood
of the bowl and sprinkle it with his finger on
the front of the mercy seat on the east side,
and in front of the mercy seat, he shall sprinkle
some of the blood with his finger seven times. I
do think it's possible to overcomplicate the Azazel thing. And
also the question of like what is Satan's name. It's like,
maybe that's actually just that Satan's name, and he's saying,
you know, all the sin is Satan's territory, so we

(51:56):
give that back to him. Yeah, I do think it's
interesting that, but there is a legal ownership going to
the devil here.

Speaker 2 (52:06):
Yeah, And it's like he's not going to list some
random person. I think that's because we get distracted by like,
you know, the devil's name is Lucifer because of that transition.
But like maybe this is the Bible that Lili says
it and it's not that important, and so it just
says it moves on right right.

Speaker 1 (52:20):
Then he shall kill a goat of the sin offering
that is for the people, and bring its blood inside
the veil, and do with its blood as he did
with the blood of the bull, sprinkling it over the
mercy seat and in front of the mercy seat. Thus
he shall make atonement for the Holy Place because of
the uncleanness of the people of Israel, and because of
their transgressions all their sins. And so he shall do
for the tent of Meeting, which dwells with them in
the midst of their uncleanness. No one may be in
the tent of Meeting from the time he enters to

(52:41):
make atonement in the Holy Place until he comes out
and has made a toonemet for himself and for his house,
and for all the assembly of Israel. Then he shall
go out to the altar that is before the Lord
and make a toilmet for it, and shall take some
of the blood of the bowl and some of the
blood of the goat, and put it on the horns
of the altar all around. And he shall sprinkle some
of the blood on it with his fingers seven times
and cleanse it and consecration from the uncleanness of the

(53:01):
people of Israel. And when he has made it an
end of atoning for the Holy Place and the tent
of Meeting and the altar, he shall present the live
go I like here, and I don't think that I
could be wrong, but I don't think that this exists
in other religions that I've seen or this this idea
that like, oh, you go into this temple and the
temple is holy, and yes, this tabernacle was holy, but

(53:27):
it was only holy because it was regularly atoned for,
it regularly had blood put on it. Even the like
physical place had to be atoned for. It wasn't holy
in itself. It was wholly because of the blood, in
the same way that we were made righteous because of
the blood.

Speaker 2 (53:41):
Yeah. I think in other cultures it would be like
their temples holy because their God is there. Hmmm, because
I'm googling, I do think there is the idea of
like you can desecrate a sure temple. I think you
can't wear shoes in, you can't be a woman going in,
or something like that. But the idea of.

Speaker 1 (53:58):
Yeah, you're probably right.

Speaker 2 (53:59):
Yeah. Also, there was apparently the guy.

Speaker 1 (54:06):
Was it one moment.

Speaker 2 (54:13):
The guy, so there was it's a mix of two
historical events.

Speaker 1 (54:19):
Apparently there was a guy named Pompey, which is p O. M.
P e Y.

Speaker 2 (54:24):
He entered the Holy Holies in Jerusalem sixty three BC,
and this was considered like a great desecration. But at
this point the Holy Spirit is no longer there anyway,
which is why he didn't like die die on the
spot anyway.

Speaker 1 (54:38):
That's just a saying I don't remember what I was
doing with that. But I think this is something that
I just didn't realize. I'd hadn't seen it in the
scripture before this year, that there's a lot of atoning
for the place itself, atoning for the physical. And I
think items.

Speaker 2 (54:52):
Catholics will carry this on today by doing like exorcisms
of things, like when they put up the obelisk that
I talked about in my episode about stuff, they like,
they did this consecration, sorry, not consecration, exorcism of it.
And I think there's actually a plaque at the bottom
with the exorcism written on it.

Speaker 1 (55:06):
The idea of like, well, when they make.

Speaker 2 (55:08):
Holy water, they have to exercise the water first, and
it's not that they think all the water is possessed.
It's like it's that's a kind of a catch all
term where it's like you're consecrating the thing by getting
the unholiness out of it, and I think they're basing
it off of stuff like this. Okay, but but instead
of doing like these steps where they're you know, consecrating
it with the blood of a sacrificed animal. They're just
saying a lisit of words, like a spell of like

(55:30):
I consecrate you by this X y Z, and it's
like that's so it's not the same thing.

Speaker 1 (55:34):
Similar idea. Also, and the veil was torn, so everything
is is most.

Speaker 2 (55:38):
Yeah, everything's totally yeah, because because the blood of Jesus
consecrates everything.

Speaker 1 (55:43):
That is involved.

Speaker 2 (55:44):
Yeah, yeah, yeah, when we'll get to heaven, I need
this on record. I called MS on the first two
hundred years because I have I think that'll be enough
to cover most of my questions the first one hundred
years of being able to talk directly to God Jesus.
I understand that he's omniscent whatever, but like I just
I needed on record that you need. I was terrist.

Speaker 1 (56:02):
Yeah, okay, fine, that's fine. He has enough. First two
hundred years is to go around. Yeah, I forgets to
call it. In Verse twenty one, and Aaron shall lay
both his hands on the head of the live goat
and confess over at all the iniquities of the people
of Israel, and all their transgressions, all their sins, and
he shall put them on the head of the goat
and send it away into the wilderness by the hand
of a man who was in readiness. The goat shall

(56:24):
bear all their iniquities on itself to a rowte area,
and he shall let the goat go free in the wilderness.

Speaker 2 (56:28):
Side note here real quick, because I've been thinking about
how like a lot of leftists will be like, well,
God is love and if he loved you, then he'd
be okay with goodness and he'd be okay, etcetera. And
I've been reminded lately of Yes, God is love first
and foremost. He is holy, and love is not denying holiness.

(56:49):
So I you know, God is loving and he has
given us these like in this he's given the path
to being made clean, and now through Jesus, he has
given us the path to being made clean. But he
doesn't cease to be holy because he loves us. So
he's not going to say, well, I love you, so
it doesn't matter that you're unclean. Like he's given you
the path to him, and if you choose any other path,

(57:11):
it doesn't lead to him, and he loves you, but
he'll still grieve you.

Speaker 1 (57:15):
I'm not saying no. It's like he made the way
at great cost to himself because he loves you. But
I think the word butts is wrong. There like he
made the way man, and it's up to you to
walk in it, and he'll help you. He'll walk along
with it with you. But if you say no, I

(57:38):
don't accept your way. I want I want Heaven, I
want you or whatever. And I don't care that I
about my sin. I don't care that my sin is
incompatible with your presence. I'm going to keep it.

Speaker 2 (57:53):
There is a certain audacity and arrogance to say the
maker of the entire universe should follow my morality. It's
one thing if you don't believe there's a God, and
so that there's you know, everyone decides there are a
morality because there's no arbiter. But if you do believe
that there is a God, why do you think you
determine what he believes? And why do you think any
of what you say has a final say, Because you're

(58:17):
putting yourself directly on the level of God where you
get to chastise him. If you would like more on this,
see job But yeah anyway, yeah, yeah, one.

Speaker 1 (58:30):
Verse twenty three. Then Aaron shall come into the tent
of meeting and shall take off the linen garments that
he put on when he went into the holy place,
and she'll leave them there. And he shall bathe his
body and water in a holy place, and put on
his garments, and come out and offer his burnt offering
and the burnt offering of the people, and make a
tomet for himself and for the people. And the fat
of the sin offering he shall burn on the altar.
And he who lets go to Azazel shall wash his

(58:51):
clothes and bathe his body and water. And afterward he
may come into the camp. And the bowl for the
sin offering, and the goat for the sin offering. Whose
blood was brought in to make a home in the
holy place, she'll be carried out side the camp. Their
skin and their flesh and their dongue shall be burned
up with fire. And he who burns and shall wash
his clothes and bathe his body and water, And afterward
he may come into the camp. And it shall be
a statute to you forever, forever, forever, not until your

(59:14):
Messiah comes yea forever. Then in the seventh month, on
the tenth day of the month, you shall afflict yourselves,
which is like fast and fasting basically I was just
having to watch Jimmy Kimmel. That's also unacceptable. I believe
that's in the Talmud that oh right, just watch Jimmy

(59:35):
Kimmel if you don't want to fast.

Speaker 2 (59:37):
Also, side up, Can I just read that tweet real
quick that I sent you? Oh yeah, well so, Michael
Malice says you sold as conservatives cheering on what happened
to Jimmy Kimmel. Haven't stopped to think about Jimmy's wife
and children. They now have to spend more time with
Jimmy Kimle. No one deserves that.

Speaker 1 (59:58):
So they put yourselves, shall af flict yourselves, and you
shall do no work, either the native or the stranger
who sojourns among you, For on this day shall atonement
be made for you to cleanse you. You shall be clean.

Speaker 2 (01:00:08):
I know, I know this is separate, but like on
the day that you are atoned for, you are doing
no work.

Speaker 1 (01:00:12):
It's kind of like a you don't do any work
to atone. Yeah, for yourself. That's a really good point.

Speaker 2 (01:00:17):
You rest, and the priests the atonement, and how Jesus
is the atonement, and we.

Speaker 1 (01:00:22):
Rest you shall be clean before the Lord from all
your sins. It is a sabbath of solemn rest to you,
and you shall afflict yourselves. That is a statue forever.
And the priest, who is anointed and consecrated as priest
in his father's place, shall make atonement wearing the holy
linen garments. He shall make atonement for the Holy sanctuary.
And he shall make a toment for the tentive meeting
and for the alcer. And he shall make atonement for
the priest and for all the people of the assembly.

(01:00:43):
And this shall be a statue forever for you. That
atonement may be made for the people of Israel once
in the year because of all their sins. And Aaron
did as the Lord commanded. Moses I wanted to go
back to the Azazel thing briefly. It could be that
that is that is devil's name in general, or it
could be that is the name he was going by

(01:01:03):
at that time, because there's a lot of times where
it's like Abram, Abraham, Jacob, Israel, Paul, Salt, like different
places where somebody has changed their name for some reason.
So that like Lucifer, perhaps was his name when he

(01:01:24):
was in heaven and then after he fell he had
a different name, or you could argue he's just such
a slimy snake that he's changed his name over and
over and over, so this is just the one he
was being referred to by in this passage. Yeah.

Speaker 2 (01:01:36):
And also could be that, like different you know, God
gives himself different titles, different names to refer to different
aspects of himself, So it could be that this is
one of the names for him to to specifically describe
this specific relation to Sin, this aspect.

Speaker 1 (01:01:50):
I don't know. Yeah, yeah, like this particular role. Yeah. Okay, Well,
I enjoyed that we are at time, So next time
we'll pick up in Hebrews eight and love at a
Kiss seventeen and have a really good night everyone. Thank

(01:02:10):
you for being here.