Hey everybody. Welcome back to another edition of the Daily Bible Podcast. Welcome back. Hello. We are back with you on Thursday. It is Thursday before Good Friday, and so we are fast approaching our weekend services. We reminded you yesterday. I'll remind you again today. We got two Good Friday services, four and five 30. We've got Extravaganza and we've got Easter Sunday, nine and 11:00 AM so it should be an awesome weekend. We're preparing for it. We hope you're preparing for it. It's gonna be a great time. Pastor Mark, did you do Easter baskets growing up? Did your parents do? Sure did. Yep. Sure did. Did they hide the Easter basket for you? No. They didn't hide the Easter basket, but they did hide all the things that we had to put into the Easter basket. Oh, interesting. So we got the Easter basket, and then we had to run around the house and the yard and find all the stuff. Find like the chocolate bunny and, yep. And the eggs, yeah. All the classic stuff. So, yeah. Yeah. You know the Easter Bunny? I, as a kid, I loved getting the Easter Bunny, the chocolate one. I would never eat it 'cause I was sentimental and I couldn't bring myself to bite its head off. Head off off. Well, yeah, my kids don't have that problem. No, I'm sure I, I can't see a Lincoln feeling bad about chomping down on those ears. No, no. But if you give 'em a chocolate tire. Yeah, he'd be devastated. You don't gonna, where's the rest of the car? This has to go on it. Yeah. How about you? How did you get the Easter basket? For me, it was, the stuff was in the basket and the basket was hidden. And I remember finding it like in the dryer and. Tuck behind a couch and different things like that. But yeah, you wouldn't wanna turn the dryer on with that in there. That'd be quite a satisfying No, that seems to ruin all that chocolate go in there. The dryer. Probably in the dryer probably too. Go get it. Little pj, how about you around the dryer drum? I don't remember. I can't recall. I remember one Easter where I got a skateboard, so I was much older by that point, but I do not remember earlier. Easters, I can't tell you. I never got a skateboard for Easter. Yeah. Well, it's a bummer for you. It was probably my best Easter to that point. I remember it was a, it was a maple skateboard. It was a really great board, solid one too. How much did you skate growing up? I did all throughout high school. Yeah. And. I think I started in middle school, so a long time. Wow. I was really amazingly good. Never got sponsored, but that's how good I was. Did you break any bones? Yeah, but not because of skating. It was more adjacent to my skating. I, yeah. Long story, but no, you were saying you were so good that the sponsors couldn't afford you. They couldn't afford, it was like turning down left and right. It's like it's a good PR man right there. PR for pr. That's right. That's awesome. Yeah. When was the last time you went skating? It was in California. I was on the pastor at Compass and I fell. So I did not tell Pastor Mike, pastor Mike is our sending pastor at Compass Bible Church and Elisa Viejo because I saw how he responded to other men who got injured doing things, and I thought, you know, I'm just going to, I'm just gonna own this. I'm gonna stay quiet. I'm gonna be in pain, and that's okay. And it was the last time. It was the last time. Actually, no. Every now and then if I see a bored, I just can't help it. I, I gotta get on and at least pedal a little bit and do a few things. So, no, I haven't learned a lesson. To answer your question, we had a guy back in our college ministry in California who used to be really good with the razor scooter. He would go to skate parks and. Flip that thing around and everything else, which that hits my shin when I look at it. So I don't imagine I would enjoy doing that very much. Yeah. Neither would I. Yeah. Lincoln goes to the skate park, does he? Yeah, he takes his bike. Nice. And he, he goes on the skate park. Okay. Yeah. Does he like whip it around and do back flips and stuff? Not, not quite. He wants to, not yet. He watches the other people at the state park. Yeah. With the intention of someday doing that. There's no doubt about that. Yeah. That's awesome. That's awesome. Well, hey, let's jump into our daily Bible reading today. We got judges eight, nine and Luke 8 22 through 56. So judges eight after the, the battle with the Midianites, which Gideon had won with the few troops that the Lord had sent with them. EUM is upset because they wanna say, Hey, what gives, why didn't you ask us to come help? And Gideon says, look at what you've accomplished. Give this one to the Lord. This is not about you. And, and they kind of said, okay, fine. We we're with you on that. But crossing back over the Jordan, he's chasing these two Midianite kings and he comes to this one region, Suko, and he. Talks to them and he says, Hey, I, I need food for my troops because I'm chasing these Midianite kings. And they basically say, well, why do you boast as though you've already conquered them? Why don't you come back to us after you have these kings? We're not gonna help you. We're not gonna risk our lives of betting you and helping you while they're still alive. Because what if they hear about this and they come after us? At least that's what's implied it seems. So Gideon goes after the Midianite kings and conquers them, and then he comes back to deal with the leaders of Suko who treated him so poorly. And he does so in a, a rather. Aggressive fashion there. After this, Gideon is going to be approached by the people and they're gonna say, Hey, we want you to be our king. And you see a little bit of, of Gideon's humility. Gideon's going to not finish well, but this is one bright spot is Gideon does deny their request to be the king. He knows that that's not what God has called him to. He knows that's not what God wants him to do. And, and he even points them back to Yahweh as their leader. But right after that comes his creation of this golden eod, which is gonna be one of the, the weaknesses towards the end of his life. He's gonna die and after his death, the people are gonna go after this EOD and, and treat it as an idol. And they're gonna worship that. It's a graven image, and he was prohibited from doing that. And it's gonna become a snare to him and his own family as well. Chapter nine, we've got a bialek. Oh, sorry. Yeah, go for it. I, I do want to observe though that he names his son, Abbe son. In the end. Of Chapter eight. Yes, it does. Before we get into what we see in chapter nine, and that means Son of the King. So even though earlier in this chapter, he points the people back to God as their rightful king, there's something going on here and we don't know exactly when Ab Bialek is born, right? Maybe. Mm-hmm. Maybe he's born after his statement in the verses above, but there is some sense in which the first. King of Israel is Gideon. I, I don't think it's, it's never stated that way, but I do think there are hints of that and even with the EAD that we looked at and some of the issues that we see. But Ab Bialek definitely gets the name Son of the King. He does. Yeah. A a Abby, meaning son of Meek, meaning king. And so that's where we get the son of the king title there. Yeah. And, and he comes on the scene in chapter nine, and he is, is not a good dude. He makes a power play and he's saying, well, if I'm a bialek, if I'm the son of the king, I'm going to be the king myself. So he goes after and, and wipes out. Almost all of his brothers kills all but one, and after this, the people of Shechem, at least they make him king. And so is is a bialek, you mentioned Gideon, but is a Bialek formally the first king of Israel, or should we say No, Saul is still the first king of Israel. I mean, I think there's definitely an argument to be made that aek is the first king of Israel, but. He's not established as king by God. And I do think that even with Saul's failings and issues, he is nonetheless established by God as King of Israel. Right. So in some sense yes. But, and I think in the true sense and how the Bible talks about it, Saul is the first true king of Israel. Yeah, for sure. In, in chapter nine, throughout the whole thing, the whole point is what happens here is, is simply humanity and fallen humanity. Happening to itself. And, and, and Jotham, who's the one brother of ab Bilich that he doesn't kill, gives a, a prophecy of sorts be before running away again where he says, Hey, if, if this is of God, great, but if not, then you guys are gonna basically destroy yourselves. And that's really what happens in the rest of Chapter nine under a bili quote, reign is, things are not good for him because he's an unrighteous ruler and things are not good for the people because they rebel against him and they end up really destroying themselves. Obviously, God is. Is sovereign over all of this. And he, ab bialek is, is gonna have some high points. He has some victories, but he, he doesn't. Recognize God's hand behind that. And in the end he meets this tragic and humiliating defeat and death when a woman on top of a mill tower throws a stone down on his head and and kills him. And he has to ask his armor bear to thrust him through there. So this is kind of chapter nine is like, okay, this is a little bit of a glimpse and there was no king in in Israel during those days, even though I though ironically he claimed to be, and men did as they please. This is God giving us a picture into when he says in the people of Israel, again, did evil against the Lord. I think this is God opening up the window and saying, this is what I mean by that. And I think we see that through the narrative. There's a theme that runs throughout here of hiding and running and kind of scurrying away. I mean, it begins with Gideon's introduction back a couple chapters ago where he's hiding in the wine sorry, in the vineyard, right. Avoiding being seen by the Midianites. Don't say wine. And then, you know, he's, he's, he's running away at different points. Right. And then even here specifically, right. We see that. We see that Jotham is running away, hiding. And then we are gonna see also that Gaul is running away and hiding. So I think we see that this is, that this is. Not how it's supposed to work. And that's just a simple narrative tool that I think is in play here, but I think it's really there to indicate that this is not the way things are supposed to be. Indeed, and you, you see here is that leadership plays such a strong role in the life of any people. Much less the the life of the life of God's people. That when you choose poorly, you should expect, in this case, the bramble. To work against you such as the case of any kind of leadership, whether it's in your own particular family or at your church or in your job. A leader's gonna make such a critical difference in the experience and the life and the quality of the people they serve here. Ab Bialek takes from the people. He doesn't serve them. He's not laying down his life for them. They're his servants and they they pay dearly for the fact that he leads the way that he does. And I think this is a, just a reminder for us who have any position of leadership, whether it's just a leader in a family or a leader in a little league or a little a leader in some other capacity. Leadership really matters and the quality of leadership will have devastating effects for those below them. If their leadership is anything other, then God's leadership. And if you're a godly leader and you're called to leadership, if somebody asks you to fill a role in leadership in particular in the church, you should take that call. I mean, I think one of the things you see that Jonathan. Calls out some of these people for it. You don't hear the names of them, but there's leaders who seem to be righteous people, faithful people, but they all say, no, we're not gonna take this. We don't want this. And so the leadership defaults to the bramble, right? To the worst. And so I do think just if you have that opportunity and you understand that God has given you leadership abilities and somebody calls you to that role, take it. I think that would be an appropriate. Application of, of what we see here. Is there anyone you wanna call out right now, pastor Mark for Kids Ministry? No. Just put that on the podcast. I'm not on the podcast paging. Well, I, but I have, I've asked people, yeah, people asked people, they say, no, I've asked people into leadership, they should listen to this podcast. Let's send this, let's send them the link to this podcast and make sure that they respond the way they should. I'm not thinking of anybody in particular, but I do think that, but what are their initials though? If you, were, we, we adjure you. Well, you know, they're, and yeah. Did you say uin? No, it's not name dropping. Eugene is great. What about verse 23? 'cause this might turn into a question, but verse 23, it says, God sent an evil spirit between a bialek and the leaders of Shechem. Is this an angelic being from the presence of God sent to opposed evil people? Or is this God's exercise of authority over the demonic realm? Dispatching a de demon between ab bialek and the people. Is this the angel Yahweh is what you're asking, right. So we can get into that? No, I'm not doubt no. Why are you so sensitive? Why are you so defensive? Pastor Mark, you need to calm down, man. Why are you so uptight about this? No, I'm just kidding. No, this is just my question is do you think this is an. Angel from the presence of God a holy angel sent to oppose these evil groups. Or is this a spirit that's a demon that God is exercising authority over saying, I'm going to send this demon The way that even when Satan came before his presence with Job, God said, have you considered my servant job? Behold, he's in your hand. Is this God releasing what had maybe previously been a protective measure against ab bialek and the people by allowing the demonic realm to have more influence? I don't have the Hebrew in front of me, but based on the ESV, it does seem to indicate an evil spirit, so the spirit is identified as evil. So I, I don't think it's an angelic being at least a righteous angelic being. But I do think that it is because of the way, at least the ESV says maybe one of you guys with logos open can, can look at it more carefully. But I do think that ESV indicates that it would be a, a demonic force. The words that are there would, would, it's the same word that we'll use for spirit. We'll just say it that way. But I think it probably alludes not, not to an actual spirit as in a, something ethereal that we often think of, but a disposition. This is actually how logos, the Sense Dictionary describes it. A disposition of animosity or hostility between these people groups, the. What's this translation I'm looking at here next to it? There's another translation I'm looking at that says that God sent a spirit to stir up hostility between a bialek and the leaders of Shechem. So I guess that's a sense whether it actually is a non-physical being. It could be that, or whether it is just a, a spirit as in a disposition of animosity between the two. Either way, I think we're in a pickle by saying, well, how does God do this? And I think the pickle for me is resolved by just simply acknowledging God can't not be part of every single action that takes place, but how he relates to that action is asymmetrical to his relationship, to righteous actions with righteousness. He is directly involved. He is the God who does good things. He institutes good. He directs good with evil. E even, even though he can't not be part of it because he is a sovereign ruler of all things. His relationship is asymmetrical. He's related. He's involved, but not to the same degree and not in the same way that he is involved with good. And so this is just theological truth. God sends, God does God permits. God allows, we like these words better because they convey a, a sense of. A distance between God and the act, but we have no problem saying God sent. God does all things. God controls all things and so to say that God sends or God allows God permits, we're it theologically we're saying much the same thing. We're just trying to help you understand and ourselves understand really the way that God relates to evil is not the same as the way he relates to good. Yeah, I believe that was the net and the NIV both. So NIV says animosity between, and the net says hostility between which on that point is. A good reason why translation comparisons can be helpful as long as you're using good Bibles that are out there. Consulting multiple translations can give you different insight into the the text, so that was helpful. Yeah, comparing multiple translations is a way to understand the Greek that you may not have studied or know yourself. And, and that reason for that is there's gonna be words that different translations, faithful translations are going to interpret differently and use different English words for, by and large, most of the words are gonna be the same. But when there's words like this, even evil spirit, it's helpful to compare how other translations, again, faithful ones, use that word 'cause That'll give you some insight. For somebody who doesn't know Greek into maybe some of the particular questions or challenges that the word, I guess we're talking Hebrew right now presents. Okay. So faithful translations. We've, we've said that a few times. Let's throw some that are out there. Just so that we give some, some helpful guidelines. 'cause some people may be listening to this going, okay, you're saying that, but how do I know what faithful translations would be? So we would say the ESV for sure, because that's the, the text that we preach from. We'd say that the NASB is a faithful translation, new American standard Bible, we would say Which year? I'm okay with with any of the versions, the 95 is the og. Well, I mean that was an update, but that's the one that I was first introduced to. But it was just recently updated to, it's probably easier to list the versions. They should stay away from. Because there's so many good English translations. Yeah. And they all have their strengths and weaknesses. Yeah. There's certain translations that we would say that's not a good one. Like the passion translation. Yeah. That's one that we would say, don't do that one. That one's. And by the way, any translation that relies only on one guy, that's gonna be one of the biggest red flags. I This maybe be saying too much. Minimum a yellow flag because one person on a translation committee means that he makes all the decisions. Where with modern translations, there's gonna be a committee of men. And women who are studied and skilled with the languages before them and they work together to come to a conclusion about this is a good translation of this particular text. Like the CSB or the ESV or the NASB or what's the new one called? The, the, the LSB Slave. Yeah. The slave, the slave Bible, the slave Bible, the LSB. But there's other ones. So the message is one that I like. But that's a transliteration, not a translate. It's paraphrase. Paraphrase. Thank you. I like that. But notice it's a paraphrase. It's not a translation. And that's a big difference. Yeah. So we would say Stay away from the passion. Stay away from the New World translation. That is the Jehovah's Witness version of the Bible that is not authorized. It's not good, it's poorly translated. Mm-hmm. And even not very beautifully translated to. I would say that at least with, are there any other translations that you guys would say stay away from not that come to the forefront of my mind right away. There are some others that are out there. Wasn't there an NIV that used gender ambiguous terms? Not the, the traditional NIV, but I think that was 2011. Yeah. Well, and that's some of the criticism with even the NASB revisions after 95. Yeah. So yeah, this is where, this is where we're nerding out together in, in the office. So. If you, how about this? How about this? What would be three translations that you would recommend if somebody were to do a word comparison? Comparison? Which would you recommend? How about that? Because not everybody's not gonna have 40 different translations, but if they, if they didn't have any idea and there was three that they were gonna do a word comparison with, what would you recommend? So my go-to, I have E-S-B-E-S-B, English Standard Bible, ESV. I've got the net new English translation and I've recently done the Legacy standard Bible. Those are the three that I, I consult most regularly. I've got some others mixed in there, but those are, are three that I would recommend that affirm those. Yeah I would add the CSBI find the CSB is, is helpful. Yes. Christian Standard Bible. Yeah. Yep. So there you go. Hopefully that's a, a, a bonus. Just helpful homiletic interpretation. Hermeneutical. That's the word I was looking for. Anyways, let's jump over to our New Testament reading, which is gonna be in Luke chapter eight. Luke chapter eight. We're dealing with a lot of familiarity where we're here. Jesus is calming the storm, the Garris de demoniac, which again, Luke records one. Matthew recorded two. I don't think we need to panic there. I think we're just talking about probably the spokesperson between these two. You've got, again, the situation where recognize the demons are subject to Christ, and that's important to, to note here, just like I, I referenced earlier, Satan appearing before the throne of God to. He needs permission before he can afflict job here. The demons are subject to Christ. They're gonna beg Jesus to let them enter the pigs. And so they can't just decide to do whatever they want to do, especially, at least not in the presence of Christ. They have to seek permission from him. But you've got that scene. And again, because this is gentile territory, this democ, Jesus is not gonna tell him to keep it quiet, but he's gonna tell him to go tell everybody what you've seen and what you've heard. Then after this, you've got the daughter, jairus's daughter, and the woman with the bleeding condition there where Jesus heals this woman. I don't think passively. I think actively he was aware. I think he was drawing her out into this expression of faith by saying who touched me? He knew being God. I believe He, he was aware. He knew because this was a healing act. And she says It was me. Meanwhile, Jairus's daughter dies, but he says, don't worry. This is not death. She's merely sleeping and, and Jesus restores the daughter again. So a lot of familiar territory here in Luke chapter eight. What do you make of the fact that it seems like the demons resist Jesus? You just got done saying that the, that Jesus has authority over them. And yet in verse 28 the demoniac cries out, falls down before Jesus and said with a loud voice, what have you to do with me Jesus, son of the most high God I beg you, do not torment me, for he had commanded the unclean spirit to come outta the man. So he already said that, I want you to come out. And yet it seems like the response is, well before I leave. What, can you help answer some questions for me in, in the parallel account in Matthew? It's a lot cleaner and a lot more cl clear. Rather, I should say that, that Jesus did say at least once be gone and yet they persist. How do you guys understand that? What do you do with that? I think it's a, a, Jesus is still in control, but employing all of this and doing all this in a, a teaching opportunity with the disciples even like when he healed the blind man who first saw people walking around like trees and then later was able to see clearly Jesus has a reason behind everything that he's doing. In other places, we see the demons cast out immediately. So it's not that Jesus couldn't do this or that this was a demon more powerful because of even what they do later. They beg permission, but I think Jesus is. Teaching and even showing the authority that he does have over them by drawing this one out a little bit longer. I would agree. I don't have anything to add. Yeah, I guess one, one point that that just is a speculative, but I just wanna point it out here in verse 30, he asks them what their name is, or he asked him what his name is and the demonic Horde responds Legion, and he says, for many demons had entered him. So this is just me thinking out loud here with you guys as I think through texts like this, stuff like this bothers me. Tracks me and it stops me. And I say, okay, how is this possible? Jesus has all authority. How is it possible that they, that they're given the command to go and yet they don't go? Well, maybe one of the answers that's possible is that in the Demonic Legion Allegion is, I dunno, 5,000, 6,000, I forget the exact number that it refers to, but that's a, that's a technical number for the people at the time. So it's possible that maybe he did tell a demon to leave and then that guy does leave. But there's still thousands left. And so it's possible that Jesus is now talking to a different demon, and now they're saying, well, what do we have to do with you? Jesus? Why are you, you know, don't, don't torture us before the time that's possible. I'm not gonna bang my hand on the table for that, but just as I'm working through the text here, that's how I dealt with that. I do think there is a legitimacy to Jesus saying, I'm teaching. I, I want you to see how I handle this. That's obviously always on the table for me. I think about that as well. But when I start thinking about questions like this, that's one that came to mind. Well, it's even fascinating that Jesus asks what. Well singular, but ask what is your name? Yeah. Right. That's not something he has to ask. Right? Right. That's not something that he doesn't know or doesn't have access to knowing, but he asked that question. Oh yeah. Books on spiritual warfare Make the case that there was a belief going around at the time that to have power over a person, you had to know what their name was or to have power over an entity. In this case, I don't know that Jesus needs anything like that. He doesn't struggle for having lack of a name. But there is something interesting about the fact that he says, what, what is your name? Almost like, you're, you're in, you're in trouble now. You're getting called to account. I'm taking down names, buddy. And I'm not holding anything back. Another point from this text that I always wanna point out to you, just because I know that today there's a lot of confusion about this, is that people are more important than the pigs. Yeah. Wanna see that? These two demon possessed men were worth at least I forget how there's a number here for how many pigs there were, but it was more than two. That's not a one-to-one correlation here. Jesus values people far more than he values animals, and that's something that we gotta keep in mind. There, there's, there's nothing wrong with having pets and dogs and, and cats and gerbils or chinchillas, whatever your fancy is. But people are more important by orders of magnitude, and I think you need to remember that it's a good time for us to be reminded. As much as we love animals, I love the fact that there's, I can see on the drive home right now, especially with all the traffic and the construction that's going on, I have to take a route that makes me pass by one of the farms that are nearby, and I see the Longhorns every day. I think it's. I enjoy that. I enjoy the horses. I, I used to see a camel down frontier no longer that got rid of the camel. But I like animals. That's my point. And I think God likes animals. God likes his creation, but he loves his image. And the fact that people bear his image give us a greater value than anything else in all creation. And that would be a good thing for you to recall. Yeah. I'd agree. Can I ask one more question? No. Do we buy pastor an animal for his birthday? A camel please? We'll, him a pig. Okay. I wanna do a camel and pretend to be alive. He's Jewish. He couldn't eat it. I couldn't eat it. I don't even know if I can hang out with it. So do you think these demons expect to go into the pigs who are then going to go into. The water expect. Yeah. I, I would, I would say, I don't know. They're not omniscient, right. They don't possess the kind of a, the kind of knowledge and omniscience that Jesus, I, I don't know if he even tapped into his omniscience here. I don't think that they have any expectations. I think they're asking. With an awareness that Jesus is a merciful God because they know who he was pre-incarnate, because the, the demons themselves were created before this point in time. So I think they know who, well, who Jesus is. They're trying to avoid what they know to be the ultimate end, which is their judgment. And they're being bound here. I think they're begging Jesus to show them mercy, and surprisingly he does. So when the pigs go into the water, the pigs die. Does that mean that the demons die along with the pigs? What do you think? This is a question I've asked myself since I was a kid. Really? And I don't, I don't know, but it, it seems like that's the implication. It seems like that's the implication, but from what I also know of the spiritual realm, right? The demons are not attached. Physically to the pigs. Yeah. So I would, I would be inclined to say, no, they don't. But then it begs the question, why do the pigs need to go into the water? So for them to be removed, I, two things. First, I, my understanding is the angelic realm are immortal, not eternal, but immortal. Right. So there's no death to the angelic beings. Second. That's right. I think one of the reasons potentially they went into pigs is the response to the town people. Because when the town people come out, they're angry and they kick Jesus out. They say, we don't want you here because they're angry over the, the loss of profit that the pigs are gone now and that's gonna cost them and they're not gonna be able to sell those pigs at market anymore. So perhaps the demons in one last, like we'll show you, went into the pigs, drove them over the cliff and the town. People now come out and they're angry with Jesus and kick 'em out. I think that's it. I think that's it. And that's, you see the, you see them, all the people. Asked him to depart. They were seized with great fear. It was 2000 pigs. I think that's, I think that's what it's, and 2000 pigs is 2000 pigs. A lot of pigs. It's a lot of money. That's a lot of pigs. Yeah. And I, I think the demonic hoard loves death. Mm-hmm. And destruction. And so in whatever way they can reek. That kind of destruction. I think they want to, and I, I don't think I, I agree. I don't think it kills them. I think it just displaces them temporarily. They enjoy, for whatever reason, to be in a host. I think. That's interesting. Yeah. Yeah. Well, let's pray and they'll be done with this episode. What, as we were talking about earlier, we're, we're grateful for the abundance of resources, the wealth of resources that we have of the English translations that you provided for us, of your word that we can. Consult these different translations and see a unified theme, and yet get different insight into different words, and not disparate interpretations, but just different glosses, different understandings that help us to comprehend what you're saying more effectively. So I pray that we would take advantage of these things, that we utilize these resources, especially since so many of them are available online to us and that we would be faithful stewards of your word. We pray this in Jesus name, amen. Keep reading those bibles and tune in again tomorrow. Good Friday for another edition of the Daily Bible Podcast. See it. Bye-bye bye.

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