Hey everybody. Welcome back to another edition of the Daily Bible Podcast. What's up, folks? And it's the day before Valentine's Day, so there you go. Love is in the air. Love is in the air. By the way, I was remiss on Tuesday when we recorded because I just was not thinking forward enough. But as it is, as we are recording right now, there's a significant event that is taking place in these 24 hours. Oh, one would be. Hardly pressed to think it's significant. It is massively significant. It's significant for the life of our church because it is the day of birth for one of our pastors. Pastor Mark's birthday. No, it's not Pastor Mark's birthday. It's coming up very soon, but it's not. In fact, if you wanna put that on your calendar, pastor Mark's birthday, it's not his is. February 17th. Well, hey, you know whose birthday is five days before that, it's yours as we sit here and record. Happy Birthday Pastor Rod. So if you have not texted Pastor Rod, happy birthday on his birthday, you can send him a belated happy birthday text, or not at all. And that's perfectly fine. I will receive your love via your good thoughts and the good vibes that you're sending my way right now. I feel it. Ah, thank you. But if you spammed him happy birthday, that would be even better. And if he filled his inbox on his email and his phone, that would bless him, that would bless his socks off. I would dare to say he would just be floored by all of the well wishes that came his way. So happy birthday. Thank you. Yeah, you're welcome. Yeah. You thought you got away with it When I didn't call attention to it on Tuesday, I was perfectly happy with that. In fact, I was thinking, you know what? That's so thoughtful of him to not bring it up. He knows I don't like to make a big deal of it. I know you don't. And that was so generous. I appreciated that very much. Well, you know what? And yet, here you go. But you said the opposite. This is how I afforded you thoughtfulness and now I afford you. Un thoughtfulness, unth thoughtfulness. Well, this is a way that people can store up church in heaven by blessing you, by with a happy birthday, so you're encouraging them. See here's my contention with that. I've been wrestling with this for a long time now, when people feel like they have to call someone. Or they have to text. I feel like that's just, that's not helpful to anybody. If someone wants to, remember a birthday, they wanna reach out and out of the goodness of their own heart, they wanna say something fantastic. I'm okay with that. And I welcome that. I'm not mad, I'm not opposed to that, but I don't like putting obligation on people. It makes me feel icky to say like, it's bad enough. You ha not have to, but you're listening to me daily and then you see me on Sunday and I'm on the stage, and you just gotta, I'm all over your life. For most of the people that store our podcast, it is, and that there's enough of my, of their mental bandwidth that I'm taking up for me to say, by the way, is my birthday. You gotta make sure to celebrate me. I don't know. It just, it strikes me weird. It is totally my thing. It is an idiosyncratic way that I think about this. I get that and I counsel people the opposite of what I'm saying, in part because I play a different role. I'm always in the public eye. That is our public, yeah, our church. Yeah. I am often there, so I take up a lot of mental head space and I'm probably asking for more than I even deserve. So I'm okay with saying, look for my birthday, I don't need to go at it on a limb on this and make a big deal of it. I'll make a big deal of others. I believe. I'm happy with that. You've made a big deal of my birthday on the past in the pond. That's very different. But it's the same. It's not, it's how is it different? You're the senior pastor. You've got more gray hair than I do. I do that. Yes, that's true. This is whatever. I think people love you, the right hand guy. My guess is supposed to be the behind the scenes guy, but I'm perfectly happy to play that role. But we can wish you happy birthday you can. My guess is most of the people who are listening to this didn't know that it was your birthday. I'm okay with that. So it's not that they feel obligated, that they would've loved to send you a birthday text. That's not you. You brought it up this time last year and. That and I feel good about that. Ali accused me of hiding my birthday, and I don't do that. I don't hide it. No. I just don't publish it. And that's different. I don't promote it. I'm willing to, like if you said it, I'm like, oh, I'm not gonna, oh, it's not my birthday. Don't look at me. But I don't publish it and I'm okay with that. Again, idiosyncratic. I don't think it's sin to do the opposite of what I'm doing. I just, it's for me in my house, this is the way that I roll. Okay, so nevermind. Don't send pastor out any happy birthday text then. Well, that's not exactly what I'm saying. I'm just saying I don't like putting obligation on people. Okay. Well, don't feel obligated to send Pastor out any happy birthday text. I can live with that. We love you. We're grateful for you. We're grateful for your life. Thank you. We're thankful that you're here with us. Hey, let's get to a question that was sending by one of our listeners. We had a question about Eastern Orthodoxy. He has a friend who has gotten involved in Eastern Orthodoxy. He says, this friend is quite the thinker. Has interacted with Jordan Peterson, some of the past Oh. And is now in the Eastern Orthodox Church, and that came as a little bit of a surprise to, that's growing in popularity. It's Eastern Orthodoxy, Roman Catholicism, even Roman Catholicism. Yeah. People are finding themselves attracted to the moral liturgical style churches, and there's a reason we think that is happening, but we'll get to that in a second. Yeah. But the question basically boils down to there's three parts to it, but a lot of it boils down to the fact that. Can I treat this person as a brother in Christ? He's saying he is. He's saying, I got saved and now I'm attending the Eastern Orthodox Church. Can I believe that he is a brother in Christ? How should I feel about him in pursuing Christ likeness, growing in discipleship in the Eastern Orthodox Church? And what should this look like now? If you're out there and you're wondering, okay, how do, what is the Eastern Orthodox Church all about? You're not alone. In that, the Eastern Orthodox Church is one that we don't spend a lot of time thinking about, but some of the things that might be issues here that the Eastern Orthodox Church emphasizes are a different emphasis on baptism than we would possess here, as well as something that they call. Sation, which is initiation into Christ reception of the Holy Spirit that they believe that takes place within the Eastern Orthodox Church. They believe the Eucharist to be, which is communion or the Lord's supper, to be the real participation in the body and blood of Christ. They believe in confession ord nation marriage and anointing the sick as key sacramental acts, a sacrament being something that conveys grace. So it's not cut and dry for us to say. A hundred percent if you're part of the Eastern Orthodox Church because they're called a church, that somebody can be saved within the context of the Eastern Orthodox Church. There's certainly gonna be baggage that comes along with it. Just like we would say there's baggage that comes along with being a part of the Roman Catholic Church. So it's hard for us to give a pat answer to say, with absolute certainty, yes, consider this guy a brother in Christ. But there are certainly, we would say that we have concerns about. What Eastern Art Orthodoxy teaches as far as teaching more than what the scriptures teach, and even differences from what the scriptures teach. Right. And I would say that every church has her potholes and her blind spots. So I'm not gonna say that we are the perfect expression and we're the true church. Well, you guys know that I trust Eastern Orthodoxy. Iss a different animal. They have a long history and I guess we all do. We are, we're technically part of the Western Church. If you had to trace our church history. But the Eastern Church emerged out of a lot of interesting, and when I say interesting, I really don't, interesting is a good word for it, but it's not the best word I could choose. Variance theology. They have one of their founding fathers of eastern, the eastern Church's origin and origin had a lot of interesting ideas about how theology worked. Now he's certainly a luminary in the church, and he has a fantastic history in terms of his faithfulness and his love for scripture, his love for the Lord. But he also has a lot of quirks and a lot of those quirks got carried over into the Eastern Church of with, of which Eastern Orthodoxy has partaken. The appeal to the Eastern Church is that they could say, look, we have, we can trace our lineage all the way back, which is similar to what the Roman Catholic Church will do. There are connections that they have to church history from the very earliest stages. But not all those connections are equally valid or valuable. They struggle, they cause me to struggle in part because they use language differently than we do. We ha we have a lot of similar terminology and even the same terminology. But it can mean different things. I think even in the email, he compares this to a Mormon who has a profession of faith in their church. And we would say, well, yes, they can have a profession, but when they say Jesus, they mean someone different. They would argue with us to say, no, we don't. But we would say, yes, you do, because we don't believe Jesus is the Spirit brother of Satan. They're different people. And at that point we would say it's enough of a distinction to say they're different. Eastern Orthodox doesn't have anything like that but the way that they use language is different. And so there's a lot of complexity but that they've been around for a long time. And some of their theology, while it's wildly different than ours, it has a long lineage and that's the best I can say. It has a long history. And for that reason, and in fact, lemme go back to the, what we said earlier, that's one of the reasons people are attracted to this because it's historical. They can say, oh look, these guys have been doing the same mass, the same Eucharist, the same process for, hundreds of years and they've got thousands of years of church history connections. I get that and I appreciate that. But that doesn't mean you're right. Tradition alone doesn't give you a foundation to build upon and say, well, because we have 2000 years or 1600 years means that we're right. And this is why the Reformation was so important. We said, it is so critical that we build our foundation not upon the word of a man, but upon the word of God. The word ad Fontis was the battle cry of the Reformation. Ad Infantis is Latin for to the sources. Let us go to the source to define our doctrine for life, for theology and everything else in between. And that's where we're gonna have a pretty substantial disagreement between us and Eastern Orthodoxy. They're very big into icons. They're big into veneration and they embrace that wholeheartedly, very liturgical. We're not, in case you're unfamiliar with that, we're not a very liturgical church. There's a lot to say, obviously, and I'm not even saying half of it but there's something to consider. Would you call them a brother, pastor pj? Are they brother so-and-so? Again, man that's so difficult and I've been thinking a lot about that term, brother. I think even just in our common vernacular, we throw that around even, outside the church, people call each other bro and brother and things like that. I think I'm becoming more and more careful about my use of that term because I wanna be careful to be thoughtful and intentional about that. And I don't know that I could get there because there are. There are big issues. Their view, for example, of Christ's death on the cross and what it accomplished. We hold to what's called substitutionary atonement, that Jesus Christ took the place on the cross for our sins, died for our sins, bore God's wrath against our sins. Penal, substitutionary, atonement for that very atonement. Yeah. They don't hold to that. They hold to a different theory of the atomic called Christus Victor. And they also hold to this idea that sin is not a guilt inducing thing, but more of a corruption thing that we need to be healed. Not necessarily do we need our sins wiped clean propitiated expiated from us. And so there's questions as far as, okay, what does it look, what do I have to believe in about Christ's death in order for me to be saved, for my sins to be forgiven? What does that look like? Man the Eastern Orthodox Church makes that hard for me to get there. To say it's clear enough that this is a biblical gospel, that somebody is trusting in the right things for the forgiveness of their sins. So what I call them, brother, it would be hard. I would want to have the conversation with that person and say, Hey, unpack your understanding of the gospel for me. Like, gimme your testimony. What does it look like? What happened at the cross? Asking thoughtful questions, not in like the fifth degree. Let me inter interrogate you because I'm the arbiter. I'm the one that decides all these things, but more as like, I wanna know where your head space is. I wanna know what you're actually believing in. What are you trusting in? One resource you might wanna look at is Gavin Orland's YouTube channel. He's done interviews with Eastern Orthodox priests and I think those are some of the most helpful things that I've been able to be exposed to, because again, it's hard to wrap your mind around it. There's just a different way of thinking, and in fact, this is part of the problem with Eastern thinking and Western thinking is that we approach things. Differently. We have different mental shortcuts that we employ to get to a certain place, and they do it differently. So, if you're gonna do the work I think exposing yourself through a YouTube channel like Gavin's, which I think is called truth unites, just look up Gavin Orland, not Gavin Newsom. That's a different one. Gavin Orland, truth unites Eastern Orthodox, and I think you'll probably find a couple good videos about that. And Gavin's book, by the way, he writes this, he says, the heart often has better theology than the brain. And I think I would apply that same charity toward Eastern Orthodoxy that we might not be able to agree on some of the particulars, especially as it relates to the atonement and sin. But I might say, okay I can trust that they have better theology in the heart than they do the brain. Maybe you can't articulate the triune nature of God. And maybe you can't articulate the relation between the father and the son or even the two natures of the son. Maybe you can't say those things, but I think your mouth can still profess a faith in the genuine Christ and be saved. I think that can happen in the Eastern Orthodox Church. I think they would afford us the same response. Well, let's get into our daily Bible reading for the day. We've got Leviticus 15 through 17, and then Matthew 27, Leviticus 15 is gonna deal with the bodily discharges, which is always a fun chapter to get into, to talk about the cleanliness and unc cleanliness there. And again, this is ritual. This is about being being right before the Lord to be able to come in and worship. And so this is where the Lord prescribed the offerings, the sacrifices that needed to be offered for these things. You can read through, you can see the various different categories that are contained in there and how they were to pursue that cleanliness. And in verse 31, it says this, thus you shall keep the people of Israel separate from their uncleanliness, lest they die in their uncles by defiling my tabernacle. That's in their mist. And so we can look at this and say, man, this is, this seems. Like harsh, this seems, here's a lot of rules and regulations, and yet God was doing it for their good so that they wouldn't enter in, in an unworthy, unholy manner and bring defilement that would lead to the, their death as they step into the tabernacle there. So, chapter 15, bodily discharges. Anything that you wanna say about bodily dis discharges, passade. Yuck. Chapter 16, one of the most significant, if not the most significant chapters in Leviticus. This is the Day of Atonement. We were just talking about atonement with regards to East eastern Orthodoxy and that whole conversation in chapter 16, the Day of Atonement was a significant day for Israel because this is the day where these two goats were going to be presented as a symbol of what we were talking about there with substitutionary atonement. One of the goats was going to be offered, he was going to die. And again the blood needed to be, the life needed to be given for the death for the sin. Why? Because the wages of sin is death. But in this interesting scene, the other goat is going to have all of the sins of the nation confessed. And laid, transferred as if you will, to this goat. And that goat is gonna be let out into the wilderness. And it's the picture of the sin being removed. So herein you have a picture of the cross, you have the death, and you have what's known as the expiation, which is the removal of the guilt, the removal of the sin from God's people. And so it's being pictured here at the day of Atonement here, when we look. Forward to what this was pointing to. That's the cross. And Jesus did both for us. He died as well as expiated our sin. He took our sin from us, not just into the wilderness metaphorically, but he literally took our sin away from us. He bore himself and it was removed from us. The guilt was removed for us because God put his son Jesus on the cross, put ARS sin upon his son and thereby removed our blood guilt before him. And that's what we see the picture in the day of Atonement here. Who or what? Is Azazel. Yeah there's questions there and there's a lot of unknown about Azazel. Some believe this was a demon. Some believe that this was a reference just to this area of the wilderness that it was being sent out into the wilderness. There's not a lot of specificity that we have access to anymore as to who Azazel or what Azazel was. Do you have a guess? I don't, in particular, I've always leaned more on it's being sent out into the wilderness the symbolism of being cast away from the people of Israel there. Yeah. More than anything else, some podcasts we'll go into detail about. The demon gods or the goat demons anyway. And what that might suggest. So maybe it's not worth speculating upon. Some people do do that liberally, and I think there's a lot of danger inherent to that Sure. To that process and that practice. So be careful with that. But that's a great answer though. We, we don't know. Yeah. So that when you start having a lot of, I don't knows and it's not wise or speculate too much I think that's a really helpful place to say, I lord con constrain my heart from making too many assumptions or assertions about things that you haven't revealed to us. Clearly because it wasn't preserved precisely what this is, it's not incredibly helpful to speculate a whole lot. Yeah, and that's a great point. I think there are things that are good for us to probe. We should want to know more. And that's a healthy thing for us as Christians to want to go deeper and to study the scriptures and. We can do that. But there are gonna be things where we're like, okay, there's probably not gonna be a lot of fruit gained from exploring what a Azazel is or who it was or what that looked like because of the silence of the scriptures. But we don't need to be afraid of questioning and asking the questions of the Bible and going a little bit deeper and reading and studying and trying to find out more. That's a good desire within us. So we're not, don't hear us say, well, we don't know. Yeah. Stop asking questions. Stop asking questions. Yeah. Just know that there's times that we're gonna get to this place of being like, okay, that's not something that, there's a whole lot of information out there on, at least not yet. Maybe something in the future we'll find something out. But don't miss don't get so caught up on the minor that you miss the major. Yeah. Chapter 16. A lot of people will say Chapter 16 is the centerpiece of Leviticus. Yeah. This is the this is the piece. They resist us, as the French would say. Which fancy. Yeah. It is exactly how they say it too. And Chapter 16 is meant to be the centerpiece because it's one of the most significant. Offerings and sacrifices for the people and Weem, as I mentioned previously, Gordon Weem in his commentary says that the purpose of this was to cleanse the sanctuary from pollution introduced by unclean worshipers. The idea here is that even though people went through the ritual purity. Rituals. Now, they still had some kind of defilement that they brought into the sanctuary. It needed to be aton for and cleanse. And so all of this then kind of squares everybody up. It says, we're back at zero. And again, the purpose is not to put your faith in the animal or the animals, but to put your faith in the ultimate sacrifice. So Leviticus 16, clutch important, super significant because of what it points to, as you mentioned earlier, Jesus is our atoning sacrifice. Chapter 17 then is all about some rules and regulations for where you should bring your sacrifice into offerings. They couldn't just do this at home. This wasn't a worship from home type situation. They had to go to where God called them to go. They had to go to the tabernacle. This was part of making sure that they were doing things the right way, that the priests were the ones that were carrying out the sacrifice, that they were doing this as God had prescribed them to do it. And then the chapter concludes with some laws about the prohibition of eating the blood of an animal. Because again, the blood represented the. Life of the animal. And so there, there was significance in the loss of life. And I think God has pointed to that, that anytime a life is given, it's not just given for any random purpose, it's given with a significance and weightiness to it. And so the blood was to be the Lord, the blood was to be part of the offering, part of the cleansing, part of the sanctifying work of the sacrifice there. Okay? I know I said you can't know a whole lot about this, but this is worth you knowing. Verse seven, take a look at this. We just talked about Azazel, verse seven. He says, so they shall no more sacrifice. Their sacrifices to, you see this here, goat demons. He didn't want them to do that. He says that they go after them in wrong ways. So it, it would not make sense for God in chapter 16 to say, Hey, we're gonna send the scapegoat out to the goat demon. To the goat demon. And by the way, don't sacrifice to goat demons. Right. It seems like he's saying two things at that point. There's reasons that other people think that, and that's why your ESV gives you a little subpoint that says this might be a demon. There's reasons and so it's not without any precedent or without any reason whatsoever. Your editors wouldn't put that in your Bible if they didn't think it was worth you knowing, but just here's a reason why you may not want to believe that. Let's flip over to our New Testament reading. Matthew 27. We are in one through 31, so Matthew 27, 1 through 31. I mentioned last time that the Jews had decided that it was time for Jesus to die, but now they needed the Romans to agree and so this is why Jesus is gonna be turned over to Pontius Pilate, and Pilate is going to oversee his trial here. The scene shifts back to Judas. Real quick here in verses three, down through verse 10, where we find out the rest of the story of Judas, which is not a great story. Judas feels some form of guilt or conviction. Though I would argue this is not a godliness. This is not repentance because of where it leads. And so Judas in despair. Goes and takes his own life. And that is gonna take place there in three through 10, but this is the end of Judas. This is in fulfillment even of what the prophet Jeremiah spoke, because they're gonna go and buy the potters field with the money that Judas returned and threw back into the sanctuary there. Anything else you wanna say about the New Testament? 'cause I have a question about the old before we wrap it up. Oh yeah. Just the scene with Jesus before Pilate here, Pilate, is some people feel bad about Pilate but you don't need to feel bad about Pilate. Pilate is not an innocent actor in this Pilate will multiple times attest to the fact that Jesus appears to be innocent. He even tries to get the crowd to take this. Take Jesus back in, in by saying, Hey, I'll give you this insurrectionist, this guy that actually is guilty of something bad. And the crowd says, yeah we'll take him, which is just the vitriol that the Pharisees had been able to whip them into here. But Pilate is a player in all of this. Pilate bears the guilt in all of this as well. Pilate's going to be cowardly, and he's gonna bow the knee of the crowd and he's gonna fear the crowd going to Caesar and appealing to Caesar saying, Hey, pilot's not doing his job here. And so Pilate is ultimately gonna deliver Jesus over and Jesus's suffering is it doesn't wait for the cross, and Jesus's suffering is happening right now. He's being mocked. He's being beaten. He's in his restraint and trust in the will of the Father. He's continuing to walk in obedience to him the whole time. Amen to that. And one of the things that's interesting about this whole ordeal is that Pi Pilate to your point, is a skilled politician. He's not necessarily a good one, but he's shrewd. And so he knows the game. He's playing with his opponents and they're arguing over about, over against, about what Jesus is going to be done what's gonna be done with Jesus rather. So he's not. He's not a partial or an impartial player here. He's got an agenda. His goal is to protect Roman interest. Their goal is to protect their own interest. And of course, Jesus is in the middle of this and he's willing to sacrifice an innocent man whom he knows to be innocent in order to keep the peace. So he's not. He's not scot-free. And as we talked about her before Pilate's wife, who church history has preserved her, I, the tradition is that her name is Claudia Proa. I dunno if that's right or not, but that's what the Eastern Church says. And she's got this weird dream about, about Jesus. And she says, have nothing to do with that righteous man. Someone asked a question about this not too long ago, but let's quickly review. Was this God or the devil? Telling Pilates not to engage with Jesus. I think it, it seems to be because this is all the will of God if we go to acts it says this, Jesus delivered over according to your definite plan of foreknowledge. The definite plan of foreknowledge of God. I think this is the enemy at work rather than God at work, because I think the enemy is maybe starting to understand what the crucifixion is gonna result in. Yeah. Interesting. Yeah, I think we said the same. I think you said that the last time too, right? Yeah. I'm not mistaken. Yeah I was more, I'm ambivalent, but I lean toward, I think God could have been doing this as a way to protect Pilate from greater sin or greater error, and I think he kind of does. He says this, I am innocent of this man's blood. Now he's not completely innocent. From a human perspective, he could say, I'm washing my hands of this. But from the divine perspective, he was still very much part of this. 'cause even scripture says Pilate was part of this, right? So he's not completely innocent. Right? But I think there is a sense in which he is somewhat, slightly less guilty than the other guys are. Hmm. Okay. My question because we, I didn't finish it in chapter 17 of Leviticus, I just wanna ask two clarifying questions about eating the blood. We live in the heart of meat eating, I think in the country, in the whole country, maybe the world. We eat a lot of meat here to eat meat raw. Does that violate the principle that we see here in Leviticus 17? No. 'cause we're not under the sacrificial system. So much of it had to do with the ritual of the sacrificial system. What was happening with the bloodletting of the animals, that the blood being used in the sprinkling. Of the altar, the sprinkling of the people offering it, so forth and so on. There was the visual component of that that was representative there. Christ has fulfilled the sacrificial system. The sacrificial system was pointed to Jesus. Jesus has been the ultimate sacrifice. He seated the right hand of the Father. And even I think that's part of the reason why, although he doesn't talk about how well done or rare it can be, why God tells Peter a rise, kill, and eat when these animals are lowered in the sheet, there's a shift that's taking place. So I think you're free to eat your steak as rare as you'd like to eat it. Oh, right. Praise God. Okay. Secondly I know that Jehovah's Witnesses will use passages like this to defend their belief that getting a blood transfusion is a okay course for an average person. And they would say, well, look, verses like this, say you should not eat blood. An Acts chapter, forgetting the exact reference, it's in the middle. So let's just call it Acts 15. But I think it's further, they're given instructions about how to not offend the Lord and don't eat what's strangled. In it's blood from blood, something like that. Forgive me, I didn't do my homework here, but question is, can a Christian engage in a blood transfusion? Does this in any way violate that principle? Does this, is it wrong to do this? Again I would say no. I don't think there is a problem with that. And for the same reasons. I think the significance here of this has to do with the sacrificial system. And so to give blood, to receive blood I think is something that is part of. The advent and advancement of modern medicine that is helpful to sustain life and to further, somebody who otherwise might not survive, to be able to say, yeah, blood transfusion, that's gonna be great. I need that. I don't think we need to mystically appropriate anything to someone's blood such that we would say to take the blood of another person would be somehow to contaminate ourselves or vice versa. Okay. Fantastic. Okay. It was Acts 15, I just looked up while you're talking. James writes to the church, abstain from what has been sacrificed to idols and from blood. Okay, so he says from blood still raw meat, still blood transfusion. Yeah, because again, what we're dealing with there is the early church trying to figure out how do we, what's our relationship to the law? So they're still trying to figure out what do we do with the Gentiles, what do we do with the Jews, and how do we go about these things? And I think they're giving these instructions, making their best approach to say, this is how you can avoid Gentiles. The greatest defense to your Jewish brothers. So I think there's more about the Jew gentile relationship there than there is necessarily. This is morally a binding statement that's going to last from here on out for the church at large. So when. I guess here, Moses, when Moses says, avoid this because the life of the flesh is in the blood. It seems like Moses is pointing to, not to occultic practice or he is not looking at other pagan believers and saying, because they use blood wrongly. He's saying there's something, let's call it sacred about the blood. And he's saying avoid it because there's a sacred value to the blood. What do we do with that? Well, he goes on and he says, for I have given it to you right after that on the altar to make atonement for your souls, for it is the blood that makes atonement by the life. Mm-hmm. So that's where I go back and I'd say, I think he is talking cult there. I think he is talking ritualistically there. Okay. As it pertains to the Old Testament sacrificial system, which again, we would say the reason we're not sacrificing. Lambs outside of our church office is because the Lamb of God was sacrificed for us already. He, it's finished. It's done. He's fulfilled the Old Testament sacrificial system. That's why we're not still doing it anymore. And so we're under a different dispensation now where we have the freedom to enjoy the blood of the animal. Right on. Don't do anything weird though, like drink the blood and that's all. No, hold on, man. You can't say both of those things. I just ordered five pints of blood just for fun. All right, let's pray. It's a birthday present for myself. Yes. God, we are thankful. Arrears for Pastor Rod's life and his day of birth. We're grateful for the impact that he's made on our church. We're thankful for your word and we just wanna obey it. We thank you that we can dive into it, that we can ask the questions, that we can poke and prod and search. Lord I pray that you'd help us to be faithful to do that in a way that is. Is good and right and that you'd keep us from error or any erroneous conclusions as we do that, we don't want to mishandle your word. That is for sure, but we do want to be good bes and good students of it. So help us to do that, I pray in Jesus name. Amen. Hey, keep in your Bibles. Keep asking great questions. Don't forget, you can always write in podcast@compassnx.org and we'll catch you again tomorrow for another edition of the Daily Bible Podcast. See you. Bye.

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