Hey everybody. Welcome back to another edition of the Daily Bible Podcast. Hello. It is Sunday morning and I'm particularly thankful this Sunday morning. Tell tell us about, as some of you heard this as it got around the prayer line and everything yesterday, but church. Yes, church. That's why, that's exactly why. That's what talking. And we have an hour less sleep. So I'm really excited about that too. I'm really excited about losing sleep. Yeah. But really, sorry, go ahead. No so you're bragging my God on Friday we were just going about our normal day and it turns out that my son, Sam, his appendix, decided to not want to be. An appendix. Unreal. It was crazy. Yeah. We had a normal morning. He just said he felt sick. We kept him home from school and then he started really complaining. Amanda kept him home from school and you're like, no, go to school. I mean, man up, dude. I will stop crying. Confess that I probably encouraged him to go to school more than I should have at that point. But throughout the day became clear and God just really came through and orchestrated everything for us from Sure did. Yeah. The scan at this imaging center to his pediatrician saying, Hey, yeah, this is a confirmed case, calling ahead to Cook Children's. They got him straight into a room at Cook Children's because of that, and then there was nobody else there. He was the only patient on the floor for his surgery. It's like having a fast pass to Disneyland. It felt like that. It did. And he, so he had, all the nurses were paying attention to him, and then the surgeon get showed up and he was relaxed and not stressed because he didn't have anything else going on besides that, that night and surgery went smooth and it was routine and Sam's back home same day. So, it, it was amazing. So I know so many of you reached out. You've prayed for us, you've some of, you're bringing food for us. We're so thankful for our church family. They really rallied around us and I know, not just us, I know there's so many other church families that would say, Hey, we had the same experience. So our church does that so well. Yeah. And so we're benefiting from that. Still are, and we're so grateful for that. So thank you church for supporting us and loving us so well through this time. SIM's doing great and should be on his way to a full recovery pretty soon here. Dude, it's amazing how far advanced we are that we can go to a hosp. You can have an in and out experience. At a hospital. Yeah. You show up. They're like, you know what, here's the issue. We're gonna just, cut right here, right here, right here. Take that thing out, wrap it up, tied up with a nice bow, and then send you on your way. Bingo, bango bono. This was an outpatient surgery. Yeah. I'm amazed because I ruptured my achilles tendon. Some of you guys know that story, and I just thought, what would you have done a hundred years ago? I don't, you can't fix it, right? You just, you just walk around with a limp or you die. I don't know. In his case, in poor Sam's case, I don't know that you survive a ruptured appendix, or at least not with high degree of probability, right? I think your body was succumbed to that kind of injury. So I'm amazed, and I'm so thankful for modern medicine. I'm thankful for cooks. Cooks treated us really well too, and we had our issue with Phoebe. They're such a great staff, such a great team. Yeah. In fact, I was just, I mean, after we had Phoebe at home. After our experience, I loved cook so much. I'm like, I wanna bring them something, I wanna do a 'cause they're just so friendly and so attentive, and they're just so good with kids. Yeah. I love them. Yeah, they are they're great. And they're even great too on the financial side too. I mean, we've got pretty good insurance with our church, which we're thankful for, but I know a lot of families have had good experiences with working with cooks saying, okay, I know this is what our bill is, but here's where we're at. What can you guys do for us? And, and mm-hmm. Because of their donor base and other things they're usually really good at working with families on lowering bills, which is huge. That's really nice. Yeah. But yeah, Sam's doing well and woke up with a tummy ache and then went to bed without an appendix. It was crazy. All at home. All at home. Well, not the surgery in 24 hours. We were the hospital for that. Wow. Yeah. So, but again, thank you so much for praying. We love that we were the beneficiaries that, and we are trusting that the Lord was answering those prayers even ahead of time, which is something that's interesting for us to think about with prayer, right? That sometimes God is answering prayers that are gonna be prayed in the future through orchestrating the events earlier on in the day, like people didn't know. What they needed to pray and they were praying for a smooth process. And I think God was doing that from the word go with this whole thing. Yeah. God exists outside of time. God knows what our prayers are gonna be and even uses our prayers to, to orchestrate some of his things that he does and the way that he works and operates. So are you saying then that when you're praying for something and you don't know the status of the thing that you're praying for. If supposing the thing that you're praying for has already been resolved, even though you don't know that when you're praying, God would credit that almost as in he, he retroactively takes your future prayer and applies it to the past. I think so. To a, to an extent. Like I don't think if we're sitting here in 2026 praying that the Civil War will have the right outcome, that God is, is retroactively applying that to that extent, but I think yeah. Yeah. Again, I think God is big enough to do those things. And I think we'll see the fruit of that when we get to eternity, even as part of, hopefully he'll give us a, an inside view of here's how your prayers made a difference. Hmm. 'cause that would be really cool to be able to see that We had plenty of time to figure that out, so, yeah. Sounds like a good plan. Yeah. Well, we did have a question. Come in, we're just about five minutes into the podcast right now. Do we want to keep going right now or do we want to get to the question tomorrow? We can do either way. I think we can knock this out. Okay. Okay. Let me throw it at you. Alright. Okay. Matthew 17. 17, mark nine 19, Luke 9 41. Jesus has recorded a saying, how long am I to be with you? Or How long am I to bear with you? And he says, oh, faithless generation. How long am I to be with you? How long am I to bear with you? Bring him to me. He's talking about, delivering this young man from his disease. And so he comments, Jesus seems frustrated, which I find interesting. Is it because of Jesus' humanity that he does not know when he's going to be crucified and ascended to heaven? There's two questions there. I think first of all, address the frustration that Jesus appears to show. Yeah. And then also address the fact that he doesn't know about his crucifixion, his resurrection. Or is Ascension that is, yeah. So the frustration, I think is a right read on this. We have to ask the question, who is he frustrated with? There's times where generation is used in reference to unbelievers or gentiles. Even earlier in Mark chapter eight, you see in Mark 8 12, 8 38 generation is most likely applied to unbelievers there. But I think here he's. Addressing the disciples and he is frustrated. Even Jesus shows human emotion. He shows human emotion. When we read it already when he was in the synagogue early in the Gospel of Mark, and they brought the men with a withered hand, and the Pharisees were trying to trap him. And he looked around at them grieved, and he was angry, right? And so we see that Jesus does display emotion, but Jesus' emotion is never going to be sinful. It's never a fallen emotion. It's never an emotion that's tainted with a, an inappropriate self-centeredness. Whereas ours is, we become frustrated because of the inconvenience of things to us. We become frustrated with the driver on the road who's driving too slow in front of us. We become frustrated with the customer service representative on the phone who's not doing what we need them to do. And that's a sinful frustration. That's a frustration that is self-centered. Jesus is frustrated here because of the bigger picture, and this gets to the second part of this question when he says. How long am I to be with you? How long am I to bear with you? He's not asking out of an ignorance as far as, okay, how much longer until I'm gonna go be crucified, how much longer? This is more of an exasperation of how long until you finally get it. How long until you understand how long must I remain with you until you get what I'm trying to teach you. And so it's not that Jesus is saying, I don't know when I'm gonna die here. He's in this moment of sanctified exasperation with the disciples. He's saying I was away from you just for a minute. And here comes a situation where he didn't have the faith that was required to cast a demon out of this child. I'm getting ready to go away from you for much longer than a minute and are you going to be able to bear up? Are you gonna be able to do the things that I'm calling you to do during that time? And so I think his frustration here is with the disciples. And it's not so much about how much longer until I'm finally gone from this place, but it's how long do I have to keep going over the same things with you? How long do I have to remain patient with you until you finally understand and have the faith that you're gonna need to be able to do what you're gonna need to do? Because Jesus had just been up on the mountain of transfiguration, hadn't been gone for very long, and already they were falling short of what they were gonna need as, as far as his earthly ministry. Some commentators even point out, maybe they were becoming too self-sufficient here. And so Jesus is reminding them, you, you. You can't get to the place where you don't need me anymore. You're always gonna need to have faith in the power of me working through you through these things. Yeah. I agree with the heart of what you're saying. I don't know if I could use the word frustration to describe Jesus' response. It makes me a little uncomfortable for the very reason that it, it conveys this idea that and I'm gonna quote from my Mac dictionary here. I don't know what dictionary it uses, but it's on my Mac. Frustration is the feeling of being upset or annoyed. That part we're okay with, but it says then, especially because of an inability to change or achieve something. We wouldn't say that Jesus is unable or incapable of accomplishing something. So I think maybe a better word might be anger. A righteous indignation. Although if you think about anger, you might think level 10, you might think of hothead someone who's sweating or just getting red in the face. I think anger to exists on the spectrum. So I think Jesus is angry and maybe annoyed could be okay to apply to him. It's hard, and it's hard to use these words with precision because we don't wanna say something that we're not trying to say, and we're not saying that Jesus couldn't. Do something with the disciples or couldn't do something with his father. Instead. It's just that Jesus is angry, I think. I think that's the best word I can come up with that would res respect his role as God and man, and yet still honor his role as man is. He's angry at this. He's angry that they don't get it. He's angry that they're hardhearted, he's angry that they seem to be unresponsive to his teaching to this point. Yeah, that's fair. And that's what I meant is annoyed or, or Right, that's what I said. I understand. I agree with the spirit of what you're saying and the word itself could be misleading. Fair. Yeah. Like, um, brainwashing. Like brainwashing. So people wanna know if we're renaming ourselves a compass brainwashing church. Is that that is, is that true? That is what we are, we're washing, we're washing people's brain with the word. Okay. That's, yeah. Yep. Alright. Hey, let's get to our daily Bible reading for today. Deuteronomy five through seven and Mark 12, one through 27. Deuteronomy five is gonna be Moses going back over the 10 commandments. Again, a new generation here and we know that this is the case because of the context. But also note what he says there in verse one. He says, hero Israel, the statutes and rules that I speak in your hearing today, and you shall learn them. And be careful to do them. And so Moses is commanding this group that's listening to him, Hey, you need to learn these things. Implying they may have heard 'em, maybe they were floating around, maybe they had heard bits and pieces of them, but they needed to commit them to memory. They need to study these things so that they will be careful to do them, to be obedient to them. And so this goes back to a lot of our temptation to read into the Old Testament. Our biblical knowledge. This was not a people nearly as biblically literate as you and I are today because they didn't have the same access to God's word that you and I have today. So we think 10 Commandments as, oh yeah, well that's basic. Who doesn't know the 10 Commandments? Well, they didn't know the 10 Commandments because they didn't have that same. Access now Moses is gonna address in chapter six how to guard against that for future generations. 'cause what's to keep future generations from needing the same reminders over and over again. Well, they were gonna need the same reminders. And the way that God was gonna do that was by keeping these things at the forefront of people's minds through a persistent and ongoing. Teaching model that the parents were to teach the future generations that these things were to be present in the home. This is the Deuteronomy six, Shema passage, the hero Israel. And so as Moses is reminding the generations, he's gonna tell them in chapter six now, okay, parents, grandparents, this is your job. There were even gonna be visual reminders set up on the doorpost of the homes. In fact, if you go to a Jewish home still today, you may see these things that are attached to the doorframe. And that goes back to this passage in Deuteronomy chapter six. It's always meant to be a reminder that these things are always perpetually before them. And Moses knew that this was a forgetful. People, God knew that this was a forgetful people. And so he wanted these truths to be perpetually in their purview. Deuteronomy chapter five. One of the things that's helpful for you to either underline or just note and cross reference to his Exodus 34 is found in verses nine and 10. It says Here, you shall not bow down to serve them for I and the Lord your God. I'm a jealous God. And here's what he says, it's important. He says, I'm visiting the iniquity of the fathers on the children to the third and fourth generation. Now you've read that before in exodus 34, in verses six and seven, if I'm not mistaken. This is a famous passage, the Lord, the Lord of God's slow to anger and steadfast. So that section, he talks about visiting the iniquity of the fathers on the children. And one of the problems that we have with that is that God promises that he's not going to do that. So what's happening here? What is taking place? And I think Deuteronomy five helps us understand at least part of what's going on there. And this is why I like this, because this is Moses' commentary on this. He says here, he's visiting the iniquity to the third and fourth generation of those who hate me, which tells us here, it's not just a blanket statement about here ev, everyone's gonna suffer the, in the wake of the father sin, but rather it's those who don't turn to the Lord, those who don't surrender and submit to. Yahweh's Lordship, they're the ones who will endure the effects of their father sin, in part because they're carrying it forward. It's not that they're saying, we're trying to avoid sinning. Lord, please show mercy on us. And God's saying, no, I'm gonna show, I'm gonna show my anger to the third and fourth generation. No, these are people who are complicit in their father sin. And so they're also experiencing, same consequences that their father experienced. Yeah. In fact, later on he's going to, I can't remember. We'll, we will get there. I wanna say it's chapter 14 maybe. But he's gonna explicitly say that a child will not be put to death for the sins of the father. And so he is, there's even some clarification, I think, of the law as we progress in Israel's history where God is not changing his mind or, or. But help clear, helping to clarify what he means by certain commitments that he's given. Yeah. And those are interesting to me still, even still, because they are, I think they're the way that God generally acts, but I still think about Aiken and I still think about the young ones that are part of a father's sin. Sure. And I wonder if. What would help explain some of those things is that God still retains the sovereign right to say I give and I take away at my pleasure and at my disposal. Although God does takes no pleasure in the death of the wicked, I don't think that's what's happening here. It's a bit perplexing for me. It maybe it's. The sin of Aiken, that was the punishment that came in, including the 250 men that, that brought their censors who were then smo by God. I believe it because of what was at stake, which was a challenge to the. The people that God had put in place as the authority challenge to Moses challenge to Aaron saying, Hey, who makes you guys, and the threat that it was to the people of Israel, to the unity of the nation, that God made an example of them and their families in a way that isn't necessarily the norm, but did so in such a way as to say, this is how serious this is. This is something that will not be tolerated to any extent and to this degree, I'm going to do this. But then he provides the clarification later on for the people as far as they're gonna carry out his justice on which 'cause that was him, that was directly him the ground opened up and swallowed them. Mm-hmm. But you think about them moving forward in the land when you go to carry out justice, a law for you, Israel, is you shall not put the child to death for the sins of the father. That's not yours to decide. That's not your right to decide if that guilt is. Worth, transferring over into the child. And God says here it's not. And so I'm not allowing you to do that. Even though he did that with Aiken. It's gonna be a different rule, a different paradigm for the people. Yeah. Maybe. Maybe. Yeah. It's hard. It's hard. Things like this are difficult. It's a great stab. Chapter seven, um, chapter six I don't mean to gloss over it other than what I said. I mean, this is really about, Hey you are gonna need to remember these things. And the family unit is such an important part of that, and that's why this is still an important part of it. That's why our kids ministry produces the resources that they produce. That's why adventure Club involves things at home to do with your children. Because we don't want this to be exported just to the church. We don't want the church to be the ones that are raising your kids. We don't want to be. The church to be the ones that are discipling your students. We want to aid in that process, come alongside pastor. I use the word co champion parents in that. Mm-hmm. But this is a job that belongs at home as well, and so we see that clearly laid out for Israel in chapter six. I think that's still true today for the church as well. Yeah. One more thing from chapter five. Man, I love Deuteronomy. I'm gonna struggle to get through this. There's so many things I'm like, oh, that's helpful. Okay. In chapter five, he says that he. On in verse 14, but the seventh day is a Sabbath day to the Lord your God on it, you shall not do any work. You've heard this part before. He says you, your son, your daughter, your male servant, your female servant, or your ox or your donkey, or any of your livestock, no animal work or the sojourner who's with you in your gates that your male servant, your female servant, may rest as well as you. I see in this a beautiful picture of God's care for the lowly and even for the animal kingdom. Uh, there, there's that weird passage about not boiling a goat in his mother's milk. Yeah. And it's like, okay, is this a cultic? Is this meant to say, Hey, don't act like the other nations. That's. Possible. It's very possible to me. But he also, he says things like this where I think, okay, maybe it's more than just, it's just, uh, Hey, don't act like the Ammonites. I think it's also, God cares about the animal kingdom, not to the same degree or in the same way that he cares about us, who bear his image, but he cares about his creation, and that would include the animals. I see. Yeah. Well, chapter seven. Hold on Chapter six, though. I'm kidding. I'm just kidding. We can keep going. We keep going. I'm just kidding. Go ahead. Chapter seven is I just appreciate it because I feel that I need this reminder so often as well. And that is that God puts Israel in their place. He says, when you get there, don't think that this is you that got yourself there. Don't think that this is because you're great and you're bigger and you're better than any of the other nations. But remember that I chose you because I love you and that's such a different picture. I think that we emphasize at least. Different picture than we see. We see God's love in the Old Testament, but often we don't emphasize that as much. But if you look at verse eight, it says it, but it is because the Lord loves you and he's faithful. He's keeping the oath that he swore to your father so that the Lord brought you out with a mighty hand and redeemed you. So God's covenant love is something that is worth our emphasis worth our focus here, that God is not just the God of wrath against Aiken and the little ones that we talked about earlier. He's a God of love. And we see that in how he is leading Israel and providing for Israel, and even patient with Israel and how he's been faithful to Israel. And so chapter seven, really saying, when you get to the Promised land, don't forget God. Chapter six, don't forget God at home nationally, chapter seven, don't forget God either. All right, let's let's camp a little bit on the first few verses in chapter seven here. He says, when you go to these areas, here's all the people that you're going to encounter. And when the Lord your God gives them over to you, and you defeat them, you must devote them to complete destruction. You shall make no covenant with them and show no mercy to them. You shall not intermarry with them giving your daughters to their sons or taking their daughters for your sons, for they would then turn you, turn away your sons from following me to serve other gods. And then God's anger would be. Leveled against you. Alright, so let's briefly talk about this. This is one of those sections that makes people uncomfortable. God is giving Israel orders, marching orders to destroy these people, and he says you're to devote them to complete destruction. What's happening here? How do we best understand this in light of what we're reading here? Well, this is God's justice, in operation against these peoples. And he's using Israel as the instrument of justice. He's using Israel as the sword of justice, if you'll put it that way. And these nations had rebelled against God for eons. And the reason that they're guilty is not. Because they necessarily had the same access to the revelation of God, but they had access just like Ro Romans one says, to the evidence of God as the Creator, and so God is being a God of justice with them, and he's threatening Israel at the same time with the same level of justice. If you don't obey me in this, then I'm gonna do the same thing to you, then I'm having you do to these nations. This is not ethnic cleansing. This is not. About a racial issue. This is about the holiness of God's people and the reason why he wants them to devoted destruction is given right there in the text for they would turn away your sons from following me to serve other gods. And God is a jealous God. And so because God is a jealous God, he's not going to allow for or tolerate, the worship that's only due him to be split amongst other peoples. And going into this land the other nations, were going to inevitably draw Israel away to worship false gods. And unfortunately, we're gonna see that that's exactly what happens. So this is God saying, I'm God, I'm holy. These people groups are not holy. And so Israel, you're going to be the instrument of justice that I'm going to use against them. You're gonna be the sword in my hand against them. But he's gonna go on and say in the chapter, it's not because of you. It's not because you are better, but it's because this is my sovereign purview. This is what I'm doing, and I've chosen you because of my promise that I made to your forefathers. Some people would respond back to that. Th this would qualify as genocide. That's the word that's typically used. Paul Copin has his book with the famous title, is God a Moral Monster? Did God Commit Genocide? I think is a second book that has a similar content. Is this genocide, is this something that you would say we hold our nose at it? We accept it for what it says we, but we don't like it. And I guess what we're not saying here that other people would be quick to bring up is that this included everybody. Other techs would say that this is men, women, and children, and Paul Copin among others would defend God and say, well. This is hyperbolic language. This is not truly meant to give Israel orders to, to do this. This is in keeping with the way that nations talked about other nations. And it's akin to someone in a football game saying, oh man, the rams destroyed the chargers, or whatever. Mm-hmm. They didn't really do that, but that's the language of the day and everyone understands what we're saying. So is it something like that or is this genuinely, I mean, when you, when someone says, well, that's genocide, how do you respond to something like that? So genocide you. When dictionary on me earlier, let, I'm a dictionary here. Let's do it. Do it genocide. Is this, it's the deliberate and systematic killing or persecution of a large number of people from a particular nation, national or ethnic group, with the aim of destroying that nation or group. So it sounds like it fits it, it sounds like it fits. Although I would say genocide is aimed at them because they belong to that nation. Mm-hmm. And that's when I said, this is not ethnic cleansing in the sense that this is not racially motivated. God is not looking at Israel saying you are the superior race like Hitler did with the Jewish people and with so many others and saying, we're gonna wipe them out. He's not saying you're the superior race. Thereby go wipe out these mongrels, these infidels, these people that are not, that don't measure up, rather God is saying. They've sinned, they're evil, they're wicked, they're worshiping false gods, and they're deserving of death. This goes back to the wages of sin is death. This goes back to the same reason today that the tribe that's in the remote island that hasn't had the missionaries reach them, they're still gonna die and go to hell for not respond. To the God of creation. Now, we've talked about varying levels of hell and I think even that could be talked about in this context with the young ones and the little ones and comp the amount of guilt that's there and what does that punishment look like for them. But this is not about. Israel as a nation being superior to the other nations. This is about Israel as God's people doing the work that God wants them to do because these nations were evil and sinful against the God of creation. I don't think the definition requires the nation itself to feel like they're superior. These are ethnic groups, the Amorites, Canaanites, et cetera. They're labeled as that's how we qualify them. That's how we categorize 'em. And here's what I would say to add to what you're saying. Even if we were to say, oh yeah, this is genocide. Let's just say that the 2026 definition or whatever, whenever this was made, fits what's what you see in the Bible. And I'm not saying that it does, but if we were to say that, I would say, well, it's different when it's God saying this is what's going to happen. If God decrees justice and judgment, it's God's right. That's his. Prerogative, he gets to choose these things, right? It might make me feel uncomfortable. And we even talked about this semi-recently when we talked about the future judgment of the nations and people that we love. That doesn't sit well with me. I don't like that. That doesn't make me smile. But I do trust that God is just, and he's going to do what's right. And when I read tech text like this, I think like I can understand the skeptic saying, but well this is genocide. Can't you see that? And I say, well, I guess yes, from a human level I would say it, that would qualify. What Hitler did was genocidal, but when God does it, it's fundamentally different. He doesn't fit under our categories. We fit under his. And so for me to point my finger at God and say, God, you're doing this, this, and this. I have to be very careful at that because I'm working against a God who knows all things, who decrees justice and is himself the foundation of righteousness and justice. And so when I read these texts, they're hard and there's answers to them. There's lots of answers to them about how people approach. Bringing a solution to this. But the answer we can't give any ground on is God is well within his rights. Right. His prerogative as the divine ruler of creation to do what he chooses. Life is a gift. He can give it at will. He can take it at will. Mm-hmm. And I think we need to start there before we make any other guesses about what's happening in these texts. Yeah. Yeah, I would agree. All right, let's go over to Mark chapter 12. Mark chapter 12, a little bit more quickly in the New Testament for today. We've got Jesus continuing to confront the religious leaders, and he does so pretty starkly with the opening of Mark chapter 12 verses one down through verse, uh, 12 when he tells the parable of the tenants, which was aimed at the Pharisees, and Jesus says the Father created this vineyard. And lent it out to tenants to take care of it. Now, the implication here is this is the leaders of the Jewish people. The, the tenant, the vine is Israel, and those that are caring for it are the gardeners are supposed to be the Pharisees, but also the religious leaders from throughout Israel's history. And God says I sent messengers to them. These are gonna be understood, most likely as the prophets, these servants that are gonna come and try to call them to do what they should do, what God expects them to do. Where's the fruit, where you need to produce the produce that God has. Tahi were doing. They killed the one. They killed the next. Then ultimately, what is the owner of the vineyard gonna do? He's gonna send his son and they're gonna say, this is the heir. This is the one. Let's take him out. If we take him out, then it can be ours. And so Jesus. It gives this parable clearly referring to himself as the son here. And I think that the Pharisees understood this because that they even begin to ratchet up their desire to arrest him at this point. But then they're going to continue to pursue, they're gonna continue to try to catch him in these various traps, including in the rest of this section as well. So he quotes here, Psalm 1 18, 22 23, the stone that the builders rejected has become the cornerstone. This was the Lord's doing, and it is marvelous in our eyes. Now, I wonder when you think about when you're talking to a skeptic or someone who says, oh yeah, the Bible is true, because we have predicted prophecy. I wonder if you would think about Psalm 1 18, 1 18, 22 and 23, but this is what we mean. Prophecy is often a little more, it's fuller and richer than what we think. It doesn't say like, here on March 22nd and 2026, there's going to be a whatever, and this is gonna happen. Prophecy is. Much more fully orbed in scripture and some of it fits in stuff like this. This is from Psalm one 18. In fact I would read Psalm one 18 if I were you, just to get a sense of how scripture talks to itself and how it speaks to itself and how you see type and anti type and how you see prophecy and fulfillment. It really important because even though Mark is talking, I think largely to a Roman or Gentile audience, he still sprinkles these things in there to help people see this is not coming outta nowhere. This is very much attached to the Old Testament and it's carrying through to the new. The next section there, paying taxes to Caesar, again, they're trying to trap Jesus. Jesus is going to answer them more than sufficiently in, in such a way that they're left without challenge. They're left without objection here. And this is where he says, render to Caesar, that which is Caesars and give to the Lord that which is the Lord, or give to God the things that are Gods. And it says they marvel at him there. And then you've got the Sadducees coming up. The Sadducees denied the resurrection. They're gonna ask him, they're gonna present this scenario. Well, what about this guy who, you know, marries and he dies and then his wife marries. Whose wife is she gonna be in the future? And this is where Jesus says they neither marry nor are given in marriage, in eternity. But then he goes on and says, to confront the Sadducees here about the greater issue. He says, as for the dead being raised, have you not read in the book of Moses in the passage about the bush, how God spoke to him saying, I am the God of Abraham and the God of Isaac and the God of Jacob. He's not the God of the dead, but the God of the living, you are quite wrong. So here he appeals back to. The burning bush where those patriarchs had already died, and yet God is telling Moses, I am their God presently, and Jesus is here telling us to interpret that as understanding that God was saying they're alive, they're with me. They've resurrected because I'm the God of the living, not the dead. What's the connection there then if he responds to them saying, Hey, you think these guys are dead, but they're alive? How does that answer the Sadducees question? When they say, well, whose wife is she gonna be? I think because they stay at the resurrection, whose life's she gonna be. And, and I think we need to hear the appropriate level of cynicism in their tone. I think there, this is the gotcha question going, see, the resurrection doesn't even make sense because you guys don't even anticipate situations like this. Here's a scenario, what about this one? Here's our gotcha for you Jesus. Clearly the resurrection doesn't make logical sense, and so Jesus does answer their question by setting aside saying, well, that's not what the resurrection is gonna be like. They neither marry nor are given a marriage. But as for the resurrection itself. Let's go back to what the God that you believe in the Old Testament. God, let's go back to the burning bush with Moses. The Torah, something that you revere, and let's pay attention to what he says here because he's saying that he's the God of the living now the dead I. Yeah. And in case you didn't, in case you didn't see it, he, this is a reference to Levert marriage. We didn't explicitly say that, but in Deuteronomy 25, you just read this. So if you read about Levert marriage, a brother marrying his deceased brother's wife and carrying on his name, that's what's being referred to here. Remember the Sadducees don't believe in the resurrection. They don't believe in angels. They're, they're very modern in that sense. And they really only honor the five books of Moses, which is why this is where they choose to battle with Jesus. All right. Well, let's pray and then we'll be done with this episode of the Daily Bible Podcast. God, I pray even as we, we began looking at that interaction with the disciples and Jesus's anger or annoyance with them over their lack of faith, I pray that you'd help us to have the appropriate measure of faith that we wouldn't ever do anything that would lead to an aggravation. Of you looking at us saying, how much longer do I have to expose you to the same truths over and over again before you understand. We thank you that you are patient with us, though, even as you've revealed yourself to be patient with the nation of Israel and patient with Christians down through the ages, patient in our own lives, and we're so thankful for that. And we pray that you would continue to be patient with us, but continue to make us more like Christ every day so that we would be as useful to you as possible. And we know that your word is so instrumental in that, so keep us in it, we pray in Jesus' name. Amen. All y'all keep reading those Bibles and tune in again tomorrow for another edition of the Daily Bible Podcast Chow. Bye.

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