00:00 Introduction and Welcome

01:55 Lent, Fasting, and Church Tradition vs. Scripture

03:48 Today’s Reading: Leviticus 26 — Blessings, Curses, and Covenant Faithfulness

06:12 God’s Discipline: ‘Sevenfold’ Consequences and the Goal of Repentance

07:47 Hard Texts & Hope: Horrific Consequences, Sabbath Years, and Restoration

10:27 Leviticus 27 Wrap-Up: Vows, Redemption, and Finishing Leviticus

12:12 Mark 2 Begins: The Paralytic and Jesus’ Authority to Forgive Sins

13:35 Why Jesus Speaks Indirectly + ‘Son of Man’ from Daniel 7

15:09 Calling Levi (Matthew): Jesus Eats with Sinners, Not the Self-Righteous

16:10 Fasting & Sabbath Debates: The Law’s Purpose and Reading the Bible Wisely

18:37 Abiathar vs. Ahimelech: David, the Bread of Presence, and Honor-Shame Culture

21:51 Closing Prayer

22:32 Outro and Podcast Information

Find out more about Compass Bible Church.

Learn more about our Bible Reading Plan.

Questions or Comments? Email us podcast@compassntx.org

Hey everybody.

2

Welcome back to another edition

of the Daily Bible Podcast.

3

What's up folks?

4

It is Wednesday.

5

In fact, as you were just telling me

Pastor Rada, it is Ash Wednesday today.

6

That's right.

7

Everybody named Ashley gets a shout out.

8

So we have a one Ashley that I

know of in our church at least.

9

That's right.

10

So what's up, Ashley?

11

Yeah.

12

Hi.

13

Here's your official.

14

There's your shout out.

15

No.

16

You may see some people walking around

maybe at your office or you go to your

17

local Starbucks or whatever and they're

gonna have some dirt on their foreheads.

18

Don't wipe it off for them.

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It's on purpose and it usually

is a sign that they have observed

20

some sort of liturgical service

surrounding Ash Wednesday pass ride.

21

Can you give us some insight into

what Ash Wednesday is all about?

22

I'm not entirely sure.

23

I know that traditionally they

put the ashes on the forehead as

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a symbolic start of the occasion

of the 40 days leading up to.

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Easter.

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So this next 40 day segment

is typically called Lent Ash.

27

Wednesday is what kicks it off, and

in this timeframe there's usually some

28

fasting from some, a food, a drink.

29

Some people use it as a way

to mitigate a bad behavior.

30

They don't drink alcohol for 40 days.

31

There's something like that, but

I'm not entirely sure what the

32

significance of the ashes are.

33

Do you know anything about that?

34

From what I understand that the ashes

when they're put on the forehead,

35

they're supposed to be put on the

forehead in the shape of a cross.

36

Right?

37

And that is meant to signify both

repentance and belonging to Christ.

38

In fact, you may know some of your

friends or relatives who are part of

39

the Catholic church, or maybe you have

come outta the Catholic church and you

40

used to make the shape of the cross

before getting up and coming forward

41

to receive mass or communion, even in

the Episcopal church, sometimes people

42

will do that, and I think there's a.

43

Connection here in that, the reason

people would do that is it was a sign

44

that the cross was to go before them.

45

And it was similar of the idea.

46

I believe it was St.

47

Patrick who was the one that

was saying the cross before me.

48

The cross behind me.

49

The cross above me.

50

The cross below me.

51

Indeed.

52

It was so that idea that, that the cross

is always meant to be in front of us.

53

We were to.

54

To keep our minds there and be

reminded of the sacrifice of Christ.

55

And I believe that's the point

of Ash Wednesday as well, is it's

56

meant to remind people of that.

57

But it also marks the beginning of

the Lenon season, which I think we

58

talked about recently on the podcast,

which marks 40 days of a fast.

59

That again, if you're part of one

of the more liturgical churches, and

60

when we say liturgical churches, what

we mean by that is the churches like

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the Catholic Church, the Episcopalian

church, some Methodist churches I

62

believe would participate in this.

63

Presbyterian churches you may participate

in something called Lent, and that's where

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typically you give something out for Lent.

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Sometimes you'll find people

that give up coffee for Lent, or

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you'll find somebody that gives up

watching TV for Lent, or you'll find

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somebody that gives up exercising.

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For Lent, but it's meant to

be something that costs you.

69

and like any fast, anytime that

you're tempted to go back to that

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it's an opportunity to remember

something or to pray, or in this

71

case, to remember the cross.

72

Remember the death of Jesus.

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So it's a way to prepare one's soul,

one's spirit, one's heart for remembering

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the death of Christ during the Easter

season, and that kicks off today.

75

So why don't you do this?

76

Yeah.

77

So there's nothing sinful about it.

78

In fact, I think that was the

question that we asked the other

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day, is there anything sinful

about Lance or Ash Wednesday?

80

And the answer is no.

81

It's also not anything that's

specifically prescribed in scripture.

82

So it's something that is

part of church tradition.

83

And so a lot of these churches, like

the Episcopal Church, the Catholic

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Church, and others, like I mentioned

before, it's been part of the tradition.

85

It's been part of what the

church has done for a long time.

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And so it's continued.

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Even today, it's not a.

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Biblical prescription though.

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So when we talk about what defines a

church or what defines a Christian,

90

we have to be careful not to add

to what the scriptures talk about.

91

That doesn't mean that you can't do

more as a Christian than somebody else

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does, but if we're gonna come back and

say, what does a church have to do?

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Or what does a Christian have to do?

94

We need to make sure that we're saying

a Christian needs to do what the

95

Bible says a Christian needs to do.

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And this would be an instance

where this is an option.

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You're free in Christ to

do this if you so choose.

98

But this isn't a

prerequisite that is implied.

99

That is applied across the board

to all churches and all believers.

100

Well, let's get into our

daily Bible reading for today.

101

We are in Leviticus 26 and 27, and then

Mark chapter two, Leviticus 26 and 27.

102

So Leviticus 26 is a chapter

about the blessings for obeying

103

the Mosaic covenant in the.

104

Curses for disobeying the mosaic covenant.

105

And one of the things that stood out to

me this time around was down in verse

106

nine, he is talking about the blessings

at this point, by the way, the cursings

107

get way more ink than the blessings

do, but under the blessings, he says,

108

down in here, verse nine, if you

obey me, he says, I will turn to you.

109

And make you fruitful and multiply

you, that those are conditions

110

of the Abrahamic covenant.

111

So we're talking primarily about the

mosaic covenant, but here God is gonna

112

reference back the mosaic covenant, the

offspring part of the mosaic covenant.

113

I will make you fruitful and multiply you.

114

And then he says this, I will

confirm my covenant with you.

115

So this seems to imply that there is

some sort of connection or relationship

116

between the Mosaic covenant and the

Abrahamic covenant that the way that

117

Israel pursued their faithfulness

to the Mosaic covenant was gonna have

118

a bearing on the Abrahamic covenant.

119

The caveat I would say is that this

is not a bearing that would undo the

120

promises of the Mosaic covenant, but

it could delay their fulfillment.

121

And that's ultimately what we see.

122

And that's why still today we

are awaiting, in Israel, still

123

awaiting the full fulfillment of

the Abrahamic covenant, which is

124

again, is land seed and blessing.

125

They didn't.

126

Follow through.

127

They didn't obey the way that they

were called to hear, but there's

128

a relationship between how they

treat the mosaic covenant and God's

129

faithfulness in the Abrahamic covenant.

130

Right.

131

And one of the things that

you'll notice here is that part

132

of the reason for the covenant in

the first place is because God.

133

Desires to commune with his people.

134

Verse 12, part of the benefit

or the blessing that they would

135

enjoy is communion with God.

136

He says in verse 12, and I will

walk among you and will be your

137

God and you shall be my people.

138

This is the constant refrain that you'll

read throughout the Old Testament, and

139

you'll also read in the New Testament when

God finally does dwell among his people.

140

In Revelation chapter 21, this

is the end of human history.

141

God himself will be with them as

their God, and he will dwell among

142

them and they will be his people.

143

Well, here, God promises to do exactly

that with the people of Israel.

144

If they would obey his covenants,

if they would keep the covenant

145

stipulations and regulations,

of course they failed in this.

146

And so because of their failure,

this is what necessitated Jesus

147

to come and be the one who would

deliver them and secure them.

148

Connect them to a covenant where

they could not lose any part of it.

149

And they do that through Jesus' sacrifice.

150

Again, the majority of this chapter

is gonna be on the discipline that

151

would come for their disobedience,

and that is the rest of chapter 26.

152

And in there, there's a

couple things to note.

153

Number one is when you look at

verse 17, when he's talking about

154

the consequences, when he says,

I will set my face against you.

155

I mentioned this the other day or a

couple weeks ago in my preaching, that

156

this represented the whole person of God.

157

The face was where you saw

how a person is feeling.

158

And we would know that

today, see somebody's.

159

Facial expressions.

160

And that gives a general understanding

of how they're doing internally as well.

161

So when he says, I will set my

face against you, this is God

162

saying, I'm going to be against you.

163

My whole person is going to be

against you, and the discipline

164

is going to be doled out to them.

165

Notice in verse 18, here,

sevenfold for their sins.

166

And then we find it again in verse

21, sevenfold for your sins down in

167

verse 28, sevenfold four your sins.

168

That doesn't mean that they're

gonna get seven spankings or

169

seven lashings or seven rounds.

170

This is a number of completion.

171

God is saying, I'm gonna discipline.

172

You to the fullest extent for your

sinfulness and for your disobedience.

173

But unless we think, man, this is harsh.

174

And why is there so much

ink spilled on discipline?

175

Look at verse 23.

176

It says, if by this discipline you are

not turned to me, this is important for

177

us to understand because God's discipline.

178

Then is the same as it is now,

and that is God's discipline is

179

meant to lead us to repentance.

180

It's meant to cause the person being

disciplined, or the nation in this

181

instance, being disciplined to stop

and say, what I'm doing is wrong.

182

I need to repent, and I need to turn

from my sin, and I need to pursue

183

instead what God wants me to pursue.

184

So God's gonna discipline to the

fullest extent, and yet he's doing

185

it for the good of his people.

186

You wanna chat about verse 29 where he

says, one of the consequences of your

187

sinful rejection of me is that you

shall eat the flesh of your sons and

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shall eat the flesh of your daughters.

189

You want me to, to talk about that?

190

Yeah, yeah, yeah.

191

We're we're all disgusted by that.

192

Absolutely.

193

We should be.

194

And in fact, I wrote next to that

verse in my bible, horrific because it

195

is, in our eyes, this is abominable

and it's the gravity of the weight

196

of our sin and the consequences of

our sins, such that we would look at

197

something like this and think, why

would God lead them to this point?

198

And the answer is because of

their rebellion against him.

199

This is the natural fruit of

what they were doing against God.

200

And so they were bringing so something

even as horrific as this upon themselves.

201

And this is their depravity as

as God is really turning them

202

over to themselves in some ways.

203

a la, Romans chapter one.

204

So what we would say then, when we

look at a verse like this, God is

205

not forcing them to do this, right?

206

This is not God saying,

this is a good idea.

207

We want you to do this.

208

This is the consequence

of their sinful rebellion.

209

And the devastating effects of sin

are so profound and so pronounced

210

that they even violate the laws

that are written into our nature.

211

It's very unnatural for a

woman to abandon her son or a

212

father to abandon his daughter.

213

And yet here God says one of

the consequences of living in

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perpetual rebellion against

my rule and my leadership is

215

that you'll do the unthinkable.

216

And even though this is true for them

in their time and place, the truth

217

is also that sin can also similarly

blind us in deceive us, such that we

218

do things that are unthinkable and

this is the power of unchecked sin.

219

Notice he also mentions in verse 34,

we talked about the Sabbath year I

220

think a couple episode episodes ago.

221

He says, the land shall enjoy its

Sabbath as long as it lies desolate.

222

While you are in your enemy's land, then

the land shall rest and enjoy its Sabbath.

223

Now, this is God forecasting

the fact that they're not going

224

to observe the Sabbath year.

225

So for 70 years of captivity, they're

going to be there because at least

226

in part of the reason is the land is

gonna be enjoying its Sabbath years.

227

All of this though, come

down to verse 40 again.

228

If they confess their iniquity in the

iniquity of their fathers in their

229

treachery, if their uncircumcised heart

is humbled, verse 41, so that they

230

make amends for their iniquity, then I

will remember my covenant with Jacob.

231

And so even as we look at these

things and we think, man, this

232

is horrific, this is awful.

233

We need to remember that God

is still providing a way for

234

his people to be restored.

235

He's not wiping his

hands completely of them.

236

He's going to discipline them, but

he's disciplining them for the purpose

237

of bringing them back to himself.

238

Yeah, really important here.

239

First John one, nine is

basically what Leviticus 20.

240

Six 40 is saying, right, if we

confess our sins, he's faithful

241

and just to forgive us of our sins.

242

But notice here, he still says in verse

43, but the land shall be abandoned

243

by them and enjoy its sabbaths.

244

In other words, you can still be forgiven

of your sin, but not necessarily removed

245

from the consequences of that sin.

246

And that's a principle

that still plays out today.

247

Well, the final chapter of

Leviticus, Leviticus, chapter 27,

248

deals with people or things that

have been devoted to the Lord.

249

So if somebody makes a vow, somebody

swears, I will give this to you,

250

Lord, here's the rules for it.

251

Some of them were gonna

be able to be redeemed

252

the person could be redeemed, the animal

could be redeemed, the house could be

253

redeemed, the land could be redeemed.

254

But then there is a point at which

if somebody is devoted to destruction

255

before the Lord or something is devoted

to destruction before the Lord, which

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means that their life is forfeit

because of something that they have

257

done, there's no redemption there.

258

There's no clemency to be

offered in situations like that.

259

And so if you look at verse 29, no one

devoted who is devoted for destruction

260

from mankind shall be ransom.

261

He shall surely be put to death.

262

So God is saying if you've done something

or something has been some crime has been.

263

Committed.

264

That's worthy of death, then

that is what you shall receive.

265

You shall receive the death penalty.

266

But other things saying, I

promise this to the Lord.

267

There was an opportunity to redeem

that, but you were going to have

268

to pay for it and add a little bit

extra on top of that to redeem it.

269

So we just finished the book of Leviticus.

270

Congratulations.

271

This whole book is about how the

Levites were to lead and conduct worship

272

services among the people of Israel.

273

So everything that you just read

here has to do with their experience

274

of God and their relationship.

275

To him.

276

Hence all the vows.

277

And the sacrifices and the

consecration and some of the things.

278

The Day of Atonement that we read,

the centerpiece of Leviticus, all

279

of this is how they're supposed to

conduct a relationship with God.

280

And notice and recall, there's lots

of regulations, lots of stipulations.

281

God is a.

282

Pers God is specific about what he

prescribes for his people in terms

283

of how they're to relate to him.

284

Again, some things that are

distinct for Israel, but there's

285

also a lot of carryover and God

cares about how we approach him.

286

And I think at the very least you have

to say, Leviticus teaches me not to

287

come to God, cavalierly or casually.

288

We should come to him with awareness

that he is high, he's holy, and he

289

is rightly feared in a Godly way, not

in Aile, but in a true godly fear.

290

Let's jump over to Mark chapter two.

291

Mark chapter two.

292

As we get to Mark, remember

that mark is a snapshot, just

293

like Matthew is a snapshot.

294

John and, and Luke also different

snapshots of the life of Christ.

295

Sometimes people will be after, for

example, with Matthew, mark and Luke,

296

specifically a common shared document.

297

A lot of times you'll hear it referred

to as q and people will say, well,

298

there's this common document.

299

They're all drawing from it, and that's

where there's minor variances, but

300

a lot of these things are the same.

301

Instead, what we're dealing with is

three eyewitnesses here with Matthew,

302

mark, and Luke recording a lot of

the same events, but just because.

303

They were all recording similar

things, doesn't mean they're all

304

giving the same perspectives here.

305

So Mark, chapter two, we open up

with the story of the paralytic.

306

Well, this, this we read

about in Matthew chapter nine.

307

So that gives you a little bit of an

example of Matthew being a little

308

bit more robust in his treatment

of the life of Christ, including

309

his birth and everything else.

310

'cause Matthew's nine chapters in

Mark we one chapter in, and here

311

we go with the healing of the

paralytic, which by the way is.

312

One of my favorite accounts just

because of the fact that Jesus is

313

making one of the clearest statements

to his deity that we're gonna find

314

when he looks at this man being lowered

through the ceiling and looks at him

315

and says I say to you, get up and walk.

316

Or I say to you, your sins are forgiven.

317

The reaction from the crowd

and the Pharisees is correct.

318

Who has the authority to

forgive sins, but God.

319

And then Jesus basically steps

right into it to say that you may

320

know that I do have that authority.

321

I say to you, get up,

take your mat and walk.

322

And so this is Jesus saying,

I am who you think I am.

323

Even though he doesn't boldly

come out and say, I'm God.

324

So why doesn't he do that?

325

Because I would agree clearly.

326

He's making every effort to

say it without just saying it.

327

Is he saying it?

328

Maybe we're just missing it

because we're not biblically.

329

Aware enough.

330

What do you think is happening here?

331

I think it's what John talks

about so often with Jesus when

332

he says it was not yet his hour.

333

And so when you think about early on in

Jesus' ministry and John, when he does

334

the miracle at the wedding and Cana when.

335

Mary first comes to him, he says to

her woman, it's not yet my hour.

336

Or when in John, Jesus' brothers

wanted him to go up publicly to

337

that feast and make his entrance.

338

He says, it's not yet my time.

339

My time has not yet come.

340

And I think that's what he's doing here.

341

So he's answering it wisely and shrewdly

so that those with ears to hear, including

342

his own, own disciples, would be able

to affirm some of their suspicions

343

and even some of his, his enemies too.

344

He's still not answering it in such a way

that the enemies would immediately have

345

grounds to charge him with blasphemy and.

346

Drag him before because

it's not yet his time.

347

What about his use of the son of man?

348

Would you make anything of that?

349

It's, he's not calling himself son of God.

350

Right.

351

But son of man seems like

it could be significant.

352

Yeah.

353

Son of man.

354

Going back to, we talked about this

recently as well, going back to

355

Daniel chapter seven, Daniel chapter

seven being another Messianic passage

356

where the son of man is displayed as

coming on the clouds to the ancient

357

of days, and there he receives.

358

Authority.

359

He receives authority

and he receives kingdom.

360

So this title, son of Man, had a

messianic implications as well.

361

And so Jesus is making enough statements

along the way, be it Son of God, son

362

of man, or situations like this, that

he is making it clear to those with

363

eyes to see, and ears to hear who he

is as he is leading his followers.

364

Amen to that.

365

From here.

366

He goes on and is gonna call Levi.

367

Levi, by the way, is the name Matthew.

368

It's another name for Matthew here.

369

And Matthew is gonna be a tax collector.

370

Jesus is gonna be confronted

for hanging out with the sinners

371

and the tax collectors, and he's

gonna make that statement again.

372

It's not the healthy that

need a physician, but the sick.

373

And he came to call those

that knew that they were sick.

374

And again, this is to respond to

the Pharisees and that was one

375

of the Pharisees main problems.

376

They were sick, but they

didn't know they were sick.

377

They needed the righteousness that

he provided, but they didn't think

378

they did because they thought

they were righteous enough.

379

And so Jesus is saying, these

people know they're not righteous.

380

And so that's why he's spending that time

with them because they're receptive to his

381

teaching, because they know they need it.

382

Also, Jesus makes the point

that the sick go to a physician.

383

I think it's important to

see that Jesus is okay with

384

Christians who and physicians.

385

Yeah.

386

I think that's a common sense

thing that we all, I don't, I don't

387

know if we, maybe we do take it for

granted, but one of those things that

388

scripture says this is the right thing.

389

In fact, he's telling them like, if

you're physically sick, you go to this

390

physicians that work with your body.

391

You're spiritually sick.

392

You need a divine physician

to work on your soul.

393

Yeah.

394

In the next two sections here in chapter

two, Jesus is going to make a point about

395

what he's doing there and who he is,

because initially he's gonna be asked

396

some questions about why his disciples

aren't fasting or washing their hands.

397

And Jesus is gonna say, here, Hey, look,

this is not the time for them to do that

398

because the bridegroom is still here.

399

And so it's not time for them to be.

400

Fasting or mourning or

going through these things.

401

In other words these are

questions about the law.

402

And in the last part of chapter two,

he's gonna get questions about the

403

law again, because the disciples

were plucking the heads of the grain.

404

Pharisees are gonna say, Hey,

they're working on the Sabbath.

405

Jesus is gonna say, again,

you're missing the points.

406

And so Jesus is not abrogating this,

he's not setting an aside completely.

407

He does say, look, there will be a

time to fast again in the future.

408

And he doesn't completely say, Hey, the

Sabbath is pointless or meaningless.

409

But he says, you guys are

elevating the law above its place.

410

It's not about the jot and tittle

and obeying every single part of it

411

for the source of righteousness,

just for the sake of obedience.

412

We need to understand what the point is,

and especially in this last part with the

413

Sabbath, he's gonna say the Sabbath was

made for man, not man for the Sabbath.

414

And so you're subjecting people,

you're causing people to suffer

415

for your definition of what they

should be doing, right, as far

416

as righteousness is concerned.

417

And you're missing the

point of the law completely.

418

This is.

419

Interesting as well, because you

have to think about the fact that

420

the Sabbath, even though it was

inflexible and that it was part of

421

the 10 Commandments, it was also

flexible for certain groups of people.

422

The Levites routinely

broke the Sabbath, right?

423

Because they had to, that was their job.

424

They were to lead services and to

help people with their sacrifices, and

425

so there was always gonna be people

that were breaking the law, and I'm

426

doing air quotes here, because they

weren't actually breaking the law.

427

God was giving this law to

people to say, use your Nain.

428

Mm-hmm.

429

There's times when this doesn't.

430

This should not be applied to be

more than what it's supposed to be.

431

And I think it's true that God does

expect us to use our noggins when it

432

comes to doing the same with our Bible.

433

There's things that scripture says that

we have to be wise enough to know when

434

do we apply this versus apply that.

435

Mm-hmm.

436

For instance, one of the most famous

proverbs is do not answer a full answer.

437

A full thank you according to his folly.

438

And then the next verse is, answer

a full according to his folly,

439

let's he be wise in his own eyes.

440

Right?

441

So which is it then, right?

442

Do you do both?

443

Do you do one or the other?

444

And of course, the answer is it takes

wisdom to know when to do which.

445

And I think the same is

true when Jesus instructs us.

446

The law of the Sabbath was not

meant to be was not meant to be a

447

mere obligation that you fulfill.

448

But meant to help give you the

sufficient rest that you need so

449

that you can serve the Lord with

all your heart, soul minus strength.

450

And even that was meant to be a

means of worship and rest toward God.

451

So read your Bible wisely.

452

It would be my point.

453

Amen.

454

Yeah, I agree a hundred percent.

455

Can I ask you one question here?

456

Yes.

457

If you're a close reader, your

Bible, you're gonna ask about a thar.

458

It says here that in verse 26, David

went to the House of God and the time

459

of Abiathar, the high priest, and

he ate the bread of the presence.

460

Two things there.

461

Number one, David ate the

bread of the presence.

462

We just read about this, right?

463

This was for the priests, right?

464

How could David do this, right?

465

And so he was on the run for his life

from, from Saul at this point in time.

466

And so he went in and it seems that

here, and this is the point that Jesus

467

is making, it was better to preserve

the life of David to allow him to

468

eat this food because that was the

food that was available, and that was

469

the only food that he had access to,

rather than to say, Hey, ceremonial.

470

You're not allowed to eat this bread,

and so we're gonna keep it from you

471

and you need to go starve instead.

472

And so there's again, a permission to

say there's flexibility here in some

473

of this the situations of, of what

it looks like to obey the law in this.

474

And that's, this is fascinating

for more than one reason

475

because David deceived him.

476

He did not tell him the truth

about what he was doing.

477

And he was running, he

was on the run from Saul.

478

He just tells him, look, hey,

Saul sent me on a mission.

479

I've got enrolled.

480

Do you have anything?

481

It's so fascinating because Jesus

uses David as it seems like a

482

justification to do what he's doing.

483

And he's saying, if you can respect the

484

lesser David.

485

Surely you can respect the

greater David and not justify

486

yourselves over and against me.

487

Yeah, I think that's what he's doing here.

488

Also a thar wasn't the guy's name,

it was a Alek who was a Thar's son.

489

Any comments about why it says

a thar here, why Jesus chose

490

to use a thar versus a Alek?

491

I don't have any comments on that.

492

So, well, here's, here's

what I would know.

493

And I think this is probably

the best the best answer I

494

could give Jesus is no slouch.

495

He knows his Bible, right?

496

He's quoting the Bible left

and right to the devil.

497

We're gonna see that.

498

And so I think what's happening here

is that it must be that a Bihar, the

499

high priest had greater prestige.

500

It's like when mm-hmm.

501

You see the Old Testament authors

being referred to, and it's like,

502

oh, the author Isaiah says, and

it's actually a compilation piece.

503

Mm-hmm.

504

There's more than one.

505

There's more than one

prophetic oracle being cited.

506

Mm-hmm.

507

Tradition is that you give the one

with the greatest honor, the greatest

508

authority, the title, so to speak.

509

Mm-hmm.

510

It's an honorific way to show respect

to a certain person, and the one with

511

the highest ranking, the highest title,

he's the one that gets the privilege.

512

And so Isaiah would get that here.

513

I would have to say it's

probably something similar.

514

Abiathar is the more well known

high priest versus a alek,

515

which is why he's cited here.

516

It's similar.

517

I was, as you were just talking about

that we see that a little bit with.

518

Anis and Caiaphas.

519

Yes.

520

In later on in Jesus' life when it's

like, okay, which one is the high

521

priest during the crucifixion of Jesus?

522

Well, Caiaphas is, but Anis held a

high position because he was Caiaphas

523

father or father-in-law who held

father-in-law the position before.

524

I think so.

525

Yeah.

526

So we see that with,

with even there later on.

527

Yeah.

528

So prestige.

529

Yep.

530

Which by the way it's another evidence

of the honor shame culture that

531

exists within the Eastern mindset.

532

We're westerners, we don't get

this, we don't do the same thing.

533

But the honor, shame

distinction is a big deal.

534

Yeah.

535

And because they look at the world

differently than we do, the honor that

536

they would pay to somebody like a Bihar,

they're willing to do, even if it's

537

not technically correct in the strict.

538

Literal sense of the word.

539

It was a alek, not a thar, but a thar

gets billing because he's, it's like

540

when you watch a TV show and the show,

it always puts the star's name in the

541

big, bold letters and everyone else is a

quick, like, three seconds on the scene.

542

Oh, yeah, they were there too.

543

Yeah.

544

They were there.

545

But the real person that's in this

thing is, Ben Stale, Stiller.

546

Yes, one of those guests, yes.

547

It's honor, shame, very

much an Eastern mindset.

548

So just, he heads up FYI.

549

Well, let's pray and we're

done with this episode.

550

God, thanks for a book like

Leviticus that we just wrapped up.

551

And thanks for the reminder that we need

to be serious about how we approach you.

552

We need to be careful

about how we approach you.

553

We need to be holy as you are

holy, and we are grateful for that.

554

And so thanks for bringing us

through this book, Leviticus.

555

We pray that you'd continue to sustain

us as we continue to read through

556

numbers next, and as we continue in

the New Testament through Mark here in

557

the gospels, and then get into the epi.

558

We're so grateful to

have your word to study.

559

I pray that we would treat it well and

with the reverence that we that is worthy.

560

That we should make time to spend

time in your word because this

561

is the clearest way that we can

hear from you on a regular basis.

562

So we pray this all in Jesus' name.

563

Amen.

564

Keep reading those bibles and

tune in again tomorrow for another

565

edition of the Daily Bible Podcast.

566

See you then folks.

567

Bye.

568

Edward: Thank you for listening to another

episode of the Daily Bible Podcast.

569

We’re grateful you chose to

spend time with us today.

570

This podcast is a ministry of

Compass Bible Church in North Texas.

571

You can learn more about our

church at compassntx.org.

572

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we’d appreciate it if you’d consider

573

leaving a review, rating the show,

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574

We hope you’ll join us again

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575

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