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God • Episode 12
God, Abraham, Demons, & Giants Q+R
61m • October 8, 2018
This is our third Q+R in our God series. Thank you to everyone who sent in questions! Tim and Jon discussed four.
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This is our third Q+R in our God series. Thank you to everyone who sent in questions! Tim and Jon discussed four of the questions we received. Here are the questions and timestamps:
Q1: (1:05) Bryce from Chicago I'm currently studying in Chicago at the Moody Bible Institute. A bunch of guys from my floor were watching the Season 5 premiere, and we had a specific question for the God series: How does God's interaction with the world, that is, wanting to co-rule with celestial and terrestrial creatures, relate to God's transcendence and sovereignty? And to all of you at The Bible Project, your work is inspiring and helpful every day––thanks so much!
Q2: (11:42) Linda from Portland, Oregon I've heard a Tim Keller podcast sermon on Abraham's conversion with the three visitors he entertains in his tent before they go down to bring judgement on Sodom and Gomorrah as being an intercession like the one between Moses and God. Can you comment on how this earlier Abraham story contributes to the intercession paradigm you talk about from the example of Moses?
Q3: (25:15) Brian from Cleveland In God E7, you mentioned Christopher Wright's commentary and explanation of Moses' intercession and the purpose of the narrative. Moses is counting God's consistency despite God's threat. When God relents or changes His mind, He's actually showing Himself to be consistent. My question is this: Is something similar happening in Genesis 22 when Abraham is asked to sacrifice Isaac? There's no explicit mention of Abraham praying or interceding, but his faith in God's consistency is evident. Thanks!
Q4: (43:45) Maggie from Wisconsin Tim said that people that are interested in the spiritual realm today usually disconnect it from the political power structures, even though the biblical authors saw the two as intertwined/mirrors. However, it seems that the majority of the demons that Jesus was casting out within the New Testament were in individuals that were not politically powerful people.
Watch our God video here: https://bit.ly/2CycuKe
Show Resources:
"The Origin of Evil Spirits: The Reception of Genesis 6:1-4 in Early Jewish Literature" by Archie Wright
"Jesus and the Impurity of Spirits in the Synoptic Gospels" by Clinton Wahlen
"The Last of the Rephaim: Conquest and Cataclysm in the Heroic Ages of Ancient Israel" by Brian Doak
"The Unseen Realm" by Michael Heiser
Show Music:
Defender Instrumental by Tents
Show Produced By:
Dan Gummel
Genesis 1-2
Exodus 2:23
Leviticus 11-15
God E1 – 1hr 8m
God or gods?
God E2 – 37m
No Other God
God E3 – 1hr 12m
1hr 12m
Origin of Spiritual Beings + Mini Q&R
God Q+R 1
Experiencing God Through Humans
God E7 – 1hr
God's Fusion With Humanity
God Q+R 2 - Live!
God E10 – 34m
God's Name is a Character
God E11 – 1hr 8m
God's Word, Spirit, & Wisdom
What is God's Name? Feat. Dr. Michael Heiser
Who is the "Son of Man?"
Is Jesus God?
Who Did Jesus Think He Was?
Jesus' Identity in John's Gospel
God Q&R 3 - Questions About Jesus' Identity
The Trinity & God's Identity
Who Did Paul Think Jesus Was?
Jesus and God's Spirit
God Series Recap
Podcast Date: October 8, 2018
Speakers in the audio file:
Jon Collins
Tim Mackie
Jon: This is The Bible Project podcast, and this is Jon and Tim Mackie.
Tim: Here we are.
Jon: Here we are. Today on this episode, we are going to do a question or response. We've been going through a long series on the complexity of God in the Bible. We've done something like 12 episodes, and it's spun out a lot of really cool discussion, and some great questions. So that's what we're going to do today, is answer some questions.
Tim: This is our third point in the series, stopping to respond to questions, I think. So awesome. You guys have sent in wonderful, thoughtful questions. Let's go for it.
Jon: Here we go. Jumping right in, what do you get for us?
Tim: We've got a question from Bryce Stun who lives in Chicago, Illinois.
Bryce: Hey, Jon and Tim. My name is Bryce Stun from Lawrence, Kansas but I'm currently in Chicago, Illinois, studying at Moody Bible Institute. A bunch of the guys from my floor we're watching the Season 5 premiere, and we had a specific question for the God series. The question is, how does God's interaction with the world that is wanting to co-rule with celestial and terrestrial creatures, relate to God's transcendence and sovereignty? And to all of you at The Bible Project, your work is inspiring and helpful each and every day––thanks you so much!
Jon: Great question, Bryce. Thanks for watching the live Q&R. That was a fun experience.
Tim: Yeah, totally. I hope you had some popcorn or something to snack on.
Jon: I wonder if they noticed the room where we did the live Q&R, the people that joined for that event weren't necessarily people following the podcast.
Tim: That's right.
Jon: People in the room were totally lost. I think they were going like, "What is happening? What are you guys talking about?"
Tim: Like out of the starting gate, we're talking about stars and divine beings and the resurrection body.
Jon: And I'm looking out, and everyone's just like, "What? Deer in the headlights."
Tim: Totally, yeah. But for faithful podcast listeners, you guys knew why we were talking about stars and resurrection bodies. So Bryce, you and your friends' question is really good, and it's naturally the question that arises I think out of a thoughtful reading of Genesis 1. About 2 billion thoughtful questions should arise out of reading Genesis 1.
Jon: A lot of questions.
Tim: One reasonable question is, there's an Elohim introduced to us on page 1. We'll discover on page 2 this Elohim's personal name is Yahweh. What kind of Elohim is being described? Well, one that can generate a universe out of his creative thoughts and words and purposes. That's remarkable. It's a remarkable being. That's a being that has a lot of power.
Jon: Yeah, the most power in the universe.
Tim: Apparently. What other powerful thing could there be than one that can generate reality? So, what does that being do? How does that being operate with such responsibility? We've talked about this before, but it's good to focus it in, in relation to the question of God's power and sovereignty, and so on. Is that after bringing order to the chaos in days one through three, he brings form to the chaos by creating time, by separating the chaos waters from the chaos waters to create space, then day three for dry land to emerge.
Jon: Because you could have stopped there.
Tim: An Elohim could have. Let's think about an Elohim that just wants to master chaos and then be lord of all and master of all.
Jon: It's just kind of like painting.
Tim: Yes, yeah.
Jon: It's just kind of like, "Oh, cool. I'm going to do this really beautiful project. Oh, look how beautiful that is," and then there's no other beings to share with.
Tim: There's no other beings involved. It's just a solo work. Jon: A painting that no one else gets to see.
Tim: Yeah, that's right. That was a possibility, of course. Jon: But then why are we here?
Tim: What days four through six goes through back all three of the elements that were ordered on days one through three, and then God starts sharing His world. And specifically on day four, He delegates authority/rule to these heavenly beings. He tells them to rule the day and night so they become responsible for guarding the order of time.
Jon: Whatever that means.
Tim: Well, but think. Remember, as our friend Mike says, get your inner Israelite in your head.
Jon: Well, people listening won't know that phrase.
Tim: No, that's right.
Jon: We're just hanging out with Mike Heiser, and he has the phrase.
Tim: That's right. In an interview with my Heiser that we did, we've referred to this work before - will come out later in the series.
Jon: But he talked about having the inner Israelite in your head.
Tim: Getting an ancient Israelite in your head. Channeling your inner ancient Israelite when you're reading the Bible. It's a great image. So put the ancient Israelite in your head, especially if you're a priest or Levite running the temple in Jerusalem, and God's given you the sacred feasts to order the year by so that every week and every month is a ritual retelling of the story of Israel and of creation.
Jon: And how do you know when those days are coming? You look at the stars.
Tim: The stars. So the stars become the guardian of day and night of their calendar. Sabbath, Passover, Tabernacles, all that stuff. And so, they're told to rule. That's a responsibility God has given. And some of the stars, really faithfully, they're just on point. They're just always in the same place at the same time. But there are these other ones that wander.
Jon: The planets.
Tim: Do you know the Greek word for "wander"? Jon: I don't.
Tim: Planáō
Jon: Oh, really?
Tim: It's where we get the word "planet".
Jon: It's a wanderer.
Tim: It's the lights up there that wander. They don't behave, they are odd ones. Anyhow, there's a whole bunch of stuff. This all gets into how the ancients perceived the stars. All that to say is the depiction of God's sovereignty is that He shares it with the creatures - the heavenly beings. And then even more remarkable is over the sky land and sea, He shares authority yet again with his images - his earthly images - and he tells them to rule and have authority.
So the fundamental depiction of this all-powerful sovereign God on page one is that He loves to share and that He wants His rule to be expressed through a family of partners, heavenly and earthly. So that's page 1.
Jon: And you used the "family" on purpose there? Tim: Yes.
Jon: It sounded just like a clue.
Tim: Oh, that's true, because family language, the sons of Elohim will refer to the heavenly partners. Actually, the word "son" will come to refer to God's earthly partners as well. The people of Israel are called the son of God, and then the family of Jesus will be called the sons of God.
So God wants His power to be expressed in the world, in the story, through a covenant family of partners. He doesn't want to do it alone; he wants to do it through partners.
Jon: Is He limiting has power in some way then?
Tim: Clearly, because He's surrendering His creation to other wills that may not do things the way He would want them to be done. And that's what creates the plot conflict of the whole Bible.
Let's just pause. Throughout, especially Christian history, especially in the last 500 years, all kinds of debates and divisions and splintering has happened in Christian tradition, based off debates about God's sovereignty.
I mean, the big systems of like Calvinism or Arminianism. What all those traditions are doing is they're wrestling with this fundamental, biblical portrait of the complexity of God's sovereignty. I'm actually much less interested in the systems. What those systems are is just different people's way of organizing how the biblical story works and how God's sovereignty is portrayed. But what everybody has to begin with is this - God's not a solitary - what do you call him? The painter? Whatever.
Jon: This this artist. This hermit artist.
Tim: Yeah. God's being is being in family, being in community, a being that wants to share. Once you get it, especially this is expressing the gospel of John, you realize the very nature of this God is a community.
Jon: Before He even starts creating.
Tim: Before creation, God's a community of eternal love. The word to describe that eventually will be the Trinity in Christian tradition, but for John, he just calls it love. God is love.
Jon: So one way to think about this is that if the nature of the Creator God is a community of love, it seems like a natural extension of that would be this kind of delegated authority.
Tim: Would be creation, like abundance share. It's the same thing like when we talked with our kids about "How can you love mom and me and my brother." I have two sons; you have two sons. And explain our concept, like, "Just because you have love for someone doesn't mean you don't have any left for the other person. Love is this kind of thing that—
Jon: Not a scarce resource.
Tim: Yeah, it's not a zero-sum thing. It's like exponential thing. The more of us there are that are committed to each other in this family, the more love there is that there wasn't there before. And something like that is the image. It's beautiful. Creation is the overflow of God's creative love, and so, God ruling the world, God's power expressed through love and sharing isn't like an invention of the gospel of John. It's right there in Genesis 1 if you have eyes to see it there.
So that's what I think is going on there. God's sovereignty has to be qualified with that set of concepts from Genesis 1.
Jon: Bryce also asked about his transcendence. Any sort of perspective that this brings on the idea of transcendence, the otherness of God?
Tim: Well, I guess it's similar in that any being that can generate a universe has to—
Jon: Is not like us.
Tim: Is not like us. Other. Where you can use spatial metaphors is above or outside of. But very clearly, the fact that the heavenly and earthly rulers are symbols or images of that being means that a being wants to exist also in and in relationship with these ones He's created. I'm not sure I had enough coffee to really ponder that thought.
Jon: Well, is there any amount of coffee that gets you prepared to talk about God's transcendence?
Tim: I don't think so. I don't think if Isaiah had an extra cup of coffee, he would have been able to hold it together in his vision in Isaiah 6. I think he would have fallen on his face either way.
Jon: All right. We've got a question next from Linda Gibson. She is here in Portland.
Tim: Right here in Portland. Linda, come visit the studio sometime.
Linda: I've heard in Tim Keller podcast sermon about Abraham's conversion with the three visitors that he entertains in is tent before they go down to bring judgment on Sodom and Gomorrah as being an intercession like the one you discussed between Moses and God a couple of weeks ago. Can you comment on how this early Abraham story contributes to the intercession paradigm you talk about from the example of Moses?
Tim: All right. First, shout out to Timothy Keller. That guy is awesome. I've learned so much from that, from him. He's great.
The story about Abraham and the three visitors, one of whom turns out to be Yahweh himself in the story of Abraham, so yeah, you've raised a key question. In Jon and I's conversation, we talked about Moses as the key intercessor who's invited into the heart of God to tell God to change by being consistent. I highlight that story because it's given so much space. And his face shines afterwards. It's a really important story.
You're raising the point there is another story of someone interceding in a similar way. That's before Moses. And that's true. I had thought about that story, but actually, again, that conversation was like a year or so ago, and I thought a lot more about the Abraham stories, put a lot more work into the stories since then. So yes, your instinct is right, Linda.
Actually, Abraham is the first prophetic intercessor. Actually, no, he's the second. The first is Noah who gets off the ark and offers the sacrifice, the burnt offering, and God looks at humanity who's just as depraved and corrupt as they were before the flood. And after the flood, after Noah sacrifice, God says, "You know what I'm never going to do again because humans are terribly wicked? I'm never going to do the thing that I just did."
So Noah's intercession takes the form of a sacrifice, not prayer. But it does compel God to change his mind by staying the same, so to speak.
Jon: Why? Because he was going to wipe out Noah's family?
Tim: No, no. Point is, is that this creator has the prerogative to destroy humanity for being faithless covenant partners. That's within God's prerogative. But He has mercy and delivers one. Noah and his family, He's called righteous and blameless. That's going to be important. Righteous and blameless.
He's saved, he gets off the boat, and then offers a sacrifice, which he's not commanded to do, necessarily, he does it, and then all of a sudden, God notices humans are no different. They are exactly the same. Humans are not going to be any different.
Jon: So that clues you in to like God's going to—
Tim: It clues you in like, "Oh, God could do this again. " But it's Noah's sacrifice that compels God to continue his covenant promises to be consistent by changing His approach towards corrupt humans. Not to destroy them, but rather to begin to put up with them to move forward the story.
Jon: So Noah's the first human's intercessor?
Tim: The first, and it takes place through sacrifice. Abraham is the first prophetic interceptor through prayer and intercession as such. He's second in this sequence of figures.
Jon: This is Genesis 20?
Tim: Actually, Genesis 18 and 19, is the stories of what happens. So 18 is Yahweh and two spiritual beings shows up, but they are simply called the men.
Jon: The men.
Tim: The men. There's so much we could spend hours on Genesis 18 and 19. There's so much cool stuff I can show you. We don't have time. The key is that after these figures tell Abraham and Sarah that they're finally going to have the promised son, Isaac, down in Genesis 18:16, it says, "The men arose and looked down toward Sodom. Abraham was walking there with them to send them off and Yahweh said - Yahweh has a little internal conversation that we're privy to - "Should I hide from Abraham what I'm about to do?"
Jon: He's talking with angels here?
Tim: Yes, the ideas is Yahweh and these two men. And Yahweh is just having this internal conversation. "Should I hide from Abraham what I'm about to do? Which is to bring divine justice on Sodom and Gomorrah. "Abraham is going to become great and mighty nation and in Him, all the nations of the earth will be blessed. You know why I chose Abraham?" God says, "that he may command his children, teach his children and his house after him to keep the way of Yahweh by doing righteousness and justice so that Yahweh may bring upon Abraham what He's spoken to him."
So this is new information that Yahweh has chosen Abraham to become a blessing to the nations. We knew that, but now we hear that Abraham's obedience to the way of Yahweh is necessary for that blessing to go out. He has to be a man of righteousness and justice so that Yahweh can bring upon Abraham what he's spoken - the promises. So that's the portrait here.
And then what do we see Abraham doing? God says, "The outcry of Sodom and Gomorrah is great." That's a design pattern. Remember the blood of Abel crying out from the ground? Now it's the blood of the innocent in Sodom and Gomorrah crying out, just like later in Egypt, the cry of the innocent blood of the enslaved Israelites will cry out and the cry will go up to God. This motif - the cries of innocent going up.
So God says, "The outcry of Sodom and Gomorrah great." And the word "outcry" means the cry of the innocent. "So I'm going to go down and see whether everything done there is true according to its outcry." God's going to go investigate. He's going to do justice. "I'm not going to pull the trigger before I do a full investigation." That's what a righteous, and just person would do.
Jon: Right. But if you're God you—
Tim: The story is the story.
Jon: The story is the story. He's going to go down and check it out.
Tim: Yeah, yeah. And this isn't the first time God's gone down to a wicked city. This is what He did with Babylon.
Jon: He went down to Babylon?
Tim: God says, "Let's go down to see." Jon: Oh.
Tim: So this is a new Babylon. Design pattern still. It's so cool. Here's the thing. Abraham gets privy to this idea. "Oh, my gosh, God's about to wipe out the city. My nephew lives there. My nephew lives here." So everyone Abraham just been brought into this conversation and the whole thing is contingent on Abraham doing righteousness and justice. Then Abraham learns that God's going to wipe out a whole city—
Jon: Wait. Abraham's listened to this whole conversation?
Tim: Well, something prompts Abraham to step up to the play.
Jon: Yeah, he knows what's up now.
Tim: Because he goes up to Yahweh and says, "Listen. Hold on. Are you going to sweep away the righteous along with the wicked in Sodom?
Jon: This is where he started negotiating. Tim: Well, what we perceive as negotiating. Jon: It feels like negotiation.
Tim: Totally. Let's pause real-quick because the keyword righteousness is really important. God just said, "I've chosen Abraham and he needs to do and teach his household to do righteousness and justice." And that's called the way of Yahweh. Now, here's Abraham getting in Yahweh's face saying, "Hold on. You're about to do something that isn't your way."
Jon: "There's righteous people there."
Tim: "My nephew's there? He's not a bad guy." He's not the most upstanding guy as we are going to find, he's human, but he's not—
Jon: He's dedicated the way?
Tim: Yeah, totally. "And he's among the chosen family. He's my nephew." So what Abraham's asking God to do is to keep the way of the Lord, to be righteous and just, in how He deals with Sodom and Gomorrah.
Jon: But arguably, he could have wiped out. It would have been just to wipe out.
Tim: Oh, but here we're to the same thing as the golden calf story, about the tension in God's himself. Do you remember this?
Jon: Yeah.
Tim: In one sense, it would be just to bring judgment on...right? Jon: Yeah, on Israelite for doing idolatry.
Tim: On Israelites for idolatry, and on Sodom and Gomorrah for especially the abuse of the poor. When Ezekiel brings up the sins of Sodom and Gomorrah in Ezekiel 16, what he mentions is abuse of the poor. So it would be just for God to bring judgment, but in another sense, it would not be just because God's whole point is that He's going to bring blessing and to save the nations. It's that tension of which one's going to... God's mercy and God's judgment are both parts of God's covenant character.
And so, here's what Abraham does. He says, "Listen, are you going to sweep away the righteous with a wicked? Let's say there's fifty righteous in the city. You're going to sweep it away and destroy the fifty righteous?" Look at what Abraham says, "Far be it from you to do such a thing, to kill the righteous and the wicked. Far be it from you. Listen, you're the judge of all the earth. Won't you do justice? Won't you keep your own way?" So good.
So he's asking Yahweh to keep the way of Yahweh. And Yahweh says, "Yeah, good point. I'll spare the city if there's fifty."
Jon: So this is as stark as the Moses' God exchange?
Tim: Yeah, just straight up God says, "I'm going to destroy this." Abraham says, "That's not your way." And God says, "Oh, yeah, good point. All right. I won't do it." The story begins with the same thing. When God told Moses, he says, "Leave me alone." Which is the subtle invitation to not leave me alone. That was the whole thing we read about in that story. What Moses does is not leave Yahweh alone and Yahweh doesn't seem to mind. It's almost like that was the whole point.
In the same way here, "Should I hide from Abraham what I'm about to do" Well, clearly not because you're speaking in his presence, and Abraham hears, and now he's going to get in your business and tell Yahweh to keep the way of Yahweh. It's the same dynamic. The story is part of the design pattern of the intercessor.
So we perceive this as negotiating. God says, "Yeah, I'll do it for fifty." Then Abraham says, "How about forty-five? Do I hear forty-five?" And God's like, "Yeah." If Abraham were negotiating, Abraham would say, "fifty, and Yahweh would be like, "Yeah, fifty-five."
Jon: He's like, "I'll get off the couch for forty."
Tim: Totally. That's what a negotiation would look like. Back and forth, and getting down to something in the middle. That's not what the story is.
Jon: That's good point.
Tim: Yahweh gave Abraham everything Abraham asks for. "You want forty-five? Fine." Then Abraham says, "Oh, what about forty?" Yahweh says, "Yes." "What about thirty?" "Yes." "What about 20?" I mean, it's belaboring the point that Yahweh's not stingy. He's willing to give away the moon here. "What about ten?" "Yes, on the count of ten."
And then the conversation ends at ten. But given the pace of the conversation at least you're wondering like, "How far could we have gone?" Yahweh is not negotiating; he's willing to keep the way of Yahweh.
Jon: "Two guys? One guy?"
Tim: Yeah, totally. So, it turns out that they stopped at 10 and there's only one. There's only one.
Jon: Lot.
Tim: It's Lot. And actually, it's after this story in the next story after this in Genesis 20 Abraham is called a prophet for the first time. Abraham is the first prophet, the first person to receive the title prophet. And it's in the story after this scene right here. So Abraham is the first prophetic intercessor. Moses, the story is developing that role. And it develops it in the important way.
Jon: Noah's the first.
Tim: Noah's the first, Abraham is second, Moses is the third. And each one kind of heightens the intensity of the interaction. Moses walks away glowing like a star, with star glory after the encounter—
Jon: He came down from the heavens and he shines like a star.
Tim: Totally, that's right. Linda, it's a great point.
Jon: Great point. Thanks, Linda.
Tim: That Abraham story should get backloaded into our conversation about Moses. Jon: Here's a question from Brian Metzer in Cleveland, Ohio.
Brian: Hello Bible Project. My name is Brian Metzer certain I'm contacting you from Cleveland, Ohio. In God E7, you mentioned Christopher Wright's commentary and explanation of Moses' intercession and the purpose of the narrative. Moses is counting God's consistency despite God's threat. When God relents or changes His mind, He's actually showing Himself to be consistent. My question is this: Is something similar happening in Genesis 22 when Abraham is asked to sacrifice Isaac? There's no explicit mention of Abraham praying or interceding, but his faith in God's consistency is evident. Thanks!
Tim: Brian, yes, dude. Yes, Genesis 22. Oh, my gosh. Genesis 22 is so remarkable. We could spend days on Genesis 22 and the whole thing, but I can't.
Jon: I'm worried for the class you teach on Genesis.
Tim: You know what I was just thinking this morning? Actually, was that when we do a classroom to maybe just to Genesis in sections per class.
Jon: How many sections would you do?
Tim: Maybe like four or five. Oh, my gosh. Genesis 22. I'll ask Jon to help me be succinct. So, Brian, you're asking, does Moses' action compel God to stay the same by changing in this story too.
Jon: Abraham's
Tim: Oh, what did I just say?
Jon: You said, Moses.
Tim: Oh, forget that I said that.
Jon: We're talking about Moses in the golden calf story and the intercession. Then the question is about Abraham.
Tim: So the story is related, but it's also different in that this story is about God putting Abraham to the test by giving up the promised son. Now, the reason why this is important when you just read Genesis 22 by itself, it's really bothersome.
Jon: God's asking Abraham to kill his son.
Tim: You're like, "Everything in the Hebrew Bible tells me that that's the opposite of God's will." I mean, in Jeremiah, God says, "Such a thing would never even enter my mind."
Jon: Clearly it did in some sense.
Tim: So the key thing is all about the whole story of Isaac's birth in the stories leading up to this. To be very succinct, Abraham and Sarah, once they were given the promise of a son, the desire to have a son became the tree of knowing good and evil for them. They were willing to do anything to get that son. They end up sexually abusing an Egyptian slave, Hagar to produce a desired son. And it harms both Hagar, it creates a disaster of pain and fracture in the family.
But that story of Hagar, after they get the promise that they're going to have a son, what they do is try and create a son by their own wisdom. And what they do is they see the Egyptian, they take her, he sleeps with her, and then...
Jon: It's the same design patterns.
Tim: ...Sarah doesn't like Hagar anymore, and so Abraham says, "Do to her what is good in your eyes?" It's all the vocabulary in the fall narrative, except Hagar is now—
Jon: Is that why you use such stark language - sexually abuse? Tim: Yes.
Jon: Because it's in that design pattern?
Tim: Yeah. In that story, it says what Abraham and Sarah do is oppress Hagar. And that's exactly the verb used of what Pharaoh does to the Israelites in the story the Exodus in slavery.
Jon: Wow.
Tim: So they have an Egyptian slave, they sexually abuse her, for their own purposes and then oppress her. The story gives a very negative portrait of Abraham and Sarah in their quest to get the promised son on their own wisdom. That's a disaster. By the time that Isaac does come along, there's a whole other episode in Genesis 18 of Sarah lying. So they finally get Isaac, he's born, but what they've done to other people and to each other to acquire this son is not awesome.
And so, what Genesis 22 is, is it's God putting Abraham to the test. "You were willing to hurt other people to get a son." The word "test" in the Bible is about proving someone's character - putting someone in circumstance so that their true character is shown. And so, the question is, will God give up even the very thing that God promised? Will he give up God's promise? Will Abraham give up the very thing that God's promised him?
Jon: He took it with his own wisdom, it falls in this design pattern of the fall—
Tim: God gives humans a gift and a promise and what they do is take with their own wisdom, use it for their own advantage.
Jon: And so, if Abraham's follow the same pattern, God has to step in and go, "I'm going to give you another shot to do this the right way."
Tim: Yeah, that's right. I think that's exactly right. In other words, what does Abraham really want? Does he just want God's blessing or does he want God Himself? What does he love? Does he love the reward that God gives him, the promised son, or is he willing to sheer insanity - do something that sounds contrary to God's own character? This is the book of Job. This is what the whole book of Job is about.
Jon: How is that?
Tim: Oh, it's about, is Job righteous and blameless just because of the benefits God gives him in children, or because of his love for God Himself? The whole Job story's been out of riffing off of Genesis 22.
Jon: Really?
Tim: Oh, yeah. There's so much design pattern. Anyway. But that's the question, why is God testing Abraham? Because he was willing to hurt everyone around him to get this child. So the question is, is he going to be faithful to God or just faithful to the benefits God gives him?
Jon: Is God going to put me through this test? Tim: I don't know.
Jon: That sounds gnarly.
Tim: Dude, this is the test. When God leads Israel into the wilderness, he puts them to the test, whether they're going to trust Him for bread and water in the wilderness. And when Jesus goes into the garden of Gethsemane, it's the test. It's Jesus' test.
Jon: Yeah, but that test isn't "kill your kid."
Tim: No, it kills you. That's true. That's a good point. Genesis 22. Jon: There's something just really 'ugh' about the story.
Tim: I hear that. I hear that. And I'm not trying to, like create an apologetic to smooth the story for us. I'm just trying to put it in narrative content. Why would God put Abraham to this particular test? He's been willing to do everything short of murder, to get this son. And so it makes perfect sense why this would be Abraham's test. And so, the numerous little details in the story show that he knows that God's going to deliver him from the test. Like when he tells the servants—
Jon: "We'll come back down."
Tim: Yeah. Like, "You servants stay here, the boy and I will go up to the mountain to worship and we will return." Though it is ambiguous, he could just be trying to trick them.
Jon: Sure. "Don't worry."
Tim: Or it could be a sign of faith. That's how the author of Hebrews in Hebrews 11 takes it. And so, really, this question is less about God's character as such, it's about Abraham's character.
Jon: Because God's character is such that He doesn't have him do it. Tim: No. At the end, He stops him.
Jon: It seems kind of coy.
Tim: Well, from one perspective, you can make it seem like God's just toying with Abraham. This is why the narrative context is crucial. Abraham's not innocent. He's hurt a lot of people to get this son.
Jon: You know, there's this children's book that I read to Paxton. It's this Japanese story about this Emperor, and he wants to have an heir. He doesn't have any kids. So he has this contest and he gives all these kids a seed, and he says, "Hey, whoever can grow the most beautiful, healthy plant out of the seed will be my heir." So he gives, every kid who wants to join a seed.
This one kid, he gets the seed and he's a really good gardener kid, but he can't get it to grow. He tries everything he can and he can't get it to grow. And he's like, "What do I do?" And he's so distraught. So it's time to go, and everyone's going to show, and every other kid has these amazing flowers and just all this beautiful stuff and he has this empty pot.
So all the kids are showing all these amazing things they grew. And then finally, he gets to go up and he just like, "Guys, I got this empty pot." And it turns out that the Emperor gave them all dead seeds, and it was a test. And so he gave his kingdom to that guy.
Tim: Wow. Oh, dude. That's it. That's kind of inversion but that's the same idea. He was the only one who was willing to not do something underhanded.
Jon: Right. To not lie and cheat to try to get what the Emperor wanted to give.
Tim: That's right. But Abraham was one of the kids who brought the flower in a way and said like, "Look what I did."
Tim: He's brought to the end of himself and his wisdom in the story. And it's that. It's that surrender that moves God to say something that's quite startling. So at the moment that God tells Abraham, "Don't stretch out your hand against the lad, against the boy, don't do anything to him." Look at this. "Now I know, that you fear Elohim since you haven't withheld your one and only son from me. Now I know." Didn't God already know?
Jon: Doesn't God know everything?
Tim: Yeah, the story raises that question. That's not the point.
Jon: The point was it was opportunity for Abraham to enter into this covenant relationship in the right way by not seizing, what God wanted to give him, but not seizing it on his own terms.
Tim: It's Genesis 2 and 3.
Jon: Genesis 3. God wants to give you life, don't seize it on your own terms. Tim: Don't seize it. And what do humans do? We inevitably. So this is the first— Jon: So Abraham is passing the big Test - Capital T, Test - that Adam failed.
Tim: Capital T-Test, man. He is right here. And what it releases is blessing. So look at what God says, "By myself I have sworn because you have done this thing, not withholding your son, I will bless you, multiply your seed to be as the stars. To be like the stars of the heavens."
Jon: Oh, like the stars?
Tim: Yeah, to be like the stars of the heavens and like the sand of the sea - which is rich with multiple layers of meaning there - and in your seed, all the nations of the earth will be blessed.
Jon: The star thing, I get. What's the sea thing?
Tim: Stars and sand on one level is numerical growth. Like lots. Jon: Just lots.
Tim: But the stars from page 1 is all connected back to the destiny of humanity to rule over the stars. And then God says, "In your seed, all the nations will be blessed because you obeyed my voice." So in other words, God's covenant blessings through his partners will be unleashed into the world when they listen and obey, when they pass the test.
Dude, the Lord's Prayer: "Don't lead us into the time of the test." Jon: Don't lead us into the test.
Tim: It's translated temptation. It's referring to Genesis 22. Jon: Don't make me climb this mountain.
Tim: Yeah. I don't want to have to go through the test. Jon: That's what the prayer is?
Tim: Yes.
Jon: That's funny. Just a few minutes ago I was like praying that essentially – I hope God doesn't do that to me.
Tim: And that's what the Lord's Prayer is like, "Don't lead us into the test, and deliver us from the evil one." First of all, God, I don't want to go through the test. Don't put me through the test, please. But if you do—
Jon: But isn't that just natural? That's what existence is. It's the test.
Tim: Dude, there's many mysteries the story invites us into. But Genesis 3 is the first test. Then every character in the story afterwards, put to the test, and this becomes a real key culminating moment in the test.
Jon: Do you ever feel that way that life is just a test?
Tim: Yeah. This is a rich theme in movies and literature. This is all just the simulation test. That's actually one way to think about the biblical story is that God's just waiting for a partner who will pass the test. And Jesus himself prayed that he didn't want to go through the test. But it's this inversion of Genesis 22, because Jesus is the one and only Son.
Jon: Is this connected to Jesus' parable about the guys given the money, and he buries it, and the guys and don't.
Tim: Oh, I see. Passing the test.
Jon: In a way, it's kind of a passing of the test.
Tim: Yeah, that's right. This is a really key motif about the king giving responsibility and opportunity and whether or not people pass the test.
Tim: It says, "Delegation of power. Here, I'm gonna give you my resources. I'm going to give you my authority. What are you going to do with it?"
Tim: Correct. Abraham is the first human in the story to pass the test and it unleashes divine blessing to the nation.
Jon: So you've talked at length about how Abraham is screwed up guy like everyone, but this is a pretty—
Tim: No, this is his redemptive moment.
Jon: Yeah, he's a standout dude here,
Tim: Yeah. Which means portrait of Abraham overall is that he's complex, but lots of failure leading up to it. Actually, it's his failures that create the necessity of going through the test. But then he passes the test. This is how the Jacob story works. It builds up to these tests that he failed some, succeed at others. This is the biblical narrative. It's all these cycles of tests.
Tests and English doesn't quite work because we think of just like exams. Do you pass or fail? In Hebrew, Nissa, to test something means to demonstrate what it actually is. You test metal. When you test metal—
Jon: Taking the temperature of something is testing it? Tim: Yes.
Jon: You're trying to see what's actually happening.
Tim: You're exposing what it really is. What's actually is the case with this person. And so, Abraham succeeds after a bunch of failures, and that's how all the humans are up until Jesus.
Jon: That's interesting because you can try to figure how you can repeat the test, if you're thinking ahead, like, "How am I going to get tested and how can I make sure I come out the right way?"
Tim: But in the Bible, the purpose of these divine tests is to tell the truth, to expose the truth.
Jon: The truth is, is we're all going to fail the test.
Tim: Correct. That's right. That's why what you need is a human who won't fail the test. Like all these stories keep pushing you forward to the next human.
Jon: And you got to Abraham, why doesn't it end the there? He didn't fail the test. Tim: But he failed it many times.
Jon: But then he conquered the test. I guess just once.
Tim: Yeah, he passed the test once but after a ton of failure. And those failures all create messes that go to live on to create the next generations tests. That's how the story works.
Jon: So in my life, I'm going to pass some tests, I'm not going to pass some tests. Ultimately, I need the ultimate test taker.
Tim: Exactly. And because I'm inheriting both my own failures. And I'm inheriting the failures of my ancestors who passed the test, creating an environment that makes it even more difficult for me to pass the test. That's how the biblical narrative works, it's just these accumulated generations of failure make it so hard to pass the test. And so, Jesus inherits the whole history of Israel failure.
Jon: Is there another phrase we could use that doesn't sound so... Tim: Of the test?
Tim: The trial. I like that. In fact, that's the way that I pray the Lord's Prayer, is don't lead us into the time of trial. That's what Jesus is praying for as he knows the cross is coming. He doesn't want to go through it.
Jon: That's crazy. Wait. The prayer he teaches his disciples is... Tim: In your mercy don't lead me into the trial.
Jon: ...is to pray for the thing he knows he's going to have to do.
Tim: And the next line of the prayer is "But deliver us." So, save me from the time of trial, don't lead me into the time of trial - implied - but if you do, next line, please deliver me from the evil one who...the snake is connected to the failure. So deliver me from the evil one that I may pass the test. And that's what Jesus does.
Jon: "In your mercy, give me a few tests as possible, and when they come help me—
Tim: "When they come, deliver me. Help me to be faithful." And that's exactly what Jesus is praying in the garden. "Father, take this cup from me."
Jon: "But not my will."
Tim: And then he quotes from his own prayer. "But not my will, your will be done. Your will be done on earth as is in heaven." He's quoting from his own prayer.
Jon: Oh, wow.
Tim: It's all connected, dude.
Jon: He's praying his own prayer.
Tim: It's really remarkable. Genesis 22 is like a key, literally, like a key that opens many doors in the biblical story.
Jon: Figuratively a key.
Tim: Oh, yeah. Did I say literally? Jon: I love it.
Tim: Anyhow. Why I like your question Brian and this conversation is it's about God's truly partnering with the humans in the story. And God, like Abraham, He puts it on the line about it with Abraham here. There's seems to be real risk in the story that is emblematic of God's greater risk he takes in creating anything and anyone with another will, and partnering with them. And it's the drama of the biblical story.
Jon: That was awesome. Thank you, Brian.
Tim: This is a question from Maggie...I'm going to butcher your last name but I'll try. Maggie Raushal from Wisconsin.
Jon: This is going to be our last question.
Tim: Yeah.
Maggie: This question is on behalf of Maggie Raushal from Onalaska, Wisconsin. Tim said that people that are interested in the spiritual realm today usually disconnect it from the political power structures, even though the biblical authors saw the two as intertwined, or mirrors. However, it seems that the majority of the demons that Jesus was casting out within the New Testament were in individuals that were not politically powerful people.
Tim: That's a great question. So you're asking about the portrait of spiritual evil. In the Old Testament, there's multiple types of bad guys. There's the evil one, an individual figure. We have lots of names and titles. There's the snake, there's the Satan, the adversary, just called the evil one, the Dragon and Leviathan. Lots of images given to that figure. Then there's a whole discussion we've been having about the heavenly host rebels called the sons of God, the Elohim that are given authority over the nations, and then they miss handle that opportunity.
Jon: They have the nations start worshiping them, and sacrificing to them, and they're like—
Tim: In the book of Daniel, we meet them. They're called the Prince of Persia or the Prince of Greece.
Jon: And these are the powers and authorities?
Tim: Yeah, the powers and authorities. So your question Maggie is, this portrait of spiritual evil on that corporate national level—
Jon: Yeah, that national level that God in the Divine Council, He delegated authority to the nations and He said, "You guys take care of these nations. I'm going to focus on Israel, those are my dudes."
Tim: The other sons of Elohim take responsibility for the other nations.
Jon: "And do it well because my plan is to bring the nations all back."
Tim: That's right. But they don't do it well.
Jon: They don't do it well, and the nations start to worship them. And so you get this sense of what went wrong? There was some sort of rebellion or at least—
Tim: Well, in the narrative, that goes on is that the nations begin to worship nature: the sun, moon, and stars, as well as trees and rocks and sex. Psalm 82 comes along and names that and says, "The sons of Elohim have abused that position God gave them over the nations, and He's going to hold them to account."
Jon: And that's what when Paul talks about the powers and authorities, he's referring to that because there is the sense of his corporate power over the nations, that when nations are corrupt, it's connected to this deeper problem.
Tim: Let's do Old Testament portrait and New Testament portrait.
Jon: Okay.
Tim: We have categories for the snake, the Satan, the evil one, that carries forward into the New Testament.
Jon: The big bad guy.
Tim: The singular bad guy. And that still goes by lots of titles in the New Testament.
Jon: Yeah. The dragon, the evil one.
Tim: He's called the dragon, the evil one, the Satan, the devil—
Jon: Father of lies.
Tim: Which means slanderer. Again, there's never one name or title. There is no name. There's just lots of titles for this one.
Jon: What if this name's like Frank or something? It's just not menacing enough so we just don't use it.
Tim: Let's go to the sons of Elohim over the nations from Genesis 11 and Deuteronomy 32 that we talked about. Those are also called in the Hebrew Bible the powers and authorities or the rulers. And that goes right into the New Testament. That's Paul's whole language of the powers and authorities.
Jon: It's all over the place. He talks about it all the time.
Tim: It's everywhere. And Jesus has been exalted over them in his resurrection and ascension. These are the powers from which the church needs to be protected in
Ephesians 6, by wearing the armor of God. It's precisely those religious, ethnic national boundaries, tribal boundary lines, that are going to introduce division into the multi-ethnic, multinational people of God. That's why he says, "Put on the armor."
But in the New Testament, we have one other crews of bad guys that we haven't accounted for and they're also given a number of names. They're called evil spirits.
Jon: Unclean spirits?
Tim: More often they're called impure spirits. It's a word from Leviticus. Impure spirits or sometimes given a Greek word daimonian, which just means lessor spiritual being.
Jon: And that's where we get the word "demon"?
Tim: Where we get the word demon, totally unconnected all the horns and tail and guard rails comes later in later Christian tradition. So where are they in Old Testament? This is a new rabbit hole for me, but I've discovered it's there, and it's deep. They are there in the Old Testament. They are there. I still haven't reconciled myself to how crazy this sounds. But they're there.
Jon: I say, we don't get into it right now. That's a whole podcast in and of itself. Tim: It is. I mean you have raised the issue, though.
Tim: They're there.
Jon: It's a teaser.
Tim: It's a teaser. I have to say what they're related to. Why are they called impure spirits? There's a scholar of Jewish Studies called Clinton Wahlen, another scholar called Archie Wright. They've written extensively on this. And there's lots of literature on this other than just these two scholars. How do things become ritually impure in Leviticus?
Jon: I don't really know.
Tim: It's just a few ways.
Jon: I mean, I know of a couple. There's only a couple.
Tim: There's only a couple and the primary one is touching dead bodies.
Jon: Right. That's the one I knew.
Tim: So these are spirits that are impure because they've been in contact with dead bodies.
Jon: Perhaps.
Tim: That's these guys case in high level scholarly works. Jon: What's another way you can become impure?
Tim: Touching blood, or semen, or skin disease. Basically contacting anything that puts you into the contact with the forces of life and death. But corpse impurity is what it's
called. Here's the thing. There is a live tradition going all the way back to Genesis 6, has to do with the crazy story of the sons of Elohim sleeping with women. And that's connected to the presence of giants in the biblical world.
The giants are called by many titles in the Old Testament. They are called the Nephilim. They're also sometimes called the Rephaim. And the Rephaim, was both a name for ancient giants and for the spirits, the deceased life presence of these beings in the underworld, in the grave.
Jon: So Rephaim is just a synonymous term to the Nephilim? Tim: Correct.
Jon: Why is there two terms?
Tim: Each one has its own background and history.
Tim: We're told in the book of Deuteronomy, that then Nephilim are also called the sons of Anak by the people on the east of the Jordan: The Moabites and the Ammonites. Those people on the other side of the Jordan off called them the Rephaim. We conquered one of them. Moses did. His name was Og. And he had this gigantic bed, big iron. It's Deuteronomy 2. Go read it. He says, "Big iron bed." Moses says, "You can still go see it to this day." Dude, this is so crazy.
Jon: It's in a museum somewhere.
Tim: Yes, it's in an ancient museum. You can go see this gigantic bed of Og, the king that Moses in Israel, Joshua killed. There's this whole thing about giants.
Jon: Just to back up, sorry—
Tim: It's all right. We said we weren't going to talk about it. Now, we're talking about it.
Jon: Genesis 6, the sons of God, the Divine Council crew come and have relations with human women in the story—
Tim: It's another fall story. They see, of what's good and they take. It's now the heavenly beings having a rebellion.
Jon: The story is in the Bible.
Tim: Yes, it is.
Jon: And it's one of those stories that is like, "Okay, that's weird." But then you actually see these characters, then Nephilim, the half breeds.
Tim: They live on the story. They're half divine half human.
Jon: And they're connected to these warrior giants, which isn't just a Hebrew concept. Tim: No, no, no. That's right.
Jon: This idea is all over the ancient world.
Tim: Totally. The half god half man warrior giants that founded the kingdoms of old. Babylon's founding legends are about them being founded by these half god half human warrior giants.
Jon: Gilgamesh was a giant.
Tim: Gilgamesh was a warrior giant. Nimrod in Genesis 10, is a warrior giant. Totally.
Jon: So these guys are all over the place, and then Joshua has to fight him.
Tim: Let's just stop right there. The presence of Genesis 6 then in Genesis is trash talk story against Babylon founding mythology.
Jon: You think it's cool to have these warrior giants—
Tim: You think they are your heroes, and build your cultures. No, dude.
Jon: It's bad news.
Tim: They're evil. They founded empires that have done great evil in the world and God's going to bring them down. That's Genesis 6 and the trail that it starts.
Jon: Genesis 6 is ancient trash talk.
Tim: It's ancient trash talk against Babylonian foundation stories. Then these characters live on in the biblical story as these reminders of that divine-human rebellion in Genesis 6.
Jon: So this is like a third type of rebellious?
Tim: It's another type of spiritual bad guy.
Jon: So we've got the spiritual rebellion of the Satan - the snake - we've got the rebellion of the sons of God who are supposed to lead the nations, and now we're talking about a third type of rebellion that creates these have these half breeds.
Tim: These mutant giants that in the biblical story represent an unfortunate rebellion of other spiritual being, other hosts of heaven that did this thing.
Jon: They're called the Rephaim.
Tim: Eventually, one of their titles is called the Rephaim. And the Giants exist in the Bible to be killed off by just three sets of heroes: by God and the flood, by Joshua in the conquest. I have a lot of homework to do here. Michael Heiser has done a lot of this in "Unseen Realm". But the whole conquest story in Joshua, if you do your homework, they're targeting the giant clans in Joshua.
Jon: Sheesh.
Tim: It's a giant purge. Which makes perfect sense, because it's God bringing another flood but through Joshua. And then the giants are finally done away with by David and his servants. And Goliath is the final ultimate giant. That story is the Messianic prototype David fighting an ultimate spiritual bad guy, Goliath. It's an archetypal showdown.
Here's the thing is that if, however, their divine and human...I know this sounds crazy, but this is the logic. If they're fully divine and human, then just killing them
dead and in the ground, they still live on in some way. And so the Rephaim becomes a title for evil spiritual presences that live on to terrorize people. These are the beings Jesus is encountering in the Gospels.
Jon: Just to be completely transparent, in the Hebrew Scriptures, the Rephaim are described as evil spirits.
Tim: Yes, they are,
Jon: It's in Isaiah somewhere.
Tim: It's in Isaiah 14 and Ezekiel 32. They are spiritual beings that are the remnant existence of these warrior mutants of old—
Jon: And then you get to Jesus and his encounter with these demons, and you're like, "What are these guys?"
Tim: "Where did they come from?" Maybe you've ever asked yourself that "Where did these guys come from?"
Jon: "What is the deal with these?"
Tim: "Who are they?"
Jon: I just figured it was like the angels that rebelled with the Satan, but they seem different in some way.
Tim: That's right. They are lurking in graveyards. They're lurking out in the wilderness. They get people to destroy their own bodies. It's very complex. This opens up a million questions, I understand. But why are they called impure spirits? Where did that term come from - because that the main name in the gospels in the New Testament?
Again, there's two scholars that I mentioned, they've made the case that it's a clue to the fact that they emerged from the dead corpses of the giant warriors.
Jon: Demons or the leftover spirit remains of the half breed giants. Welcome to your Bible.
Tim: In the one story in the gospels where these beings are given a title, they call themselves legion. It's in the graveyard. Jesus meets that guy in the graveyard, it's a crew of these.
Jon: It's a battle.
Tim: And they give themselves a military title, legion. Jon: Which is also clue you into—
Tim: Clue you back into Goliath and Og and the Nephilim and all that. I know that sounds crazy, but for the biblical authors, this was how they saw things. And this isn't just the New Testament. If you look at Jewish literature in the same time period, everybody's linking the presence of these spirits back to the Nephilim and the sons of God.
So this is a new rabbit hole for me. There's a lot of questions I still have but—
Jon: So the short answer to the question is the demons that Jesus confronts aren't connected to this idea of corporate power and authority.
Tim: They are distinct type of bad guy.
Jon: They are distinct type of bad guy. They have a different type of bad guy ammo.
Tim: That's right. Three types of bad guys in Genesis 1 through 11. There's the evil one, there's the mutant giants who will live on past their death to terrorize individualism, then there's the national sons of Elohim that become the powers and the authorities.
Jon: So when Jesus is confronting the demons, he's not confronting the corporate national powers and authorities, he's confronting this other strange thing that's happening that's also influencing humanity.
Tim: Yeah, people on individual level. And then when he goes to Jerusalem in the Gospel of Luke, he says, "I'm on the showdown." He calls it "with the power of darkness." And then he goes to Jerusalem and faces the rulers and authority.
Jon: So he takes on all of them.
Tim: Jesus takes on all three. We're meant to see Jesus taking on the Genesis 3 bad guy, the Genesis 6 bad guys, and the Genesis 11 bad guys in the Gospel narrative.
Jon: Genesis 3 being the evil one, Genesis 6 being—
Tim: The Rephaim and Genesis 11 being the Elohim rulers and authorities. Once you see that that's how the apostles think, and how almost all their Jewish contemporaries think and write, it all locks into place. The story becomes so much more coherent. And it sounds even more crazy for moderns to get into this way of seeing the world.
I've said this before, I just I'm tired of trying to rewrite the Bible to make it more rational.
Jon: Yeah. Make it a little more tame. I mean, evil as a spiritual reality is hard enough in a materialistic secular world to wrestle through. And now you're saying, "Oh, it's not as simple. There's these three layers of evil in the biblical story and Jesus confronts them all."
Tim: And Jesus, confront them all, which opens up many more cans of worms that we'll continue to unpack.
Jon: I hope that didn't discourage everyone from...
Tim: What else can I do but laugh? I never thought I would hear myself talking about these things. Anyway, the Bible, you got to go where it takes you.
Jon: Okay, that's all the time we have for this Q+R. Thanks for all the questions that you sent in. When we get a lot of questions, we can get to, we really appreciate them. It's just encouraging to know that some people are listening along and wrestling through this with us. We're going to jump in next week talking about...well, we're not entirely sure.
Tim: To be decided. Jon: To be decided.
Tim: It will be in the God series.
Jon: We are a nonprofit animation studio. We also make this podcast and other resources. It's all for free because of a lot of people who are joining us to pitch and to make it free, which is awesome.
Tim: You guys are amazing.
Jon: Thank you.
Tim: Thanks for your support.
Jon: Thanks for being part of this with us.
Jack: Hi, this is Jack Simons. I'm from Lake Oswego, Oregon, and what I like best about The Bible Project is all the drawings. And my favorite project is Genesis. We believe the Bible is a unified story that leads to Jesus. We are a crowdfunded project by people like me. Find free videos, study notes, and more at thebibleproject.com.


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text:
Q: Integration by substitution $\int_{0}^{\pi/2}{\frac{dt}{1+\cos^{2}(t)}}=\int_{0}^{+\infty}{\frac{dv}{(1+v^2)(1+\frac{1}{1+v^2})}}$ Consider the integral $\int_{0}^{\pi/2}{\frac{dt}{1+\cos^{2}(t)}}$.
I want to prove it is equal to $\int_{0}^{+\infty}{\frac{dv}{(1+v^2)(1+\frac{1}{1+v^2})}}=\int_{0}^{+\infty}{\frac{dv}{2+v^{2}}}$
Do you see how to do that ? Is it by making the substitution $v=\tan{t}$ ? Can you help me to understand how it works by showing me each step ?
Edit : how would you calculate $\int_{0}^{\pi}{\frac{dt}{1+\cos^{2}(t)}}$ ?

A: $$\displaystyle \int_{0}^{\pi/2}{\frac{dt}{1+\cos^{2}(t)}}\tag{1}$$
Indeed, let $v = \tan t,\quad\text{ then}\; dv = \sec ^2t\,dt\;\implies\; (1+v^2)dt=dv\;\implies\; dt=\dfrac{dv}{(1+v^2)}$
$\cos^2 t=\dfrac{1}{\sec^2 t}\;=\;\dfrac{1}{1+v^2}$
Substituting,  temporarily working with an indefinite integral:
$$\int{\frac{dt}{1+\cos^{2}(t)}}\;=\;\int\frac{dv}{(1+v^2)\cdot(1+\large\frac{1}{(1+v^2)})}\;$$
$$=\;\int\frac{dv}{2+v^2} \; = \;\frac 12 \int \frac{dv}{1 + \large\frac{v^2}{2}} \;=\;\frac 12 \int \frac{dv}{1 + \left(\large\frac{v}{\sqrt{2}}\right)^2}\tag{2}$$
Now, let $\;u= \dfrac{v}{\sqrt{2}}.\;\;$ Then $du = \dfrac{1}{\sqrt{2}}\,dv \implies dv = \sqrt{2}\,du.\;\;$ Then $(2)$ becomes:
$$\frac{\sqrt{2}}{2}\int \frac{du}{1 + u^2} = \frac{\sqrt 2}{2}\tan^{-1}u + C = \frac{1}{\sqrt 2} \tan^{-1}u + C$$
Now we simply back substitute: $u = \dfrac{v}{\sqrt 2}$, so our integral in terms of $v$ is $$\frac 1{\sqrt 2}\tan^{-1}\left(\frac v{\sqrt 2}\right) + C$$ and $v = \tan x$, so evaluating the integral in terms of $x$ with the original bounds of integration gives us:
$$\frac1{\sqrt 2}\tan^{-1}\left(\frac{\tan x}{\sqrt 2}\right) + C\;\;= \;\;\frac1{\sqrt 2}\frac x{\tan^{-1}(\sqrt 2)}\,\Big|_0^{\pi/2}$$

A: Putting $u=\tan t$ we have,
$\sec ^2tdt=du$
$\Rightarrow (1+u^2)dt=du$
$\Rightarrow dt=\frac{du}{(1+u^2)}$
$\cos^2 t=1/\sec^2 t=1/(1+u^2)$
Substituting the values in the original integral we have ,
$$\int_{0}^{\pi/2}{\frac{dt}{1+\cos^{2}(t)}}$$
$$=\int_{0}^{\infty}\frac{du}{(1+u^2)\times(1+\frac{1}{(1+u^2)})}$$
$$=\int_{0}^{\infty}\frac{du}{2+u^2}$$

A: You can also try the following
$$v=\tan\frac{t}{2}\Longrightarrow \cos t=\frac{1-v^2}{1+v^2}\;\;,\;\;dt=\frac{2}{1+v^2}dv$$
so
$$\int\limits_0^{\pi/2}\frac{dt}{1+\cos^2t}=\int\limits_0^1\frac{2\,dv}{1+v^2}\frac{1}{1+\left(\frac{1-v^2}{1+v^2}\right)^2}=\int\limits_0^1\frac{1+v^2}{1+v^4}dt$$
No need to work with an improper integral...

redpajama_set_name: RedPajamaStackExchange


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Xavier has a chance to send a message tomorrow
The league is poised. The Muskies have a chance to grab an early advantage against Villanova tomorrow.
By Joel D Dec 20, 2021, 8:00am EST
Share All sharing options for: Xavier has a chance to send a message tomorrow
Nate knows.
Sam Greene/The Enquirer / USA TODAY NETWORK
Four days ago, with the entire league 0-0, Bart Torvik crunched the numbers on who might win the Big East. Villanova, as one would expect, sat atop the pile with a 54% chance of claiming a share of the title and nearly a 40% chance of winning the league outright. Xavier was second at 38%/24%, and UConn and Seton Hall sat just behind, poised to join a four-horse race for the top spot.
One game into league play, it has all been throw into chaos.
Creighton and Providence moved to 1-0 at the somewhat shocking expense of Villanova and UConn, respectively. Ed Cooley's lads went to the Hartford Center and turned the game into a little bit of a rock fight. Dan Hurley won't be pleased to have a game of toughness end with his team second best, but not even a furious comeback could get UConn back on top. Creighton was up 12 on Nova just after halftime, but the Wildcats cut it to a single bucket with just under 9 minutes left. Creighton immediately took momentum back and closed the game on a 23-5 run as Nova wilted from the moment.
Meanwhile, Seton Hall had positive tests within the program. In accordance with Big East protocols, they'll move to 0-1 in the league with St. John's going to 1-0.
As all of this brewed, Xavier took care of business against Marquette at home. One game in, Xavier now holds - again per Bart Torvik - a 47% chance at a share of the league and a 35% shot at an outright title.
As you may be aware, though, the games are played out on the courts, not simulated via algorithm. In just 35 hours, Xavier will be headed to Villanova with a chance to send the defending league champs to 0-2 and send X to 2-0.
If there's ever a game in which the difference between simulation and reality comes to the fore, it's this one. Back when he was Xavier coach instead of leading the kind of powerhouse program that can keep Western Kentucky within 10 points, Chris Mack referred to this game as "the annual Philadelphia ass kicking." Mack took Xavier to Villanova 5 times and lost by an average of 23 points. It was a game that felt conceded before it even tipped off.
Travis Steele has done the opposite. He lost his first trip to Nova by 10 and was within Brian O'Connell knowing the rules of knocking them off in the Big East tournament that year. The next year, Steele suffered a six-point loss as a comeback from down 13 came up just short. Then covid robbed Xavier a chance to take on Nova on their own floor last year. On the whole, Steele has played Nova five times; at the end of regulation in those games, he has been outscored by a total of 14 points.
Xavier is just 1-4 against Nova in the Steele era, but they've never lain down to the Wildcats the way X did under Chris Mack. Now the reigning champs are reeling from consecutive losses and suffering from a significant lack of depth. The door to the conference title is cracked; Xavier can boot it wide open tomorrow.

redpajama_set_name: RedPajamaCommonCrawl


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Browse catalogue by artiste / era / genre / serial no.
ANDY PARKER & THE PLAINSMEN – Vol. 3 – Down The Trail. B.A.C.M. 469
A third volume of recordings by this superbly talented Western group which many fans rate more highly than the Sons of The Pioneers. This selection features radio transcriptions lovingly restored by Andy's son, Joe Parker. As well as their excellent and distinctive harmony vocalists the band had some of the best musicians of the day including accordionist Leroy Kruble and classically trained violinist Harry Sims on fiddle. Nice mix of traditional and more modern western songs.
- Call Of The Rollin Plains-Opening Theme
- Wabash Cannonball
- Steamboat Bill
- Out On The Open Range
- Along The Colorado Trail
- Song Of The Bandit
- Love Song Of The Waterfall
- Mellow Mountain Moon
- Mary, Mary, Quite Contrary
- Bachelor Button
- Perky Deedle Di Do
- Find Em Fool Em (Forget All About Em)
- Here Dem Bells
- Everyday Is Sunday
- When The Bloom Is On The Sage
- Toodle-Um-Bo
- Hora Staccato (Instr)
- Jesusita (En Chihuahua) (Instr.)
- Goodbye To Old Mexico
- Love Song Of Old San Antone
- Dawn Is On The Desert
- Down The Trail
- Skyball Paint
- At The Rainbows End
- Empty Saddles
- Twilight On The Trail
- Hubbin It
- Trail Drivin
- Tumbleweed Trail
- Call Of The Rollin Plains-Closing Theme
Listen to sample tracks:
04-Out-on-the-open-range (1951)
17 Hora-Staccato (a sizzling instrumental, Harry Sims on fiddle. 1950)
CDs by Andy Parker & The Plainsmen
Eddie Dean & Andy Parker And The Plainsmen BACM CD 547
An essential ingredient of the 1940s black and white westerns, was the cowboy band, typically playing over the opening and closing credits as well as doing a 'live' performance built into the story. This collection takes songs from six popular movies from 1947/1948 featuring singing cowboy Eddie Dean (see also BACM CD 69, Dusty Old Saddle). We also include eight tracks of Eddie accompanied by the superb Andy Parker and The Plainsmen. Thanks are due to Andy's son, Joe, who edited and digitally restored the tracks – continuing his epic work over the decades, archiving and restoring classic Western recordings, preserving an important part of America's musical heritage for future generations.
ANDY PARKER & THE PLAINSMEN – Vol. 4 Trail Dust. BACM CD 495
Thanks are due to Andy's son Joe Parker who has lovingly restored these 23 tracks from original 78s in the Parker Family collection and supplied the sleeve notes. Historic recordings, all from 1947 and 1949/51 sessions, scarce and rare - from what many of us rate as the finest of the classic Western groups.
ANDY PARKER & THE PLAINSMEN – Vol. 2 Coast Records. B.A.C.M. 329
A treat for fans of authentic Western harmony song, this group is way up there with The Sons Of The Pioneers. This 26 track CD represents their mid 1940s output on the Coast label. Check out CD 36 for a selection of their later recordings.
ANDY PARKER & THE PLAINSMEN – Vol. 1 Texas Belle. B.A.C.M. 36
Having begun his radio career in 1929 and achieving early fame as the 'Singing Cowboy' on NBC (1937-41) Parker was already a seasoned performer when he formed The Plainsmen, initially as a trio in 1945. They became 'Andy Parker and The Plainsmen' when they signed up for a series of Westerns with Eddie Dean in 1947. here we present 27 mainly 1940s transcription recordings from this highly rated group, classic cowboy songs.


The TDM-Rx-Pro (CWda18) is part of the AudioWorks™ family of proven audio interface cores featuring a configurable multi-channel audio interface designed to input serial (TDM) digital audio streams from various manufacturers.
The TDM-Rx-Pro front-end also supports the well known stereo formats: Philips I2S, Left-Justified or Right-Justified.
The TDM-Rx-Pro backend is supplied with a choice of AMBA®, CoreConnect™ or a flexible parallel interface.
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State School Superintendent Michael Martirano said he will do whatever it takes to get a consolidation plan put together to save Fayette County's crumbling schools.
On Dec. 14, board members of the state School Building Authority shot down a $13 million funding request for Fayette County from the West Virginia Board of Education. It was part of a three-year, $39.6 million SBA funding request to consolidate four Fayette County high schools into one school with about 1,500 students and close Meadow Bridge, Midland Trail and Fayetteville high schools. Collins and Ansted middle schools also would close under the plan, along with Ansted, Divide, Gatewood and Fayetteville elementary schools.
The state school board seized control of the Fayette County school system in 2010, citing poor student performance and the pitiful condition of the county's aging schools. Fayette County voters rejected a school bond call for new construction in June, and voted down school bonds in 2001 and 2009.
Meanwhile, SBA Executive Director David Sneed said he will send a consultant team to Fayette County to work with state and local school officials on a workable school consolidation plan in time for the next round of SBA funding next year.
Sneed said the SBA board was concerned about travel times for some students to the proposed consolidated high school in Fayette County. But he said the main reason the SBA voted against the county funding request was a lack of consensus among Fayette County citizens and officials about the controversial school closure plan.
Sneed said even the Fayette County Board of Education seemed split over the details of the plan.
School systems compile their consolidation, construction and renovation plans into a complicated document known as a Comprehensive Educational Facilities Plan, or CEFP. Sneed said it's Fayette County's CEFP that the SBA has a problem with. For whatever reason, he said county officials have been unable to come up with a CEFP that residents and school officials can agree on.
"This has been a problem in Fayette County, really, for 25 years," Sneed said.
Martirano agrees Fayette County has had trouble getting buy-in to its CEFP.
Part of the public resistance to past school plans has been fear and distrust of school consolidation, Martirano said. When generations of family members have all gone to the same school, many alumni are reluctant to see that school close.
"There is great emotion and passion when it comes to community schools," he said.
But at some point, parents and administrators have to acknowledge that the number of students in Fayette County has been consistently dropping, that the school system has more buildings than it can afford to keep, and that many of those buildings are falling apart.
Martirano said he is trying to set up a meeting with Sneed to figure out the next move for Fayette County.


If you have never tried a goose down duvet or pillows you will discover that they are much lighter than other products, this permits the body to move undisturbed while you rest. How many times have you battled with that much heavier winter duvet and have just wound up waking due to the struggle. A full 6 -8 hours sleep is well documented, it is unexpected how many people fail to get this requirement, good quality bedding can assist you get exactly what you require. Pure light soft down just drapes over the body following every contour, moving in tandem with the body.
Exactly what about down comforters? In some countries words "duvets" and "down comforters" are commonly interchanged. Exactly what is a down comforter and how is it different from the legendary duvet? Reality is you cant really blame all those people who puzzle duvets with down comforters, and vice versa. Down comforters are quite much like duvets, practically identical– in fact "duvet" is the French word for "down". Many modern down comforters are made from high quality material materials that stays clean and fluffy and warm throughout the night.
On the face of it, this isn't really an entirely easy task as they do have quite a few features in typical. Both silk and down are extremely luxurious bedding fillings and ultimately must be treated with a degree of care. Down is a three dimensional cluster found on the belly of geese and ducks and is what shields them from the elements. These clusters have hundreds of small fibers, however do not consist of quills, so they're literally packages of fluff. It is this fluff which traps huge pockets of air making down an incredibly effective insulator, yet light and lofty. Down duvets are offered in a range of weights, qualities and sizes for either a cool sleep or one that will keep you warm and comfortable on the chilliest of winter nights.
The size of the duvet is among the most vital things you should consider. It shouldnt be so small a size that it just rises to the corners of your bed and neither must it be as large to envelope the whole room. Hence, do inspect the size of the duvet before zeroing in on any certain one. Preferably, a single duvet must be about three feet by 6 feet and a double duvet – 4 feet 6 inches by 6 feet 3 inches.
The very best part of dealing with a patterned duvet is that you can easily change the washable cover as you choose. Try altering it up seasonally to keep enjoyment and novelty in a space. Choosing Sheets is simple if you've purchased a patterned duvet set, just pick the primary and get the color to match as close as you can. The texture to the set doesnt actually factor into the sheets color.
Among the major reasons individuals go with between the sheets store sets is since they do not want to invest too much on the bedroom renovation. Although, there are customers that do go with bedroom remodeling every couple of years however those who can not pay for can still go with purchasing bedding sets that can highlight some good modifications in the bedroom. Bedding sets are not too expensive and therefore even middle course individuals can afford it and utilize it when they want to renovate their home. There are lots of web sites that do offer bedding sets at budget-friendly rates and therefore purchasers can look for it online.
If you are looking with regard to crimson cheap bedding sets that can be used to brighten your bed room, then you may or could not have actually acknowledged concerning the positive results which are connected with their own usage. Well, generally, the color crimson has rather a variety of great affects on the human emotion and it ares more therefore for these products which you make use of every day. This information will consist of some of the vital positive results of using purple cheap bedding sets and just how they can increase the fantastic aura of your areas.
But how can you pick the perfect duvet for you? Lots of home owners are not even aware of exactly what distinguishes a top quality duvet from a typical one. Luckily, so long as you inspect a few crucial characteristics of the duvets that you consider, you should be able to locate bedding for your space that is both attractive and useful.
The matter with down comforter sets, no matter of whether constructed of Duck or perhaps Goose down is generally that they may lead to issues with people who are at threat of allergies, that is particularly crystal clear with those who're hypersensitive towards goose or perhaps elude down and even feathers. For that reason for anyone who is affected by this matter what exactly are you choices to perhaps goose down comforter sets?
A duvet offers phenomenal insulation from the cold, because it is fulled of down, other soft feathers, wool, or synthetic fiber. Comforters are commonly fulled of synthetic fiber, cotton, and goose down, that assists keep the user warm in mildly cool weather. These between the sheets store are tied or sewn to uniformly spread the filling and keep them in place.
Comforters are usually made from numerous various kinds of down, by the way. Duck down is usually the least expensive while the rarest and costliest is referred to as eiderdown, which comes from a female eider duck. Generally, this particular down is gathered from deserted eider duck nests and it's– by far– the warmest of all such downs.
Did you ever understand exactly how important and cost-effective the Duvet and the comforters are? No matter exactly how old they are, this is not completion of beauty in your bedroom, however, you can utilize it by giving it a new purpose and look other that tossing or dumping it, you can cover it to decorate the bedroom.
You have to validate the material of the bedding sets as there are numerous fabrics that one could mix in and offer the item. However, you have to thoroughly see the quality of the item and afterwards go with the selection procedure. There will be marked down costs for you in the online and for some items, they even provide at free shipping cost. So, begin now and search for the very best quality bedding sets.
The bed spread you choose will probably depend on what your tastes are and what kind of embellishing you are associated with. Whatever you are thinking of, you will discover that southwest bedspreads make the perfect southwestern accent when combined with rustic or western home decoration and actually look fantastic with just about any kind furniture. You can begin with one space and afterwards move into others. You are going to discover so many designs that you like and will wish to utilize that you will wish to bring them into every space. Both property owner and expert home decorators like the feel that these bed covers bring to a room. Whatever your embellishing style and whatever your embellishing needs, you will certainly take pleasure in the richness of color and heat brought to life in your bedroom by developing with southwest bedspreads.
A duvet is created to fit the size specs of a bed. It is, therefore, offered in King, Queen, Twin, and other dealt with sizes. For that reason, unlike comforters, duvets do not spill much over the sides of the bed. As discussed earlier, a comforter is always bigger than the real size of the bed and might in some cases, even reach 3/4th of the bed near the floor. That being said, comforters are offered as per bed sizes as well. These large blankets drape all sides of the beds, thus, hiding the under layers of the bedding from plain sight.
Your teen's space has to be an area that echoes his personality and individual design while being a comfy sanctuary for him to unwind in. For this, it is necessary to consider inputs from your teen prior to you embellish his/her personal area. Bedding is a vital part of the embellishing process, so you will need to thoroughly pick the product, design and color to complement the total design of the space.
Goose down comforters are not the only popular type of goose down products. Pillows and beds are also very popular for many various factors. The most popular reason is that like a goose down comforter, all other products are very comfortable, to a luxurious level. Goose down offers softness, light-weight, and breathable, all rolled into one very comfortable comforter. Even though they may be more expensive, they are worth the money.
When it pertains to value for your money, goose down comforters are again at the top of the load. This easy factor behind this is that overall they are much better than other comforters and less costly in the long term that artificial comforters, because they last a lot longer.
When it concerns warmth and comfort it is difficult to discover a much better comforter than one made from down. Keeping you cozy warm and comfortable when those cold winds blow without extreme weight is their primary feature. As you buy your many choices between down and option down comforters right here are some practical tips that you should bear in mind.
Utilizing a duvet likewise helps to shield your precious comforter. It is made like a big pillow case for your comforter and you simply position the comforter inside the cover, and this innovative product can be used all year long. In the winter you can adjust the warmth with the size of the comforter or the tog of the duvet. You can likewise use it alone in the summer instead of spending additional on sheets.
The reason individuals like to get bed sheets linen varies from individual to individual. The fit of duvets cover or bedding and linens are very normal however the selection of the material, design and designs can vary significantly. Bedding and linens often can be made in a different shade from that of duvets cover to emit a newer appearance.
Silk is natural material made from the cocoons of silkworms When it is crafted from these natural processes, it is done so in a delicate method that allows the silk to preserve a natural element called sericin. This protein fends off dust mites and mold, keeping the silk bedding sets spick-and-span. Those suffering from asthma and allergies will not have a problem with their bed sheets if they sleep with silk in the evening.
Fill power is another term you will wish to end up being acquainted with as you consider your choices. Fill power is a number that rates exactly how fluffy a comforter will be. Typically you want the number to array between six hundred to 8 hundred. This indicates your comforter will be fluffier, warmer and longer lasting.


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Nintendo Switch Will Have No Multimedia Functionality at Launch
December 15, 2020 10:41 PM a minute read
Nintendo has confirmed that the Switch won't feature any multimedia functionality when it launches on March 3.
We already knew the Switch won't have Netflix at launch, and now we know it won't have anything at launch. Nintendo has confirmed that multimedia functionality isn't something Switch will launch with. That means no Hulu Plus, Amazon Prime Instant Video, HBO Go/Now, Spotify, Pandora, or any other streaming media service. Due to its reliance on game cards, we already know it won't support any physical media.
Nintendo confirmed this in an interview with Kotaku. Nintendo said that Switch is a gaming platform first, and that's what they're focused on. While the system won't support this functionality at launch, it may in the future.
This lack of functionality puts the Switch in direct competition with iPads, iPhones, and other smart devices when users are on the go. With only limited space in a carry-on, users will now have to choose whether they want console quality gaming, or their multimedia. Nintendo could have made this an easy choice by incorporating multimedia into Switch, but it looks like that ship has sailed. It's especially baffling since the Wii U had almost all of these platforms on it. Heck, even the 3DS has this kind of support. Not to mention that the Switch's console competition, the PS4 and Xbox One, have all of these services and more. Hopefully the likes of Netflix, Hulu Plus, and other services make their way to the Switch sooner than later.
Nintendo Switch is out March 3 worldwide.
I Am Setsuna Confirmed as Switch Launch Title
Where once there were five launch titles for the Nintendo Switch, now there are six with Square Enix announcing today that the recently-released I Am Setsuna — having already been confirmed as coming to Nintendo's upcoming new hybrid console — will be availabl...
Nintendo Appear to Have Lowered RRP for Switch Games in the UK
One of the main points of criticism coming away from the Nintendo Switch presentation last week was the pricing of upcoming software — and indeed peripherals — to the system. Or at least the pricing strategy Nintendo were adopting when it came to the UK. And w...
The Unlikely Legend of Rusty Pup Coming to Nintendo Switch, Wii U Version Canceled
While it may not be a surprise to many at this point, another game has been canceled for the Wii U in favor of the Nintendo Switch. The Unlikely Legend of Rusty Pup was originally planned to release on both the Wii U and 3DS but will now be making its way to S...
Nintendo Celebrates the Holidays with Cyber Deals
While millions are enjoying Pokemon Sun & Moon right now, Nintendo wants to let you know that they have a lot more goodies to enjoy. Starting today and lasting until December 5, select games on the Nintendo eShop will be at a discount up to 50%. The notabl...
Mario Kart 8 Has Sold 2 Million Copies On Wii U Gamer
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Fast Racing Neo Will Run At 60fps On Wii U Gamer
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text:
package binauld.pierre.musictag.task;

import android.os.AsyncTask;
import android.os.Build;

public class AsyncTaskExecutor {

    public static <Param, Progress, Result> AsyncTask<Param, Progress, Result> execute(AsyncTask<Param, Progress, Result> task, Param... params) {
        if (Build.VERSION.SDK_INT >= Build.VERSION_CODES.HONEYCOMB) {
            return task.executeOnExecutor(AsyncTask.THREAD_POOL_EXECUTOR, params);
        } else {
            return task.execute();
        }
    }
}

redpajama_set_name: RedPajamaGithub


South Africa is one country where you seriously need car insurance. With car insurance premiums, the company charges you a certain sum of money in exchange for certain services.
The amount you pay depends on several factors such as your age, salary and where you live.
When you don't pay your car insurance premiums, cover ends, and the company will no longer honour your claims.
Car insurance premiums cover damages to the policyholder's vehicle. With more comprehensive cover the other vehicles are also covered.
In South Africa, you will always be sharing the road with unlicensed cars and, drivers.
The idea is to find car insurance that will give you the protection you need, without you having to pay significant premiums each month for it.
You need a good insurance company who don't withhold the payment of claims and who handle everything honestly and equitably. There are certain factors to take into account before you invest in auto insurance. Personal liability coverage is essential when looking for an insurance package.
Always think of the worst-case scenario when selecting insurance. Think of the other driver not being insured and you not being at fault; this is when you want to rely on your car insurance to pull you through.
In a country like South Africa where crime is rampant, getting stranded along the road could be equal to signing your death certificate. Make sure that the car insurance you choose offers services such as roadside assistance and that they will tow your vehicle away.
A new car isn't likely to break down, so your towing coverage could be minimal. If you own an old car, you will certainly need more extensive towing coverage.
Another important aspect is rental coverage. If your vehicle is severely damaged, how are you going to get to work? Life has to go on, and this is when rental coverage becomes necessary, because if you don't have a second vehicle, this vehicle will tide you over while repairing your car.
There are so many aspects that come into play when paying car insurance premiums. Each is a statistically based risk, and the higher the risk connected to a drive, the more they will pay.
Age and gender – drivers under the age are more prone to accidents than older drivers, and statistically, women are safer drivers than men.
Region – where you live makes a difference as well as the car you drive. Some areas have a higher crime rate than others where your car is more likely to be stolen.
Make of car – some cars are more attractive to thieves than others. A 4X4 is more in demand than a 1962 VW Beetle.
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You can receive quotes from these insurance companies and purchase your insurance instantly online.
Apply on this pge for a car insurance quote.


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Enjoy your photos to the maximum and share your special memories with friends & families.
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text:
IVEY.CA
MSc in Management
MBA Direct for HBAs
Master of Management in Analytics
The Ivey Academy
Pre-Ivey Experiences
Ivey Asia - Executive Education
Careers at Ivey
Ivey Idea Forum
COVID-19 Information for the Ivey and Western Community. Daily Return to Campus Questionnaire.
News@Ivey
HBA Candour Conference | Three lessons on character from Jeanne Beker
Growing up, Jeanne Beker heard a lot of war stories.
As the daughter of two Holocaust survivors, she heard the horrific details of World War II, her family members' early deaths, and her parents' journey fleeing Poland. During these tales, Beker's father would repeat the same mantra to her.
"Don't be afraid and never give up."
That was the message Beker repeated to students at the HBA1 Leadership Character and Candour Conference on February 9. She shared passages from her parents' memoirs in Joy Runs Deeper and told stories from her own life. The event also featured a talk by anti-bullying activist Monica Lewinsky.
As the former host of Fashion Television, Beker took numerous leaps throughout her career. She always told herself that because her parents fought so hard to survive, she couldn't just live a good life. She had to live a fantastic life.
"These stories made me dream big and believe that I could do it," said Beker. "If they overcame what they did, it felt like I could do just about anything."
1. Never take no for an answer.
Beker grew up with aspirations of being a famous actress. She attended acting school in New York, studied theatre at York University, and went to mime school in Paris before setting her sights on something completely different: Radio.
Despite her lack of radio experience, she applied for a job at CBC Radio and convinced them to take a chance on her.
"You have to be tenacious," she told the students. "Having candour, that honesty and truthfulness – that's about being honest with yourself, too. You have to admit not only to yourself but those around you what you want. And if you want something, don't be afraid to ask for it."
This relentless attitude, or "chutzpah" as Beker called it, led her to CHUM Radio and years later, fighting for the job that became her most iconic role: The host of Fashion Television.
2. Rise from the ashes.
Fashion Television was on the air for 27 years, and it opened Beker up to a world of possibilities. She travelled across continents, worked with some of the biggest fashion names in the industry, and started a family.
Just as Beker felt she was on top of the world, everything came crashing down. Her husband wanted a divorce. She was devastated, but remembering her father's mantra, she didn't stay down for long.
"If my parents could rebuild their shattered lives, heck I could too," she said. "I just kept going."
3. Keep an open mind and heart.
She gave Ivey students another piece of advice: Have an open mind and an open heart. You never know where life will take you, she said, and you need to be open to changing and trying different things.
"Dream, believe, don't be afraid, and never give up," she repeated to the students. "Do those, and you'll be just fine."
This mentality helped Beker throughout her busy career as she pursued different passions and interests. Now, a featured style columnist for The Globe and Mail, style editor of the Shopping Channel, and host of Style Matters, Beker says she still has big plans and more goals to achieve.
"I'm 63 years old and I feel like the best is yet to come," she said. "You always have to believe in yourself no matter what."
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