So turn in your Bibles to Leviticus chapter 10. Leviticus chapter 10, our study this morning resumes at verse six. It's not gonna be a very long study, so you might actually have a little more time to fellowship together. Maybe not, who knows, right? Who knows where these things go? But just to set this up, thus far in our study of this chapter, we've talked about the sins of Aaron's two eldest sons, Nadab and Abihu, who in some way that remains unclear, were guilty of offering strange fire to the Lord. As we learned, this resulted in fire coming out from the presence of the Lord and consuming them. And you can only imagine the horrifying nature of this particular series of events. I mean, I can't imagine what it might have been like to be Aaron, the high priest, watching your two oldest sons, no doubt proud that they were able to serve with you as priests, but watching them be consumed by fire from the Lord simply because they offered strange fire. My response would have been much different, I believe, than the response of Aaron. And that is because I tend to be probably more prone to processing things in a different way. But Aaron, we're told, responded in a way that honored and glorified God. Now, he needed some help, right, from Moses to respond in this way. But we're told that Aaron took this with his mouth shut. Aaron refused to, again, following Moses' counsel, he chose to keep silent about the whole issue. And again, how difficult would that have been in the face of such a tragedy? Well, Moses then called to Mishael and Elzaphan, the two sons of Aaron's uncle Uziel, and he instructed them to carry the bodies of Nadab and Abihu outside the camp, which, as we discussed, reveals just how seriously God takes sins, and especially sins involving worshiping him in a wrong manner. To remove somebody outside the camp was a punishment reserved exclusively for those who, based on the particularly heinous nature of their sin, were considered as never really belonging to the camp to begin with. So the brothers did as they were instructed. They carried the bodies outside the camp, which brings us to verse 6. Then Moses said to Aaron and to his sons Eleazar and Ithamar, do not uncover your heads nor tear your clothes so that you will not die and that he will not become wrathful against all the congregation. But your kinsmen The whole house of Israel shall bewail the burning which the Lord has brought about. You shall not even go out from the doorway of the tent of meeting, or you will die, for the Lord's anointing oil is upon you." So they did according to the word of Moses. Now just stop there. Eliezer and Ithamar replaced their older brothers, Nadab and Abihu, in the particular function that they were supposed to be performing at the time. And if you're especially on the ball this morning, this might sound like another occasion when something happened later on with Judah and Levi. who replaced their older brothers Reuben and Simeon. Remember back in Genesis chapter 49, we read about that tragic instance where Reuben decided to take vengeance of his own and he and his brother were replaced by Judah and Levi in doing the Lord's bidding. Although they didn't suffer the same fate as Nadab and Abihu, the Lord passed them over, you'll recall, in terms of their ability to receive the full inheritance. They had done something that the Lord frowned upon to the extent that he would remove from them a portion of their inheritance. Again, a very serious thing, and also a very poignant reminder of just how much the Lord expects to be worshiped correctly. Aren't you glad that the Lord doesn't strike us dead when we offer Him strange fire? Aren't you glad when you come here only half-heartedly to worship Him that He doesn't cause you to become ill or even kill you in your sleep? Aren't you glad that we live in the days of grace where The Lord Jesus Christ has covered even those things. I'm eternally grateful for that because I know myself I am feeble and frail and even on my best days. I don't worship the Lord as I Should and I'm sure you can agree with that as well now this doesn't mean though that God doesn't take as seriously the worship of his people as he did back then he does and But it's just that according to Romans 8, 1, because of the finished work of Christ, for us who believe, there is therefore now no condemnation. This does not give us license, as we've remarked several times in the past. We don't have license, this should cause us to worship and glorify Him all the more. Because He is a God of grace, because He gives us, He lavishes upon us all those things which we don't deserve, and He spares us from that which we do deserve. Anyway, Moses said to them, he said, do not uncover your heads nor tear your clothes so that you will not die and that the Lord will not become wrathful against all the congregation. Now, what's all that about? Well, for starters, over in Leviticus 21 10, We read that the priest who is the highest among his brothers on whose head the anointing oil has been poured and who has been consecrated to wear the garments shall not uncover his head nor tear his clothes. This indicates that as a rule, uncovering one's head, tearing one's clothes was not allowed for those serving in the priesthood. The question is why? what is signified by the tearing of clothes or the uncovering of one's head. These were two of the most prominent, most common ways for people to express their grief. When you were particularly disturbed about something, you would tear your clothes, especially tragic events. You would tear your clothes and you would uncover your head. Now, what does it mean to uncover one's head? Well, to uncover one's head simply meant to present yourself in an unkempt way. It doesn't mean that you would simply take your hat off or your hood off. It means that you would not be presentable in terms of what you would normally do in preparation for worshiping the Lord, which is most of us. If you have hair, you'll comb it. You'll make sure that you look presentable before the Lord. It's this type of thing. The priests were not allowed to appear before the Lord in any unkempt way, and that would include not having torn garments as well. There should be no indication that they were doing anything that would distract them from their duties as priests. And grief is a big distraction. Mourning would be a big distraction. Now, I really want us to think about this for just a minute because it's important. Why would the priests not be allowed to mourn in the same way as their kinsmen were allowed to mourn? Well, that's a really good question. You would think that mourning would be not only perfectly appropriate, but certainly allowed even among the priests. But here's the thing. Remember what role the priests served in. The priests served as those who were the go-between between the average man and God. They served in a mediatorial role because if any normal mere mortal were to appear to be trying to imitate the duties of the priest, they would be put to death. This is what got Nadab and Abihu put to death. They were actually just playing the role of priests. They weren't serious about it. We don't know what the infraction was, but it's obvious that they did it incorrectly or with the wrong attitude or so on and so forth. The priests were the consummate examples of what God intends his redeemed to be. For the priests to mourn, being recognized as that, for them to mourn would have been an indication that they were actually rejecting God's sovereign plan. Now understand that, because it's very important, I think, that we apply that to ourselves. We should be so firmly rooted And I'm not saying we are or will be, because we won't. Let's get that out of your mind. This is not going to apply to you because, humanly speaking, it's just not possible. But this is the whole message behind this admonition to the priests. We as God's people, a royal priesthood called by his name, we should be so impervious to the things going on around us. We should be so firmly rooted in the reality of his absolute sovereignty over all things that even the loss of those dearest to us, even in the midst of the greatest trials imaginable, We should be so firmly rooted that we're able to say unflinchingly, whatever my God ordains is right. I mean, I'm not saying don't aspire to that, do. We should all be so resolute in our understanding of who God is and the fact that everything you see around you in the world is all his stuff. Parents, when you look lovingly into your children's eyes, your first thought should be, this child belongs to Him. This will also spur you on, hopefully, to raising your children in the nurture and admonition of the Lord. This should also cause you to loosen your grip on them as if they are your own, as if their eternal destiny is in your hands. They belong to Him. They are His. Now, certainly pray for their salvation. Certainly train them up in the way they should go, and when they're older, they won't depart from it. Certainly raise them in the nurture and admonition of the Lord, as I just said. Do all those things. Do everything you can to make sure that when the time comes, if the time comes, that the Lord should reveal Himself to them, they will be prepared. But don't live with the illusion or the delusion that you can save your children. They are the Lord's to do with whatever he pleases. And we need to be okay with that. I've had so many people over the years come to me and they're like, I am so angry with God. I've even seen people walk away from the faith. become apostate, proving that they never were of the faith. But nonetheless, I've seen people who who insist that they have every right to be angry with God. God took my mother. I love my mother. God took my mother. And so I'm angry with God. Be careful. Who did your mother belong to? To him. Don't get the idea that all of these things, even your own children, are yours. They're not. God has loaned them to you. They're on loan from God for you to do with them whatever God instructs you to do in raising them, again, in a way that's commensurate with his commands. But don't ever fall for the delusion that my child's eternal life depends on me. It doesn't. I assure you it doesn't. And I know a lot of good Christian parents who have found that out the hard way. Don't set yourself up for tragedy. Loosen your grip on everything around you and assign it all to God. And then just be content with whatever he ordains. This was what's being portrayed in the priesthood. You priests of all people should know that I am sovereign that everything that happens happens because I have ordained all things whatsoever shall come to pass. Yes, including the death of Nadab and Abihu. I'm not saying to set yourself apart as uncaring, unloving, insensitive. That's not the point. The point is we should be so familiar with and so rooted in God's absolute sovereignty that at the end of the day when it comes to anything, we're able to say whatever my God ordains is unquestionably right. This was the argument Paul had in Romans 9. Remember with his imaginary antagonist? You know, he gives the example of God's sovereignty and salvation, and he imagines his antagonist to say, he says, you will say to me then, if he's made me this way, that is, if he's made me a sinner, why does he still find fault in me? And Paul says, who are you who answers back to God? And then he gives the whole analogy about the potter and the clay and the vessels for honorable use and vessels for dishonorable use. The whole meaning of that passage is you and I are not to question the works of God. The priests of all people could not be seen as waffling and mourning was a sign that you were not okay with what God had ordained. Now, does this say that we should never mourn? Does this imply that mourning is wrong in some way? No, this is the beauty of it. Throughout the Word of God, we are assured that mourning is appropriate. One of my favorite passages happens to be the shortest verse in the whole Bible. Jesus wept. Now, there's debate on why he was weeping. We certainly know he wasn't weeping because Lazarus had died. I mean, he knew he was about to raise him from the dead. So why did Jesus weep? Well, most scholars believe that Jesus wept because he saw the devastating effect that sin, which resulted in Lazarus's death and everyone else's death. He was lamenting the fact that sin cost people so dearly, even his loved ones. And so it was perfectly appropriate that Jesus himself wept. In Ecclesiastes 3 verse 4, We're told there is in fact a time to weep and a time to laugh, a time to mourn and a time to dance. And this is why Moses said, but your kinsmen, talking to the priest, you don't weep, but your kinsmen, the whole house of Israel shall bewail the burning which the Lord has brought about. Not only are they permitted to mourn, It's very interesting the original language here is they're not only permitted to mourn. They're actually commanded to mourn Get it out of your system You know, there's nothing worse even secular psychologists will tell you this there's no nothing worse than suppressing certain feelings Man, hear me when I say this if you need to cry cry Get it out Huh? Yeah, I mean, you know, if you want, don't start crying now. That'll make me feel really bad and you'll be a faker anyway because, you know. But the thing is, when you feel as though you need to weep, weep. There's a time for that. There is an appropriateness to that. Getting such things out of our system is perfectly allowable and perfectly appropriate. Perhaps one of the most beautiful examples of how God reacts to the mourning and weeping of his people, look at 2 Kings chapter 20. 2 Kings chapter 20. I don't know why I chose this, it just for some reason just sticks out in my memory as one of the most endearing passages with regard to this thing called mourning. But 2 Kings 20 verse 1, here we read, in those days Hezekiah became mortally ill. And Isaiah the prophet, the son of Amoz came to him and said to him, thus says the Lord, set your house in order for you shall die and not live. Then he turned his face to the wall and prayed to the Lord saying, remember now, oh Lord, I beseech thee how I have walked before thee in truth and with a whole heart and have done what is good in thy sight. And Hezekiah wept bitterly. And it came about before Isaiah had gone out of the middle court that the word of the Lord came to him saying, return and say to Hezekiah, the leader of my people. Now listen to this. Say to him, thus says the Lord, the God of your father, David, I have heard your prayer. I have seen your tears. Behold, I will heal you. On the third day, you shall go up to the house of the Lord, and I will add 15 years to your life. And I will deliver you and this city from the hand of the king of Assyria, and I will defend this city for my own sake and for my servant David's sake. I think it's a beautiful picture of how the Lord himself responds to appropriate mourning and weeping. The Lord sees your tears. The Lord recognizes your fragile state. The Lord knows when you mourn. What a wonderful thing that is to know that there's coming a day when we're told that he will wipe away every tear. This is the flip side of what we just talked about. There is a sense in which we should be resigned to the total sovereignty of God in all things, but don't let that lead you to becoming an unfeeling, insensitive, uncaring, unloving person. Don't be jaded. See, here's the thing. The reason we're permitted to weep and mourn, the reason we're even commanded in places to get it out of our system is because I think the flip side of that, the opposite of that is unimaginable among the people of God. We should be resigned to the sovereignty of God in all things, but not at the expense of our feeling. not at the expense of our real emotions. Now, I know we're Reformed. We don't like to talk about emotions or feelings. We're kind of the frozen chosen in that regard, right? But we should never be so resigned to the sovereignty of God that we lose sight of the fact that we are a feeling people. We are a loving people. We are a caring people. We are very concerned people when it comes to bearing one another's burdens and so on and so forth. So there's a fine balance there, right? Remember, this prohibition against weeping and mourning was for the priesthood. And I would say, you know, not that there is an exact equivalence here, but I would say that also applies to those who minister the word of God on a regular basis. Can you imagine if I stood up here week after week and just bawled my eyes out every time I said something that was particularly endearing or, you know, we've got to be able to do funerals. where even though our hearts being ripped out of our chest as we see family members grieving and mourning, you know how many times I've preached funerals and I just want to go down and break down with these people? I can't. I do that in my own time. But again, I think there's a separation here for a reason. The priests were to be the stalwarts. The priests were to be the examples. And I think pastors and teachers of the word of God should be the same. Not that I'm offended. I mean, we used to have a good friend in Germany, a missionary in Munich, who every time that man would get in the pulpit, he would invariably at some point, he would start crying and he would say God squeezed his heart, right? I get it, that was well within his personality, but by and large there is going to be a distinction. It's not a distinction in terms of superiority or inferiority, but there will be a need for those who are seen as the examples to lead by way of example, right? So this is why we're seeing this. Okay, priests, no mourning, no weeping. Kinsmen, get it all out. Get it all out. And no doubt, when the anointing oil was removed, when they weren't on duty, when they had returned back to their kinsmen, there's no doubt that they mourned along with them. Again, otherwise they would be robotic, right? Unfeeling, unloving, so on and so forth. So again, there's nothing wrong with mourning and or weeping in and of themselves. It's just that in their official roles, Aaron and his sons were forbidden to do that. lest they be guilty of, or even perceived as blaspheming God in some way. This is actually further evidenced by what Moses goes on to say to them in verse seven. You shall not even go out from the doorway of the tent of meeting or you will die for the Lord's anointing is upon you. Now you might again think this sounds like God has one set of standards for some individuals that he doesn't necessarily hold others to. And if you're thinking that way, You're exactly right. It's just a fact of life. There are certain roles and responsibilities to which certain individuals will be called, and there will always be special or unique qualifications attached. And going back to this comparison of the priesthood to the pastorate, this is why before a man can become a pastor, he needs to meet the qualifications outlined in 1 Timothy 3 and Titus 1. Those qualifications are God-breathed, and God expects the man of God serving in this capacity to meet those qualifications. Not every man will meet those qualifications. Now, as we've talked about, it is a good thing that all men aspire to meet those qualifications. Every man should aspire to meet those things, but not every man will. And so again, God does have certain things that he uses as qualifiers for certain persons over others. In fact, you could make that argument about gifting. You know, 1 Corinthians 12, Ephesians 4, it's plainly taught there that each of us has unique gifts. I don't have the same gifts you do. You don't have the same gifts I do. But that doesn't make your gift any less important or my gift any less important. All of our gifts are to work together in conjunction for the overall functioning of the whole body. And you know, I wish we understood this more as well. I wish each individual who's a member of this body would understand that you're not just a member here at Grace Baptist Church. Your gift is integral to the overall functioning of this body. This is why a lot of times I come very close to losing my mind when people leave. This is your body. This is I mean, can you? I wouldn't want a part of my body to leave me. I mean, some people have gallbladder surgeries and appendix surgeries, not and there's no choice or amputations. Those things are necessary. But just for a part of your body, whether internal or external, let's say I'm out of here. That's hurtful. Is it hurt you? It should. But again, we don't think in those terms. We've been conditioned historically to believe that church attendance is optional and where I belong and where I go, that's up to me. And, you know, we have professional church hoppers who go from one church to the other trying to find the right fit. And I don't blame people for that. Certainly find the right fit for yourself. But once you find that fit, you should be in there like swimwear. Sorry. Don't know where that came from, but. Again, we all have a unique role in the body of Christ. And you might undersell that you might undervalue that and think, well, you know, I'm not so unique. I don't really see myself as doing something that the church can't live without. Believe me. The church suffers. When, and this is true not just if people leave, this is also true if you're not performing the function that God has assigned to you. If you have a gift and you're not using it for the edification of your brothers and sisters in this place, for the building up of the body into a whole complete unit, if you're not doing that, it's the same net effect. It's like marriage, right? We each have our roles, and if we're not performing in those roles, then things begin to go sour quite fast. Well, as I mentioned last week, verse 8 of our text might give us a hint concerning the nature of the sin committed by Nadab and Abihu. Here we read, the Lord then spoke to Aaron, saying, Do not drink wine or strong drink, neither you nor your sons with you, when you come into the tent of meeting, so that you will not die. It's a perpetual statute throughout your generations, and so as to make a distinction between the holy and the profane, and between the clean and the unclean, and so as to teach the sons of Israel all the statutes which the Lord had spoken to them through Moses. Now, I'm sure you've heard this at some point, but there are some who insist, based on this passage, that no one naming the name of Christ at any point should ever drink any alcoholic beverage. Folks, first of all, speaking very broadly, we've already determined we don't formulate our doctrine, our practical doctrine from the book of Leviticus. Please don't do that. Number one, this is an admonition to the priests. Why would this even be mentioned? Well, this was mentioned because it was very common for the people of Israel to occasionally imbibe in especially wine. Wine was the drink of choice for every meal, but also other strong forms of drink. They didn't have whiskey, I wouldn't say, back then, but they did have brandy, which is a type of wine. They did have stronger drink than your table wine, let's say. But it was never something that God prohibited. Now, here's what God does prohibit, and this is why it's so relevant to the priesthood. There's nothing wrong with drinking an alcoholic beverage unless there's something wrong with drinking an alcoholic beverage. Right? What do I mean by that? Well, there are some people who can have a glass of wine with their meal, a glass of wine socially with their Brothers and sisters, if they're of like mind, there are others who can drink a shot of whiskey or a little glass of cognac or whatever your strong drink of choice is, and they are those who refuse to allow that to commandeer their life. In other words, they're not out to get drunk. They're not out to lose their faculties. The prohibition here is against doing anything that might even threaten the loss of your faculties, especially when it comes to the priesthood. The priesthood needed to be clear minded at all times. And I don't know about you. I'm not a drinker. So I'll drink a half a glass of wine and I have kind of lost some of my faculties. Right? I know that probably puts me in a lower rung of masculinity. I don't care. I don't hold liquor very well. And number two, I just don't really enjoy it. Number three, I'm on meds that caution me against using alcohol, period. But those things aside, the prohibition is not against the use of alcohol. It's just not. You'll not find that anywhere in Scripture. The prohibition is against losing one's faculties, losing control over one's senses, having one's senses dulled by strong drink. And if you're a person who is prone to allowing drink to do that, abstain. And again, if you're a brother who can enjoy those things, be mindful of the weaker brethren among you so that you don't cause them to stumble. It's an act of love. It's not a yoke of the law. I'm not imposing some legalistic requirement on you. I'm saying love your brothers and sisters enough to A, know when you're in the presence of those who have difficulty, and B, be willing to abstain from the things that you have as liberties for the cause of those who don't share those liberties. We've gone over that ad nauseum. But the point here is, if you're in the priesthood, and again, I would make an equivalence here to the pastorate, you shouldn't be known as a drinker. You never know. I don't know how many drinks it takes to blow the, whatever the legal, is it 0.8 or 0.08? 0.08, 0.03? Oh, three drinks. Yes, I don't know. I mean, what kind of reproach might be brought on the body of Christ here at Grace Baptist if I were to be arrested for a DUI? And if I've had one too many, what's the likelihood I'm gonna be called out to go to somebody's home or to go to the emergency room or whatever the case might be? It's better just to leave that alone. This is what the Lord's saying to the priests. Was it that Nadab and Abihu might have been drunk in the performance of their duties? It's possible. We don't know. We don't know. But there is this prohibition given in a very timely way. For Aaron and the rest of his sons, don't be doing that. So again, it's caused some scholars to conjecture that maybe that was the case. Verse 12. Then Moses spoke to Aaron and to his surviving sons, Eleazar and Ithamar, take the grain offering that is left over from the Lord's offerings by fire and eat it unleavened beside the altar for it is most holy. You shall eat it moreover in a holy place because it is your due and your son's due out of the Lord's offerings by fire. for thus I have been commanded. The breast of the wave offering, however, and the thigh of the offering, you may eat in a clean place, you and your sons and your daughters with you, for they have been given as your due and your sons due out of the sacrifices of the peace offerings of the sons of Israel. The thigh offered by lifting up and the breast offered by waving They shall bring along with the offerings by fire of the portions of fat to present as a wave offering before the Lord. So it shall be a thing perpetually do you and your sons with you just as the Lord has commanded. Here again we have another example of the exacting standards of the Lord when it comes to the eating of things sacrificed. There's really nothing here that we haven't already covered in depth. The basic teaching here is that the grain offering, the burnt offering, the breast and the thigh, of the wave offering were not only things that the Lord had instructed to be left for consumption by the priests and their families, but they were to be done with this exact order. Remember what the wave offering was? When you eat this particular thing, you're to wave it before the Lord as another indication that you're willing to give it all to Him as a way of honoring and glorifying His name. Verse 16. But Moses searched carefully for the goat of the sin offering, and behold, it had been burned up." Dun, dun, dun. That was a scandal. You weren't supposed to burn up the whole goat offering. What are you going to feed your family with? What are you going to feed them with if you burned up a part of the offering that you're supposed to feed the family with? So he was angry with Aaron's surviving sons, Eleazar and Ithamar, saying, Why did you not eat the sin offering at the holy place? For it is most holy, and he gave it to you to bear away the guilt of the congregation, to make atonement for them before the Lord. Behold, since its blood had not been brought inside into the sanctuary, you should certainly have eaten it in the sanctuary, just as I commanded. But Aaron spoke to Moses. Behold, this very day they presented their sin offering in the burnt offering before the Lord. When things like this happened to me, if I had eaten a sin offering today, would it have been good in the sight of the Lord? When Moses heard that, it seemed good in his sight. This might sound a bit confusing, but it's actually much simpler. Moses had jumped to the conclusion that because he didn't see the remnants of the offering of the goat, they had failed to make the goat offering as they were supposed to. That wasn't the case at all. What they decided to do, what Aaron decided to do in his grief, he said, we made the sacrifices. We burn it all up because I'm in no mood to eat. I will grieve to that extent. Remember, the eating of the sacrifice, at least the portions that were reserved for the priests and their families, the eating of the sacrifice was not really commanded as much as it was offered as something that they were allowed to do. This was the way they got their own meals from their portion in the same way that the people made monetary contributions in support of the temple, supporting the Aaronic priesthood, later the Levitical priesthood. This is the same kind of thing. So in this case, Aaron's like, I'm too upset to eat. Would the Lord have rather seen me throw this away? Would it have pleased the Lord for me to waste what was left? He thought it better, instead of wasting it, to just burn it up. to give the Lord a double portion in the burnt offering while he grieved the loss of his sons. And his sons, his other sons, grieved the loss of their two eldest brothers. Perfectly appropriate. How do we know? Because Moses, we're told here, when Moses heard that, it seemed good in his sight. And we don't see the Lord chastising them. We don't see any punishment coming down from the Lord because of their refusal to do this eating of the sacrifice. Later on, we're going to learn in places like Deuteronomy 12-7, Deuteronomy 26-14, Hosea 9-4, the sacrifice was to be eaten by the priest with rejoicing and not with sorrow. This is where Aaron's saying, who undoubtedly knew that at this point, Aaron's basically saying, there's no way that I'm going to fake it. There's no way that I could have eaten this with rejoicing, given the current set of circumstances. So again, I think it's perfectly appropriate. As Gil noted, the Jews say that a high priest may offer being a mourner, but not eat. A common priest may neither offer nor eat, and which they illustrate by this passage that Aaron offered and did not eat. but his sons did neither." So, was that disobedience? No. Why? Because Moses said, it's okay Aaron, I get it. And again, I think we see even more of the Lord's own heart with regard to these things. You know, do you actually truly understand what it means to have Christ as our sympathetic high priest. Do you realize every sin that you fall into, every struggle that you face, every trial that overcomes you, the Lord Jesus is there saying, I understand. What a great God. to even make these kinds of allowances. And I think a lot of these things dispel the myths about the Old Testament God, right? I've said before, I'll say it again, we need to be able to read between the lines. We need to be able to see God's goodness and His grace and His mercy, His long-suffering. But we also need to see that there are certain lines that we dare not cross. lest we experience the flip side of his long-suffering, which is immediate wrath. This is what the Israelites had to learn, and they were learning it slowly but surely. Well, Lord willing, next Lord's Day, we'll pick up at chapter 11, where we're gonna learn about ceremonially clean and unclean animals. And again, let me just say this. There may be good reasons for you not to eat certain things, but they're not biblical reasons. I mean, okay, let me rephrase that. There are things that if you eat them, you will be incredibly stupid to eat them. I'm not going to Japan and eating blowfish. Why? Because it will kill you. Yeah, I love these documentaries where they're like, you know, unless this is prepared by the right chef with the right ingredients and the right care, I'm not going to a restaurant sitting down thinking this might be my last meal. I don't care how good Blowfish is. So there are certain limitations within the realm of common sense, but As far as prohibitions against eating animals clean or unclean, Acts chapter 10 blows that out of the water. Eat what you want to eat. I mean, you might have an allergy, you might not like it for health's sake. Great. But I hear Christians all the time saying, no, I don't eat pork because God says that's wrong. No. That's what happens when you get your doctrine from Leviticus. Keep reading. Read all the way at least to Acts 10, right? Anyway.