Beyond The Basics

Transcript:

Welcome to the Beyond the Basics Bible Study Podcast. My name is Dan Snyder and I am your host. Thank you so much for joining me for this episode of Beyond the Basics where we are exploring the Bible from Genesis to Revelation, one chapter at a time.

Have you ever been in a life or death situation? My guess is probably most of you have not experienced that. Hopefully that’s a pretty rare occurrence. I know I have never experienced anything like that, but if you have, I’m sure you would be able to relate to this chapter a little bit in some way, Genesis 47, because the people of Egypt are willing to do just about anything in order to live because they’re in a life and death situation.

Now Genesis 47 is split into two parts. The first part of the chapter deals with Israel being provided abundant life in the land of Goshen. The second half of the chapter deals with Egypt and Jacob facing impending death. So, we’re going to see this theme of life and death that we’ve been talking about in many of these chapters revolving around Joseph and Egypt. We’re going to see this theme play out and see how people respond in this chapter.

So, getting into the chapter. Verse 1, Joseph went in and told Pharaoh. So, he’s going to tell Pharaoh everything that he said he would tell him in the previous chapter. If you remember in the end of Genesis 46, Joseph went over with his brothers what he would tell Pharaoh. He told his brothers what they should tell him when they meet him. Now, we’re going to actually get to that confrontation with Pharaoh and Joseph is going to tell Pharaoh everything that he said he would. So, this repetition shows us that God’s hand is in these events, just like God’s hand has been in all of these events in the last few chapters, anytime that we see that theme of doubling. We see that here again.

So, Joseph told Pharaoh that his brothers are here, his family is here with his father, and in verse 2, it says, from among his brothers he took five men and presented them to Pharaoh because they were seeking Pharaoh’s favor. Remember that number five, many times, will represent grace or favor. So, they’re seeking Pharaoh’s favor, but ultimately they receive God’s favor because of what they’re going to receive. They’re going to receive the land of Goshen, the best of the land. We’ll get into that as we move on.

Now, it’s unclear here from the text which five of the brothers were there. Some say it was the five weakest brothers. This word for men has a connotation of being weak. And so the implication is that Joseph brought in his five weakest brothers. I have no idea if that’s true or not. We just don’t know.

So Pharaoh starts to question his brothers. And he says, “What is your occupation?”

And they said to Pharaoh, “Your servants are shepherds, as our fathers were.” And they said to Pharaoh, “We have come to sojourn in the land.”

In other words, they’ve come to dwell as foreigners. They told Pharaoh this because they didn’t want him to think that they had come to stay permanently. Because in reality, a family of their size could present a significant military threat. Now, probably not something that would overtake a world power like Egypt, but still something that could cause some trouble. And if you think, “Well, Dan, there’s only 70 men.”

Well, that’s true that there’s only 70 men that were listed in the previous chapter, but that doesn’t include all the servants, all the grandsons, all the people that weren’t listed. There are probably more like a couple hundred at least. And when you think that two to 300 might be not enough for an army, go back to Genesis 14 when Abram had 318 men in his army and overtook an entire military confederation and defeated them. So, possible that this is a reason why they told Pharaoh that they were only coming temporarily.

Now, of course, they knew that they were going to be there temporarily because God had promised that He would bring them out. So, that’s another reason. They weren’t lying about coming to Sojourn. They knew that they would leave eventually.

So, in verse 5, Pharaoh said to Joseph, “Your father and your brothers have come to you.”

Pharaoh is saying, “Here, they didn’t come to me, they came to you, Joseph.”

And he says in verse 6, “The land of Egypt is before you.”

So, this is similar to what Pharaoh told Joseph when he put him in power. He said in Genesis 41, “See, I have set you over all the land of Egypt.”

So what Pharaoh is saying here is he’s reminding Joseph that he’s in charge. He’s telling Joseph that he doesn’t need Pharaoh’s permission to settle his family in Goshen. He’s saying, “Hey, Joseph, they came to you. They didn’t come to me. You’re in charge of the land. This is your land. You do what you want. You don’t need my permission.”

So he says, “Settle your father and your brothers in the best of the land. Let them settle in the land of Goshen. And if you know any able men among them, put them in charge of my livestock.”

This phrase, able men implies not just ability, but also integrity. In Ruth 3:11, it says, “‘Now my daughter, do not fear. I will do for you all that you ask for all my fellow townsmen know that you are a worthy woman.’”

That word, worthy woman, is the same as this phrase, able men, in verse 6. So what Pharaoh is saying is not just somebody that knows how to tend sheep, but somebody that has good integrity, that’s going to take good care of my flocks, that’s going to treat them right and treat them the way a king’s livestock should be treated. So just like Pharaoh placed Joseph in charge of Egypt, now he wants more people like Joseph in charge of his livestock.

In verse 7, then Joseph brought Jacob his father and stood him before Pharaoh and Jacob blessed Pharaoh. So in verse 8, Pharaoh said to Jacob, “How many are the days of the years of your life?”

So Pharaoh asked Jacob how old he was after he blessed him, because if he believed he was a god, he wanted to know Jacob’s life experience that gave him a right to bless such a man. In verse 9, Jacob said to Pharaoh, “The days of the years of my sojourning are 130 years.”

I briefly mentioned already, but Abraham’s family understood that their life in this age was temporary. Abraham in Genesis 23 said, “I am a sojourner and foreigner among you,” talking to the Hittites. He says, “Give me a property among you for a burying place that I may bury my dead.”

Genesis 26, Isaac, the Lord appeared to Isaac in Genesis 26 and he says, “Do not go down to Egypt, dwell in the land of which I shall tell you, sojourn in this land and I will be with you and bless you.”

So Abraham and his descendants left a culture that tried to make a permanent name and a permanent home for themselves against the will of God in rebellion to what God had commanded. And they left that culture and became sojourners, understanding that they were called to live temporarily in a place that if they remained faithful, they would receive permanently from the Lord in the resurrection. And their descendants would, of course, receive the land.

So Jacob said, “Few and evil have been the days of the years of my life.”

Jacob blessed Pharaoh in verse 10 and went out from the presence of Pharaoh. So this is repeated a second time for verse 10. It reveals that the purpose of these events was for God to keep his promise to Abraham. Because not only is Jacob blessing Pharaoh, but Joseph is blessing the nations by giving them food during a famine. So that repetition, that doubling of the phrase, Jacob blessed Pharaoh, reveals that God and his purposes are being enacted here to bless the nations.

In verse 11, Joseph settled his father and his brothers, gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses. Now that phrase, the best of the land, I mentioned this, it was two chapters ago in Genesis 45, talked about it in detail. This is like a new Eden. That’s what that phrase is supposed to make us think of. I won’t get into detail about it now. So if you want to know more about that phrase, go ahead and listen to that episode in Genesis 45.

And then in verse 12, Joseph provided his father, his brothers, and all his father’s household with food according to the number of their descendants. So he gave them everything they needed, and they only looked to Joseph for what they needed. This is just like Jesus, who will provide everything that we need if we would only look to him. Matthew 6:25-33 says, “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air, they neither sow nor reap nor gather into barns, yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add a single hour to his span of life? And why are you anxious about clothing? Consider the lilies of the field, how they grow, they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will we not much more clothe you, O you of little faith? Therefore, do not be anxious, saying, ‘What shall we eat?’ or, ‘What shall we drink?’ or, ‘What shall we wear?’ For the Gentiles seek after all these things, and your Heavenly Father knows that you need them all. But seek first the kingdom of God and His righteousness, and all these things will be added to you.”

Jesus here says, “Look to me, look to my kingdom, seek the good of my kingdom first, seek righteousness first, seek me first. You do that, everything that you need will be provided.”

How many of us have been in difficult financial situations, difficult times where we don’t have enough or it feels like we don’t have enough, and we start trying to make things happen on our own? Maybe we make compromises that we wouldn’t normally make in order to provide for ourselves. Jesus is saying, “Don’t do that. Look to me, trust in me, seek the good of others before yourself, and seek righteousness for yourself, and the physical needs will be met.”

That’s what Joseph and his brothers are pointing to right now. Those brothers look to Joseph for everything that they need, and Joseph provides for them.

So in verse 13, we’re going to get into the second half of this chapter. That first half was all about Joseph’s family receiving life. They received land, they received provision. They received everything that they needed. They received favor from the king. They had come to Egypt so that Joseph could save their lives and he did. Now not only are they going to live, but they’re going to thrive in the land of Goshen, at least for a couple of generations.

But in verse 13, now we’re going to return to the beginning of the famine where we had left off in Genesis 41. So this is almost like going back in time. In 41 verses 56 through 57, it said, so when the famine had spread over all the land, Joseph opened all the storehouses and sold to the Egyptians for the famine was severe in the land of Egypt. Moreover, all the earth came to Egypt to Joseph to buy grain because the famine was severe over all the earth. So last time we left off this meta-narrative, the overarching worldwide zoomed out view, we see that Joseph is selling food to the nations for money. And now we’re going to return to that.

In verse 13, there was no food in all the land for the famine was very severe. Obviously, except for in Goshen. There was food in Goshen because God took care of His people first. God always takes care of His people. It may not always look like prosperity. In fact, it won’t, as evidenced by the fact that there are many people that follow Jesus that are broke, especially if you live somewhere outside America where we’re so grotesquely wealthy that we don’t even know what to do with everything that we have.

Moving on in verse 13, it says, so that the land of Egypt and the land of Canaan languished by reason of the famine. And Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan in exchange for the grain that they had bought. And Joseph brought the money into Pharaoh’s house. So, all the money that Joseph had received for the grain and the food that he had sold in chapter 41, now he’s taking that money and placing it into Pharaoh’s house. Which is interesting, it shows that Joseph was honest and didn’t keep any money for himself, gave it all to Pharaoh.

In verse 15, when the money was all spent in the land of Egypt, in the land of Canaan, all the Egyptians came to Joseph and said, “Give us food. Why should we die before your eyes?”

So all the land of Egypt and Canaan came to Joseph for food so that they wouldn’t die. Just like Jacob sent his sons to Joseph for food so they wouldn’t die. Genesis 42:2 we see that same phrase. He said, “Behold, I have heard that there was grain for sale in Egypt. Go down and buy grain for us there that we may live and not die.”

So this is continuing the theme of life and death. As we saw in the first half of this chapter, there is life. Now we have people faced with death. They don’t want to die. And this narrative is going to parallel the narrative of Joseph’s brothers. So we have a zoomed in view of Joseph’s brothers. And now we have a zoomed out view of the whole world. And both narratives are going to parallel each other. And this is the first way where the whole world is sent to Joseph for food so that they wouldn’t die. And I’m going to show you the ways that these two stories parallel each other as we move on.

In verse 16, Joseph answered, “Give your livestock and I will give you food in exchange for your livestock if your money is gone.”

So they brought their livestock to Joseph and Joseph gave them food in exchange for the horses, the flocks, the herds and the donkeys. He supplied them with food in exchange for all their livestock that year.

Then in verse 18, it says: And when that year was ended, they came to him the following year. In other words, in the second year. Now, some commentators that I read said that this was the fifth year. Some said this was the fourth year. Some said it was the seventh year. That’s not really the point. The point is that phrase the following year is supposed to parallel Judah asking his father to go to Egypt a second time in the second year in Genesis 43 verse 8. Judah said to Israel, his father, “Send the boy with me and we will rise and go, so that we may live and not die, both we and you and also our little ones.”

So he’s coming to his father a second time saying, “We need to go back to Egypt for the second time.”

In Genesis 45 verse 6, it says, for the famine has been in the land these two years, and there are yet five years in which there will be neither plowing nor harvest. So it confirms that Judah asked to go to Egypt in the second year of the famine. That’s the parallel here. Whether this is truly taking place in the second year of the famine, in verse 18, or not, doesn’t matter. The language is supposed to tie it to the brother’s narrative going to Egypt a second time.

So they said to him, in verse 18, “We will not hide from my Lord that our money is all spent, the herds of livestock are my Lord’s, there is nothing left in the sight of my Lord but our bodies and our land.”

Now that word in Hebrew for bodies usually refers to a dead body, or if the body is alive, it’s usually defeated or humiliated. So what they’re saying is basically, “We’re as good as dead. We got nothing left. Our bodies are as good as dead. So we are ready to do anything.”

And here’s what they’re going to do. In verse 19, they say, “Why should we die before your eyes, both we and our land? Buy us and our land for food.”

Joseph had previously taken all their money, and now he’s purchasing the nation as his slaves, just like his brothers took money and sold Joseph into slavery.

So they say, “Buy us and our land for food, and we with our land will be servants to Pharaoh, and give us seed that we may live and not die, and that the land may not be desolate.”

There again is that phrase, live and not die, just like Judah asked Jacob for permission that second time to go to Egypt so that they would live and not die. That exact same phrase is there in Genesis 43:8 that I read earlier. And so these parallels are going to show that Joseph is going to do for the world what he did for his family. That’s why this story parallels what Joseph did for his family. And the repetition of the same story here shows that this is God’s plan for Joseph to not only save the lives of his brothers and his family, but to save the lives of the world. And they say that the land may not be desolate because the land will die if the people will die. If the people die, the land will not survive.

Then in verse 20, Joseph bought all the land of Egypt for Pharaoh, for all the Egyptians sold their fields because the famine was severe on them. The land became Pharaoh’s. Notice that it became Pharaoh’s, not Joseph’s. Joseph is not benefiting from this at all. He is not taking any money. He is not taking any livestock. He is not taking any land. None of this becomes Joseph. This shows that at the very least what’s happening here is that Joseph’s intentions are pure. He has no desire to take anything for himself. He has no desire to enrich himself. There’s no corruption going on. He’s being honorable in his actions and doing the right thing and giving this money and livestock and land to the one who it rightfully belonged to, which was Pharaoh.

Then in verse 21, it says: As for the people, he made servants of them from one end of Egypt to the other. Now, some translations here are going to say he removed them to the cities from one end of Egypt to the other. Or in other words, he relocated them around the land of Egypt. Now, this seems to be the literal translation. I don’t know why the ESV doesn’t translate it that way. In your English Bibles, some translations that are going to say, he made servants of them and some translations are going to say, he removed them to the cities or something similar. I don’t know why there’s a dispute there in the English translations because every single Jewish commentator that I read all say he removed them to the cities or that he spread them around the land of Egypt, something to that effect, that he removed them from the land. They all say that. And that’s probably seven or eight commentators that I read. So not a single one of them have this translation where it says, he made servants of them.

I am not a translator and I have no idea all the work that goes into it. And I trust that the experts know what they’re doing when they make these decisions. I’m going to side with the Jewish commentators here who know their language very well and all agree that this translation should be something to the effect of Joseph removed them to the cities or removed them around the land of Egypt.

Now there’s several possibilities why Joseph would have done this. And a couple of those possibilities could be to make it more difficult for them to reclaim their land after they sold them, could be to prevent uprisings or simply to spread the wealth around, more like redistribution of wealth. And it’s questionable whether or not this was a good thing to do because it’s comparable to what Sennacherib intended to do with the Kingdom of Judah in 2 Kings 18:31-32. Sennacherib’s messenger says to the Jews, “Do not listen to Hezekiah, for thus says the king of Assyria, make your peace with me and come out to me. Then each one of you will eat of his own vine, and each one of his own fig tree, and each one of you will drink the water of his own cistern until I come and take you away to a land like your own land, a land of grain and wine, a land of bread and vineyards, a land of olive trees and honey, that you may live and not die.”

There’s that phrase again.

“And do not listen to Hezekiah when he misleads you by saying, ‘The Lord will deliver us.’”

“Come on out from the city, come on out from Jerusalem. I’m going to take you away, we’re going to go resettle you somewhere, but you’re going to have everything you need.”

And it’s deceptive because this was a conquering army. And thankfully, Hezekiah prayed and the prophets spoke and said, “Don’t listen to this guy. The Lord is not done with you in this land here.” So this is that narrative in 2 Kings shows that it’s a bad thing that Sennacherib is trying to do to Judah. He’s trying to exile them from the land that God had given them. And what Joseph is doing here is very much the same thing. He is removing people from the land, giving them different land, redistributing them so that they may live and not die. In addition, remember, Joseph arrived in Egypt as a slave, but now he’s enslaving the entire nation of Egypt.

And we’ve talked throughout all these chapters about Joseph, how he’s been a picture of Jesus. As we continue to go through the Bible, we’re going to see that everyone who foreshadows Jesus is going to fall short in some way. Every single one, they all fall short. They all fail, they all mess up in some way. The purpose is to show us our need for someone who is greater. The whole storyline of the Old Testament is looking forward to that one who would crush the head of the snake. And many of these people that we encounter look like they could be that snake crusher. But then they fall short, and we realize we need somebody else. We need somebody greater.

Joseph has been a picture of wisdom, a great administrator, someone who can rule the nations with justice and wisdom and an iron fist as needed, or a rod of iron. But he falls short. He enslaves the people of Egypt. Now we realize we need somebody else. Joseph isn’t it. We need somebody who’s not going to enslave the people he’s trying to save.

So Joseph gives them a seed and in verse 24 he says, at the harvest you shall give a fifth to Pharaoh.

In verse 25, they said, you have saved our lives. So Joseph told his brothers that he was sent to save lives. In Genesis 45:5 he says, “Do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life.”

Now the people are telling Joseph, “You have saved our lives.”

Again, there’s a parallel between the story of Joseph’s brothers in this chapter reiterating Joseph’s role as saving not just Israel, but the whole world. So they say, “You have saved our lives. May it please my Lord, we will be servants to Pharaoh.”

That phrase, servants to Pharaoh is important because Joseph’s dreams when he was a teenager only showed his family bowing to him and said nothing about the nation of Egypt bowing to him. And so that’s why the people are not Joseph’s slaves, but Pharaoh’s. Remember, Joseph is not keeping anything out of this deal. It all belongs to Pharaoh, including the slaves, including the people. Joseph is the one who enslaved them, but they’re Pharaoh’s slaves.

Verse 26, so Joseph made it a statute concerning the land of Egypt and it stands to this day.

So now in verse 27, we’re going to tie these two stories together. It says, Israel settled in the land of Egypt, in the land of Goshen, and they gained possessions in it and were fruitful and multiplied greatly. Verse 28, Jacob lived in the land of Egypt 17 years. So now we’re going to move ahead. After the famine is over, Jacob and his family have survived the famine for 17 years in the future now, which is the same amount of time that Jacob had with Joseph when he was a teenager, when he was a boy before he was sold into slavery because Joseph was sold when he was 17 years old. Now Jacob moved to Egypt and he has 17 years of life left with Joseph in Egypt.

Then in verse 29, it says: When the time drew near that Israel must die, he called his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh and promise to deal kindly and truly with me.”

So just like Abraham made his servant swear to find a wife for Isaac from his family by putting his hand under Abraham’s thigh, now Jacob is going to say to Joseph, “Put your hand under my thigh and deal kindly and truly with me. Do not bury me in Egypt, but let me lie with my fathers.”

Now God had promised land and a people to Abraham. Abraham preserved the people by finding a wife from his family for Isaac. Jacob preserved the land by being buried there. I believe that’s why this comparison is being made between the oath that the servant made to Abraham and the oath that Joseph made to Jacob because both Abraham and Jacob were preserving what God had promised them through these oaths. Abraham through the oath to find a wife for Isaac to preserve the people, Jacob by being buried in the land of Canaan to preserve the land.

I believe Jacob wanted to do this because he wanted to be resurrected in the land that had been given to him. He didn’t want to be resurrected in Egypt and not be in the land when the resurrection took place. And really, the picture here is one of faith in the resurrection. We’ve talked several times about how Egypt is a picture of the grave. Jacob didn’t want to stay in the grave. He wanted to come up out of the grave and be buried in Canaan, knowing that one day he would be resurrected to life in the land that God had promised him.

So in verse 31, he said, “Swear to me,” and he swore to him. Then Israel bowed himself upon the head of his bed.

Joseph swore to Jacob that he would bring him up and bury him in Canaan and Joseph would later keep his promise.

So how does this chapter point to Jesus? Well, first, Joseph provides a parallel to Jesus, of course, as we’ve talked about many, many times. The parallel here in this chapter is in the narrative overall, both in this chapter and overall, he saved Israel first. He saved his brothers, the sons of Israel. They were saved first in the narrative. Then the narrative flips to Joseph saving the whole world. Now, of course, both happened at the exact same time. But in terms of the narrative, Israel was saved first and then the rest of the world.

Romans 1:16 says: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first, and also to the Greek. So what Paul is saying there is that the gospel has power to save first to the Jew. The gospel is to go to the Jew first, and then it is to go to the Greek, or to the Gentile or to the non-Jew. The Gospel is intended, what Jesus did on the cross, his death and resurrection, is intended for the Jews first and then to the Gentiles.

Now, there is only one death and there is only one resurrection, so of course, what Jesus did on the cross was done for Jews and Gentiles simultaneously. But as Paul details, it is for the Jew first and then for the Gentiles because Jesus is a Jewish Messiah and the Jews had the scriptures. They were the ones who were told that the Messiah would come and they were the ones who would hear the gospel first. If you follow in the book of Acts, the apostles would go to the synagogues and preach the gospel in the synagogues first. And then, and only then, after they’d preach to the Jews in the city, then they would preach to the Gentiles. That’s paralleled here in this narrative. Joseph saved Israel first, the Jews, then he saved the whole world. Even though it happened simultaneously in real time, the narrative shows the way that the gospel would go forth.

Second way this points to Jesus is that Jacob’s burial in Canaan was an act of faith in the resurrection. I mentioned this already, but I want to mention again here because it is important that the land had been promised to him. It was important to Jacob that he would be there to inherit it one day. He didn’t want to be stuck in Egypt when the resurrection happened. In his mind, in Jacob’s mind, in the patriarch’s mind, that land would be the restoration of God’s creation in Eden, and the restoration of God’s command and His purposes. And Egypt was symbolic of death. We see that many, many times in this book of Genesis. So Jacob knew his act of faith was to come out of the grave, come out of that land that symbolized death so that when the resurrection would happen, he could be in the land that would be the New Eden.

The third way this points to Jesus in verse 19, there’s a phrase, give us seed. Now this phrase is a play on words because in Hebrew, that word seed also means offspring or child. So what they’re asking for is seed to plant and grow so that they will live and not die. Literally that’s what they’re asking for is seed that they can plant and grow so that they will live and not die. But they’re also asking for an offspring or a child that would give them life instead of death.

And this theme fits with the entire book of Genesis. This is one of the major, major themes of the entire book. We are looking for that seed that would bring life and not death, that would conquer death, that would conquer the serpent, would crush the head of the serpent. We’re looking for that child. We’re looking for that offspring. We’re waiting for that offspring to come. That’s what even the Egyptians are asking. Give us the seed that will bring us life and not death. Even the Gentiles know we need a Messiah. We need somebody to save us.

So the question for reflection that I have for you this week is this, how does the way we conduct our lives change under the reality that we are sojourners and foreigners in this world? I mentioned we identify with Jacob and his family that are sojourners. They’re here temporarily. They know that they are looking towards a greater age. And we are too. We are looking to the age to come when Jesus will return and we’ll have a new home and the new Jerusalem. We’re only here temporarily in this body, in this home. Knowing that, how does that change the way we conduct our lives? Does it change anything? If so, what changes? Consider that this week. Consider what ways, what can you change about your conduct in this life, knowing that we’re here just temporarily, we’re just foreigners.

Let’s pray. Lord, I thank you for everything that you have spoken to us in your Word in this chapter. I thank you that you give life and not death. Thank you that we can seek you. We can seek your Kingdom and you will provide everything that we need. Help us, Lord, to seek you only. Help us to keep our eyes on you. Run that race on that narrow path, keeping our eyes fixed on the prize that is Jesus. Not worrying about all the things that we need, food and clothing and water. Help us to look to you, the one who provides life. Thank you for your word. We thank you, Father, for your Son, who came to die and was resurrected so that we could have life. Help us to live in that reality, that we are a new creation, we were alive, that we live because of what you did, Jesus, on the cross. In Jesus’ name, Amen.

Well, thank you as always. We’re almost through the book of Genesis. Only three more chapters left. I look forward to finishing out this book with you over the next few weeks. Don’t forget to click that like button, subscribe, go check out the Patreon. Only $4 a month you can subscribe there and get all sorts of extra audio each week that I record and cut out of the free show. So go check that out, patreon.com/beyond the basics683. You can also click the button on the website. It’ll take you straight there. And don’t forget to leave a comment. Let me know what you think. Thanks for listening. Talk to you next week.

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