Moses Bible Study: Deliverance – 1 (Exodus 3:10-5:23) – Mike Mazzalongo | BibleTalk.tv
– All right, here we
are, our class on Exodus, “Exodus for Beginners.” We’re on lesson number three. And the title of this lesson is “Deliverance-1:
Moses Answers the Call.” We’ll be reading from Exodus Chapter 3 to Chapter 5, verse 23. So a little review here. In our previous lesson, we read about the plight of the oppressed
Israelites in Egypt, and Moses, a Jewish baby,
cast away in the river, but rescued and eventually
taken into the royal court by an Egyptian princess. We also learn of Moses as a young man attempting to lead his people in some way but ending up fleeing Egypt
to escape the consequences of his killing of a fellow Egyptian while trying to defend
a Jewish countryman. This brings Moses into
the employ and family through the marriage of Jethro, a priest of the highest
God in the country of Midian, where the Midianite people
are related to the Jews.
Since I mentioned this
last time, their heritage, like Moses, also begins with Abraham, but it runs down through Keturah, who was Abraham’s wife after
Sarah, his first wife, died. So Moses’s life is firmly
uneventful for 40 years as he tends sheep and raises a family in the safety and the obscurity of Midian. All of this of course changes as one day the Lord calls to him
amidst the miraculous scene of a bush that was burning with fire, but not destroying the bush itself, a sign of God’s eternal
presence among temporal mankind. From this burning bush,
God relates the suffering and pleas for deliverance
from Moses’s people, the Israelites who are in Egypt, and he calls upon Moses to lead
them to their promised land. So the next part we will pick
up on in this lesson today is the reply. So Moses is called upon
to be the deliverer. And despite the miracle before his eyes and his previous attempt
to free his people, Moses is reluctant to believe that God is calling on him to lead his people.
He believes that you know,
what he’s seeing is a miracle. He believes that God is
calling him to something, but he’s reluctant. His response is, “Surely not me, Lord. Send somebody else. Send
somebody who’s qualified. Send somebody gifted. Send someone suitable.” And so there are kind of
four rounds of dialogue between God and Moses as
they go round and round about, you know, whether
Moses is going to be the one who’s going to answer the call.
So we’ll take a look at these. In round one, his argument is, “I’m a nobody. I’m just a nobody.” So we read in Exodus Chapter 3, says, “‘Therefore, come now and
I will send you to Pharaoh, so that you may bring my
people, the sons of Israel, out of Egypt.’ But Moses said to God, ‘Who am I, that I should go to Pharaoh,
and that I should bring the sons of Israel out of Egypt?’ And he said, ‘Certainly
I will be with you, and this shall be the sign to you that it is I who have sent you.
When you have brought
the people out of Egypt, you shall worship God at this mountain.'” And so God outlines the plan if you wish. “You’re going to go to Pharaoh. You’re going to tell him that God wants his people to leave Egypt.” So Moses responds that
well, he’s in no position to go to the king and make demands. He’s a nobody, who’s
going to listen to him, a shepherd in the middle
of nowhere in Midian? In response, God tells him
that he won’t be alone. The Lord will be with him. Also, he’ll know it was God with him because after they come out of Egypt, they’ll worship God at the very same place where he received the original call. In other words, where
they are standing now, the people will gather and worship once Moses brings them out of Egypt. So we go to round number two
in this second encounter. Moses complains that if
he is to lead the people, why would they follow him? They’re going to question his authority.
The underlying point is that “I’m a nobody, so who
is going to follow me?” And God equips him with the
only authority that he’ll need, that he is being sent by
the true and living God, not one of the pagan deities
of the area or the era. And so he tells Moses his
name and his identity, “I am who I am.” This is the one sending him. He is the Lord, the God worshiped by Abraham and Isaac, and Jacob.
This same God who made
promises to the patriarchs and has heard the prayers of the people. And so he tells Moses to gather the elders of the people and say to them that he is aware of their
sufferings in Egypt, and he’s going to lead them
to their promised land. He then instructs Moses
to go to the Pharaoh with the elders and tell him that the Lord has instructed them to ask this ruler to release the Israelites
to go on a three-day journey so that they can sacrifice to the Lord. Now he warns them that at
first Pharaoh will refuse and will only relent when forced, which the Lord will do miraculously. So, God is laying out
the plan before them. He’s telling them ahead of time
what’s going to take place. He describes what will
happen when they will leave the Israelites, or rather when they leave, God describes the situation
where the Israelites will be given gold and silver and clothing by the Egyptians, as they depart. In other words, they will
plunder the Egyptians without even lifting
a finger against them. So, you know that kind of information, you know you would think
that would strengthen you.
“Here’s the plan. I’m even telling you
what’s going to happen. And I’ll be with you.” God says, “I’ll be with you.” But Moses continues to vacillate. Round three of the discussion. His main question is, “Why
would they even believe me? I understand what you’re saying to me, but why would they believe
me if I told them this?” And so we read in Chapter
4, beginning in verse 1, it says, “Then Moses said, ‘What if they will not believe
me or listen to what I say? For they may say, “The Lord
has not appeared to you.” The Lord said to him, ‘What
is that in your hand?’ And he said, “A staff.’ Then he said, ‘Throw it on the ground.’ So he threw it on the ground
and it became a serpent, and Moses fled from it.
But the Lord said to Moses, ‘Stretch out your hand
and grasp it by its tail.’ So he stretched out
his hand and caught it, and it became a staff in his hand, ‘that they may believe that the Lord, the God of their fathers,
the God of Abraham, the God of Isaac, the God of
Jacob has appeared to you.’ The Lord furthermore said to him, ‘Now put your hand into your bosom.’ So he put his hand into his
bosom and when he took it out, behold, his hand was leprous like snow. Then he said, ‘Put your
hand into your bosom again.’ So he put his hand into his bosom again, and when he took it out
of his bosom, behold, it was restored like
the rest of his flesh. ‘If they will not believe you or heed the witness of the first sign, they may believe the
witness of the last sign. But if they will not
believe even these two signs or heed what you say, then you shall take
some water from the Nile and pour it on the dry ground, and the water which you take from the Nile will become blood on the dry ground.'” So Moses now circles
back to an old argument stating that even if he
gets before the Pharaoh and his leaders, what will he
do if they just don’t believe that he’s been sent by the Lord? And at this point, as we have read, God provides him with three
signs that he can produce to prove that his claims are true.
First of all, the transformation
of his staff into a snake, and then back into a staff, and doing that at his bidding. The second miracle was the changing of his
healthy flesh to leprosy, and then back again to
healthy flesh at will. And the third one is the conversion of the water
of the Nile river to blood. And so these signs were powerful
enough to convince the Jews that Moses was a prophet sent from God and substantial to convince the Pharaoh who was considered
a god by the Egyptians that Moses had formidable power
only possessed by the gods and so someone that he
needed to listen to.
In other words, the
Jews would believe him. And even if he showed
these signs to the Pharaoh, the Pharaoh would have to recognize that Moses was just not an ordinary Jew. There was something special about him. No one could perform these signs without having some sort of
deity powering these things. Well, you’d think that would be enough, but there’s still one more
round here of discussion, round four. And this time Moses just
pleads for a way out. In other words, “Well, this is all good. And you know, yeah, it might work, but I just don’t want to go, period. Please send anybody else, but not me.” And so we read in Chapter
4, beginning in verse 10, it says, “Then Moses said
to the Lord, ‘Please, Lord, I have never been eloquent, neither recently nor in time past, nor since you have spoken to your servant. For I am slow of speech
and slow of tongue.’ The Lord said to him,
‘Who has made man’s mouth? Or who makes him mute or
deaf, or seeing or blind? Is it not I, the Lord? Now then go, and I, even
I, will be with your mouth and teach you what you are to say.’ But he said, ‘Please, Lord, now send the message
by whomever you will.’ Then the anger of the
Lord burned against Moses, and he said, ‘Is there not
your brother Aaron the Levite? I know that he speaks fluently.
Moreover, behold, he
is coming out to meet you. When he sees you, he will
be glad in his heart. You are to speak to him and
put the words in his mouth. And I, even I, will be with
your mouth and his mouth, and I will teach you what you are to do. Moreover, he shall speak
for you to the people, and he will be as a mouth for you, and you will be as God to him. You shall take in your hand this staff with which you shall perform the signs.'” So as I said, this time
Moses tries to excuse and plead his way out
of this, this mission. Now, the first time he does it, he pleads about lack of eloquent speech. The idea being he didn’t have the skill to speak to men of high position, even though he had been
brought up and educated at the royal court as the
son of an Egyptian princess. So he understood about
royalty and court life and, you know, the dos and the don’ts.
He had been raised in that. And yet, you know, he declines the offer to be God’s spokesman. He emphasizes that he’s
always had problems of one kind or another as
far as speech is concerned. So the Lord responds that he’s the one that controls the speech of all men. It’ll be him speaking through Moses and not Moses himself. You know, God is saying to him, “Look, I’m going to talk for you. I’m God. I’ve invented speech. So you don’t have to worry that
you’re not a good speaker.” And so Moses makes another effort. The second round, if you wish,
sees Moses out of excuses, simply pleading with God
to send somebody else. In other words, “Anybody
but me, anyone but me.” And so God’s answer is to
fortify Moses with human help in the person of his older brother, Aaron.
The Lord assures Moses that
Aaron will gladly follow him, that God will speak to Moses, and Moses will relay to Aaron, and Aaron will speak
Moses’s words to the people. And aside from one occasion, later on, Aaron will submit to
Moses and his instructions as if these were coming from God. Moses would be like a
prophet in the eyes of Aaron. So there are no more objections for Moses. And as he prepares to go, God reminds him to bring
his shepherd’s staff with which he will perform miracles before Pharaoh and the Israelites. And so at this point, Moses
prepares his departure in Chapter 4:18-23. At this point, he prepares his family. He receives a blessing and assurances from his father-in-law Jethro
that it is safe to return, and he makes his way back
to Egypt providing a donkey.
It says in the text that
he provides a donkey. Suggests transportation for his wife and perhaps his youngest
son, a small child for the long journey ahead. Along the way, God speaks again to Moses and lays out in a summary, the details of what will
happen when he faces Pharaoh. You know, Moses knows in
advance what’s going to happen. God prepares him for that. First, he says, Moses
will perform miracles and God will harden Pharaoh’s heart in refusing to release the people. And we’ll discuss that
idea a little bit later on, the meaning of that, you know, the hardening
of Pharaoh’s heart. Moses will warn Pharaoh, but in the end, only the killing of every firstborn child and animal in Egypt
will move the Pharaoh into releasing the people.
So way ahead of time, Moses knows what the
script is going to be. He knows what the script is going to be. He knows the end. God tells him, “You’ll
eventually be released, but not until that 10th
plague takes place.” So now we arrive at an unusual verse, hard to understand in Exodus 4:24 that has to do with the term,
“the bridegroom of blood.” So in verse 24, it says, “Now it came about at the
lodging place on the way that the Lord met him and
sought to put him to death.” And so this is an obscure passage that does not seem to
fit the larger narrative.
It seems like it’s just thrown in there, but not related to anything else. And it uses the unusual expression,
“a bridegroom of blood.” We’ll read that in verses 25 and 26. So let’s break it down to try
to understand this passage. As I was preparing for this lesson, it appealed to me the idea that I’ve read this many times,
but do not quite understand it. And I think a lot of others
don’t understand it either. So we’re going to spend a
little time trying to decipher the exact meaning of this and how it fits into the narrative so far.
So there are only three people
mentioned in this verse here, in these three verses, 24 to 26. First of all, the Lord,
the angel of the Lord, which is the Lord, you know when I said the Lord that appears as an angel in the Old Testament, The next character is Zipporah, who is Moses’ Midianite wife. She’s the mother of his two sons. She’s the daughter of Jethro, the priest of the highest God. And then there’s Moses’s son. He has two, one is
Gershom, he’s the older, and Eliezer is the youngest. We read about him in Exodus Chapter 18. Now probably his youngest son,
since Moses was circumcised and had probably circumcised
his firstborn son, but for some reason had not yet done so for the younger child. So Moses gathered his family. He’s begun the journey back to
Egypt to mobilize his people, gather the elders, and
make his request to Pharaoh to release the Israelites.
In other words, he’s on a mission. He’s on a mission. But while they’re at a lodging, because it says, “Now it came
about at the lodging place.” So while they’re at a
lodging place on the route, the Lord appears to Zipporah, the wife, and the child, the younger
child who is uncircumcised because the “him” there,
says “that the Lord met him,” that doesn’t refer to Moses. That refers to the son.
There are even some
translations in the margins that say, “Either Moses or his son.” It makes a lot more sense that
on the way the Lord met him, the son, and sought to put him to death. Now, why would that be? Well, God had said that all
males had to be circumcised, or they were cut off from the people. In Genesis 17 it says,
“But an uncircumcised male shall be cut off from his people.” And so the judgment was falling on Moses’s younger child, the man sent by God to
liberate the Jewish people. I mean, his son was
outside of the covenant and about to be killed as
opposed to being discovered later on and compromising
his father’s leadership.
Can you imagine, they find out later on that Moses, the leader, the great leader, never bothered to
circumcise his younger son. So the situation is similar, if you wish, to David’s illegitimate
son with Bathsheba, the one that was conceived in adultery. That child was taken, right? He died, lest he becomes
the heir to David’s throne and compromises its legitimacy
and its spiritual nature. You couldn’t have the son of
an adulterous relationship inherit the throne, the
spiritual center of Judaism. So we read in verses 25 and 26, it says, “Then Zipporah took a flint and cut off her son’s foreskin and threw it at Moses’s
feet, and she said, ‘You are indeed a
bridegroom of blood to me.’ So he let him alone. At that time, she said, ‘You are a bridegroom of blood because of the circumcision.'” So we see Zipporah circumcises the child, and she touches the child’s
feet with the foreskin, not Moses who has not been
mentioned in all of this passage. Again, there are some passages, you know, there’s a debate as to how exactly they should be translated,
and this is one of them.
The touching of the child’s feet could be the completion of the ritual as the Midianites practiced it, signifying that the entire
body has been sanctified and thus saved from destruction. Here’s a helpful
reconstruction of the scene provided by Garrett’s Commentary
mentioned to you earlier on that I use several commentaries
to dig up some information. So I’m just going to read word per word this particular section in the Commentary. It says, “We might, therefore, suggest the following reconstruction
of the story behind this text, Moses, and Zipporah set out for Egypt. Along the way, their son
suddenly became deathly ill. Zipporah recognized that the
boy needed to be circumcised, and she did the act with a flint knife.
Flint can be more finely
sharpened than can bronze and is, therefore, better
for performing surgery. After the removal of the foreskin, she ritually touched the
boys’ feet (or genitals) with her hand or the flint while saying, ‘You are hatan denim to me.'” In other words, “‘A member of my community by the blood of circumcision.’ These formulaic words concluded
the circumcision ceremony. The act formalized the
inclusion of the boy in the community. After that, the boy recovered. Zipporah had turned
aside the wrath of God.” And so this is a much clearer explanation of that particular obscure passage.
Moses, in the rush to
organize and get going, and so on, neglects to circumcise his youngest son. His youngest son is threatened with death. And Zipporah, a believer
in the God of the Jews, the mighty God… She has to be a believer. There’s no argument from
her as far as the trip and going, and so on. But we see her faith. She recognizes immediately
what is taking place. She circumcises the child. She does the ritual and the child is safe and they just move on. There’s no commentary on it. They just kind of move on, you know, realizing that whoever is reading
that probably understands. So we continue with the deliverance. And the next part of that
deliverance, Moses is ready to go, ready to face the Pharaoh, and he will experience an initial failure. So let’s continue reading,
this time from verse 27. It says, “Now the Lord said to Aaron, ‘Go to meet Moses in the wilderness.’ So he went and met him
at the mountain of God and kissed him.
Moses told Aaron all the words of the Lord with which he had sent him, and all the signs that he
had commanded him to do. Then Moses and Aaron went and assembled all the elders of the sons of Israel, and Aaron spoke all the words which the Lord had spoken to Moses. He then performed the signs
in the sight of the people. So the people believed, and when they heard that
the Lord was concerned about the sons of Israel and that he had seen their affliction, then they bowed low and worshiped.” So I want you to note that
Aaron is called by God, also. No details are given. However, he enthusiastically
greets his brother and takes in without doubt or hesitation, all that Moses shares with him. And note that Aaron, you know, takes on his role immediately in that he does both the
speaking to the Jewish leaders and he performs the signs, both of which were first
given to Moses by God. And so this initial meeting
resulted in the faith of people in the persons of Moses and Aaron, and the message that they proclaimed, and that was freedom
from Egyptian slavery.
The witness of their faith was humble, in other words, the bowed down, the humble worship they offered God based on the message they had received from the two brothers. And so we go from this scene
to now the first meeting with the Pharaoh in Chapter 5. Moses and Aaron have momentum. The people believe the
miracles and the message, and they bless their mission
to go before the Pharaoh to demand in the name of
God their immediate release. So we read in Chapter 5,
the first meeting with Pharaoh. “And afterward Moses and Aaron
came and said to Pharaoh, ‘Thus says the Lord, the God of Israel, “Let my people go that they may celebrate a feast to me in the wilderness.” But Pharaoh said, ‘Who is the Lord that I should obey his
voice to let Israel go? I do not know the Lord, and besides, I will not let Israel go.’ Then they said, ‘The God of
the Hebrews has met with us.
Please let us go a three days
journey into the wilderness that we may sacrifice
to the Lord, our God, otherwise he will fall
upon us with pestilence or with the sword.’ But the king of Egypt said to them, ‘Moses and Aaron, why do you draw the people away from their work? Get back to your labors.’ Again Pharaoh said, ‘Look,
the people of the land are now many, and you would have them cease from their labors.'” So one thing we need to
know about the Pharaoh is that he, too, considered
himself to be a god, as well as the so-called
God of these Jewish slaves who now had the temerity to challenge, not only his exalted
position as the leader and king of mighty Egypt. They also suggested that
their God might be greater, a greater divine force than himself. And his response is, “Well,
we’ll see about that.” You know, nobody’s ever
challenged him on that level.
And so Moses asks for only three days to organize corporate
worship of the Jewish people. And this was, you know, it was a fairly reasonable request. And according to the times, the Egyptians, had numerous feasts
throughout the year to honor various gods which required them to
be away from their work. So there was nothing new. You know, what Moses was
asking was nothing spectacular. Having the feast away from
the city in the desert could not be an offense
against the Egyptian population who despised the Jews and
their religion anyways.
Now Moses didn’t ask to
leave for good this time, only three days for the journey and the time for the worship. And the worship had been
commanded by their God. And Egyptians knew the seriousness of this because they also had worship obligations that would bring curses
on them if they disobeyed. So what I’m saying here, is there was nothing new here. Nothing was threatening here. There was nothing, you know, that was out of the ordinary that Moses and Aaron were asking for. Of course, we’re familiar
with the Pharaoh’s arrogant and dismissive response. He dismisses their request
as a cover for laziness. And he increases the degree
of difficulty of their task by no longer providing the straw for the making of the bricks while maintaining the
same production quotas. In those days, bricks were
made with mud mixed with straw, which was kneaded by foot, and then placed in a
form to dry in the sun.
To force the Jews to
collect their straw while demanding the same quota was Pharaoh’s way of breaking
the spirit of the people because their sheer number and strength posed a threat to him and his rule of the nation. And so the passage
describes the loss of faith in Moses and Aaron’s plan and the consequences for the people. Even pleased by the Israelite foreman are rejected by the
Pharaohs as lazy excuses to avoid doing their jobs. So in the end, the Jewish
leaders return to their work and they blame Moses and
Aaron for giving the king an excuse to annihilate their people. And so the first attempt
to deliver the people is an abject failure. At this point, Moses
returns to God in prayer, acknowledging that this whole idea was a failure from the start since their meeting with the Pharaoh resulted in worse
conditions for the people and not better conditions.
In his prayer, you can
almost hear Moses say, “I told you this wouldn’t work,” in accusing God himself of the failure. We’ll stop our study of the
text right at this point. I think there are a couple of lessons that we can draw from Moses’s
experience with the Pharaoh in the passages that we just read. The first lesson is this.
When dealing with God, you have to interact with him by faith, not by reason. With humans or human organizations, you use logic, you use persuasion, reason, clarity of thought, and
speed, among other things. But to make a point, or to
understand, or to cooperate, or to succeed in a joint
effort in getting things done, or getting what you want or need, you need those types of things when dealing with human
or worldly matters. God, however, who speaks
stars into existence, defeats armies with a single angel, begins a baby’s life
through his Holy Spirit, or raises the dead with a single command, does not deal with man using the tools that humans use to
interact with each other. Our relationship with God is
based on faith, not reason. “All things are possible
for those who believe,” God says in Mark 9:23.
He didn’t say all things are possible for those who reason it out carefully, who logically think it through. He says, “All things are
possible for those who believe.” So this failure Moses experienced had more to do with teaching how to properly relate to God, and less about how to
convince the Pharaoh. God even told Moses that he would fail in this first attempt back in Exodus 4:21. And Moses’s reaction simply demonstrated that he didn’t believe
that this would happen. You know, many times when things go wrong, or you have fear or discouragement, and you think you’re
not understanding God, don’t examine your plan,
don’t examine your prayer. Examine your faith and
see if you’re living, working, and serving by faith,
not by reason or logic. A second lesson is never to doubt God’s Word.
He will always do what he promises. You know, the thing
that Moses had to learn was that God could
do the impossible or what seemed impossible. Just learning that lesson took almost 40 years in the desert. We read in the New Testament
in 1 Corinthians 10:11, he says, Paul says, “Now these
things happened to them.” “Them” meaning the people
in the Old Testament, Moses, Aaron, Isaac, you know, all those people in the Old Testament. “These things happened
to them as an example, and they were written for our instruction, upon whom the ends of the ages have come,” Paul explains to the church that past events are recorded so we will have concrete
examples of how God operates. And one key lesson taught
over and over and over again is that God’s Word is sure.
For example, if he says there is a heaven, there is a heaven. If he says sins are forgiven, then they are completely forgiven. If he warns of punishment, be careful because there
will be a punishment. Like Moses, much of our Christian lives are spent learning to believe and trust what God says he will
do for us, he will do it. Whatever he says he will do for you, he will do it. You can’t experience the peace
that surpasses understanding that Paul talks about in Philippians 4:7 unless you understand that it only comes when we begin taking God
at his word and not before.
And then lesson number three. If God sends, he provides. This point is especially
important to understand if you’re involved in serving the Lord in ministry in some way. If you feel called to
ministry in the church, any type of call, a call to
preach or teach or serve, to serve in the area of
worship or benevolence or leadership, whatever,
know this for sure. If God gives you a task, you can be sure that he will provide what
you need to finish that task, and to finish it to his glory.
Sometimes he provides in unusual ways or ways that you’re not used to, or he provides just on time. But if he calls and if he sends you, he will also provide for you. Then, it’s always three, right? I’m cheating this morning. I gave you four lessons. The fourth lesson is, that it won’t be easy. Just because you believe
and you’re faithful, and you’re sincerely doing
your best to serve the Lord, there will always be trouble, injustice, mistakes, and disagreements. Moses was well equipped
with Aaron as his spokesman, miracles ready at hand. The Jewish leaders were behind
him and look what happened.
The Pharaoh wasn’t impressed. He threw him out of the palace and unjustly punished the people and blamed Moses for their troubles. It happens to us, doesn’t it? You try to organize something
for the congregation with lots of personal
time, and lots of effort and nobody shows up. You volunteer to help a family in need and find out that you’ve been accused of not minding your own business. You’re always ready to serve,
to help, to visit, to give, and then your mother
dies, and no one calls, and no one sends a card, and no one visits from those that you’ve
visited in the past. You get to the point where you say, “Why should I even try?
Why do I even bother?” At those critical moments
when Satan has managed to make your service to God
seem worthless, or thankless, or unnoticed and unappreciated, remember this Christian truism.
God never said that it would be easy, but he did promise that
it would be worth it. We read in John 14:2-4, “In my Father’s house there
are many dwelling places. If it were not so, I would’ve told you, for I go to prepare a place for you. If I go and prepare a place for you, I will come again and
receive you to myself, that where I am, there you may be also.
And you know the way where I am going.” John 14:2-4. That passage, brothers, and sisters, is a promise. Every line is a promise. We need to read it as a personal promise for the Lord himself and let his promise energize our faith, motivate our service, and comfort us when we grieve, or when we’re saddened or
disappointed because of failure. Not only our failure,
but sometimes the failure of those that we have trusted, or have helped. All right, well, that’s
our lesson for this time. Next time, come on back. Of course, we’ll continue
with the book of Exodus lesson number four. I continue to remind you
if you haven’t already to get yourself a workbook.
There are still 10 more lessons to go. They’ll be very helpful for you. They’re free, you can
download a PDF version of it, or order one and get
it in a couple of days and be able to follow it more
easily, I think, the lesson. Plus there’s a lot of
material in the workbook that is not in the class simply
because I don’t have time to provide it during class time. Well, that’s it for today. Thank you very much. We’ll see you. We’ll see you next time.
