Latest / Reformed Thinking / The Sovereign's Sorrow and the Savior's Return (Matthew 23:37-39)

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The Sovereign's Sorrow and the Savior's Return (Matthew 23:37-39) · Reformed Thinking

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Welcome to reform thinking. So imagine walking into the
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central headquarters of the absolute most powerful, highly
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respected religious leaders in your entire country.
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Oh man, that is quite the mental picture.
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Right. You're standing right there in
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the middle of their magnificent multimillion dollar campus.
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You look them dead in the eye with huge crowds watching and
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you just call them walking graveyards.
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Yeah, that is a bold move, to put it mildly.
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You essentially tell them their entire pristine exterior is a
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total sham covering up rotting corpses.
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That is a scenario most of us cannot even fathom, but it's
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precisely what happened on a Wednesday in AD 30.
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It really is staggering when you think about it.
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It is, and today we are taking a thorough, deep dive into two
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highly detailed textual expositions.
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Both of these sources focus entirely on the end of Matthew
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chapter 23. We're looking at the final
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public words of Jesus Christ to the religious establishment of
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Israel. And you know, for you, the
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listener, consider yourself an active participant in this
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intellectual exercise. Our sources breakdown his
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shocking whitewashed tombs metaphor along with his really
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agonizing lament over the city of Jerusalem.
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Yeah, the gravity of this text is well, it requires our full
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attention. We are not looking at a
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collection of mild moral maxims here.
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Right, no gentle suggestions for ethical living today.
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No, not at all. This is a severe, definitive
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judicial sentence. The sources argue forcefully
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that these verses confront the most dangerous deception of all,
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which is outward religious respectability that's just
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masking internal spiritual corruption.
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Which is terrifying, honestly. To grasp the shock of these
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words, we first need to step into the highly volatile setting
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where they were spoken. Set the scene for.
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Us Well, our sources provide a very specific historical
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context. The year is either 8030 or 33,
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and it is specifically the Wednesday before the
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crucifixion. OK, so tensions are already
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incredibly high. Oh, absolutely.
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And the location is the sprawling, magnificent complex
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of the Herodian Temple in Jerusalem.
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We really need to visualize this.
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This was not some modest local synagogue.
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Right. It was massive.
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It was one of the architectural marvels of the ancient world.
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It was gleaming with white marble and gold leaf.
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The sheer intensity of the atmosphere cannot be overstated.
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Because it's Passover. Right.
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Yes, Jerusalem during Passover was not a quiet, contemplative
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retreat. The city is just packed with
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volatile crowds of pilgrims from all over the known world.
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The historian Josephus estimates the population would swell to
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over 1,000,000 people during this festival.
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Yeah, so just imagine the noise. The air is thick with the smell
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of thousands of sacrifices. There's messianic expectation,
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political unrest, religious fervor.
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Kotterkeg. Exactly.
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The nation is under the iron boot of the Roman Empire,
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suffering under military occupation.
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Yet the Jewish religious leaders are desperately clinging to
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their institutional prestige and their ecclesiastical authority.
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And in the middle of all this noise, Christ is speaking
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publicly to the crowds, but he is aiming his words directly at
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the scribes and Pharisees. The authorized teachers.
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Right the men who sit in Moses seat.
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This is what makes the confrontation so staggering.
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It sounds like a prosecuting attorney delivering A blistering
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closing argument right in the middle of the defendant's own
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headquarters. That's a great way to picture
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it. Which brings up a thought.
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I mean, if I am an oppressed citizen in that crowd, living
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under Roman taxation and brutality, I want the occupier
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dealt with. Sure you want Rome gone.
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Right. So given the massive political
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tension with Rome, why is Jesus targeting the internal religious
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leaders rather than the occupying empire?
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It's a great question, and the source provides a clear
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redemptive historical lens to answer that.
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Israel has a long, bloody history of murdering the
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prophets sent by Yahweh. Right from Isaiah to Zechariah.
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Yeah, the nation's leaders consistently met God's
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messengers with horrific violence.
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Christ is stepping into that historical pattern, but he is
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acting as the final definitive prophet.
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He's. Bringing it all to a head.
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Yes, he is officially declaring the total bankruptcy of the
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apostate Jewish religious system.
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This is not a political tragedy about Rome.
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It is a divine, orchestrated covenantal judgment upon a
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nation that is actively rejecting its true king.
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I want to push back on that slightly, or, you know, at least
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get some clarification on the mechanism at play here.
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Sure, go ahead. Why does the corruption of a
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specific group of leaders bring judgment on the whole nation?
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A common citizen might say, hey, I have nothing to do with what
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the Pharisees are deciding behind closed doors.
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Well, that is a very modern, individualistic way to look at
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it. Fair enough.
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To understand the biblical framework, we have to grasp the
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concept of representative or federal headship.
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In the covenant structure of ancient Israel, the leaders
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function as the representatives of the people before God.
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OK, so when they act, they act for everyone.
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Right when the scribes and Pharisees who sit in the seat of
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Moses officially reject the Messiah, they are rejecting Him
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on behalf of the entire nation. There's theological corruption,
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acts like a poison in the water supply of Israel.
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That makes sense. It trickles down to everyone.
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Yes, they have transformed the law of God into a suffocating
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system of works righteousness, and in doing so they lead the
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entire populace away from the spiritual reality of the new
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birth. So he is bypassing the
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geopolitical conflict with Rome because the actual crisis is
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covenantal. The leaders have broken the core
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agreement between God and Israel.
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Accurately stated, the original hearers would have felt the
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electrifying force of his words. He is standing in their sacred
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space identifying their ultimate failure.
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He is diagnosing A fatal systemic condition.
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In this context perfectly sets up the escalating severity of
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his next statements. He is not accusing them of
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getting a few minor ceremonial rules.
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No, not at all. That brings us right to the text
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itself. Jesus says Woe to you scribes
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and Pharisees, hypocrites, for you are like whitewashed tombs,
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which outwardly appear beautiful, but within are full
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of dead man's bones and all uncleanness.
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Such a vivid picture. It really is.
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Our sources unpack the practical cultural reality behind this
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imagery. In the 1st century, it was
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customary to whiten tunes with lime a month before Passover.
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Yeah, which was highly practical.
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According to Numbers chapter 19, in the Old Testament, if a
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person touched a grave or a corpse, they would incur
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ceremonial defilement for seven days.
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And we must realize the implications of that defilement
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during Passover. Right.
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If a Pilgrim traveling all the way from Alexandria or Babylon
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accidentally touched an unmarked grave on their way into
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Jerusalem, they would be disqualified from participating
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in the Passover feast entirely. They would have made that
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massive trip for absolutely nothing.
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Yes. So the bright white lime
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functioned as a vital visual warning system.
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It was a signal of danger, telling travelers to stay away.
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Christ takes that common practical custom and completely
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flips it to make a devastating moral accusation.
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He really does. The tombs appear beautiful and
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pristine on the outside, gleaming in the Jerusalem sun.
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But that brilliant exterior is simply a covering for a
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container saturated with dead men's bones and severe
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uncleanness. The appearance promises purity,
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but the contents testified to corruption.
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It's a brilliant, terrifying metaphor.
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The leaders view themselves as the ultimate standard of purity,
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right? The ones who help others avoid
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defilement. And Christ says they are the
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actual source of the defilement. Yeah, let's ground this with an
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analogy that explains the mechanism of this danger.
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OK, lay it on me. It is like a highly skilled
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surgeon who excessively scrubs their hands, puts on a pristine
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white coat, but then proceeds to operate on a patient using
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completely unsterilized infected instruments.
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Oh wow, that is a great way to put it.
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The outward presentation looks incredibly professional and
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safe, but the hidden mechanism is actually delivering A lethal
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infection. The polished exterior does not
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fix the contamination, it just lowers the patient's defenses
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against the hazard. That analogy captures the lethal
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nature of misapplied purity perfectly, and the sources
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exegesis breaks down the Greek adverbs to highlight this
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dynamic further. Yeah, the text uses the words
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outwardly and within to establish an absolute contrast.
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The leaders appear righteous to men, right?
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In theological terms, they are living quorum homonymous, which
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means living before the face of man.
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They are seeking human applause, social validation, cultural
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prestige. They just want to look good in
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front of the crowd. Exactly, they have completely
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forgotten what it means to live Corumdeo, living before the
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omniscient gaze of God who sees straight through the exterior
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whitewash. The ultimate irony here, as the
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source points out, is found in the specific words Jesus uses to
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describe their internal state. He says they are full of
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hypocrisy and lawlessness. That phrase is so heavy.
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How does it even? Work.
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I mean, these were men who built their entire public identity on
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keeping the law. Yeah, they debated the minutiae
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of tithing tiny garden herbs like mint and dill.
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Right, and they regulated precisely how many steps a
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person could take on the Sabbath.
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Yet Christ diagnosis their internal state as total
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rebellion against the very law they claim to champion.
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Well, we have to look at how human tradition functions when
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it replaces divine intent. The contradiction is absolute.
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Their strictness did not produce submission to God.
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It concealed disobedience. Because they made-up their own
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rules. Yes.
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By placing their own intricate human traditions above inward
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purity, justice, and mercy, they effectively subverted the law.
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They became lawless by rewriting the law to suit their own
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capabilities. Wow, they Lord God's standard to
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something they could achieve outwardly while their hearts
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remain completely unchanged. That is precisely what happened.
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We should also note the literary progression the source
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highlights in this chapter. This is the 6th WOE in in a
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devastating series. Right, there's a build up.
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Yeah, in the previous verses, verses 25 and 26, Jesus
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criticized them for cleaning the outside of dirty dishes while
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leaving the inside full of greed.
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But here the metaphor escalates drastically.
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We move from dirty dishes to actual hidden death.
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The uncleanness is no longer just self indulgence, it is a
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spiritual corpse. Right.
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The progression shows the increasing severity of Christ's
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diagnosis. A dirty dish makes you sick, but
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a rotting corpse defiles you entirely.
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He operates here as the prosecuting attorney of Heaven,
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laying out the irrefutable evidence of their guilt.
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This raises a massive question about the emotional state of God
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in judgment. Christ delivers this blistering,
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terrifying indictment, but then the text takes a massive
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emotional and structural pivot. It really does.
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It's jarring. He moves from wrath to weeping.
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We transition to Matthew 23.37 where Christ cries out
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Jerusalem. Jerusalem who kills the prophets
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and stones those who are sent to her.
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This emotional shift is staggering to witness.
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In the text, the source analyzes the double vocative, the
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repetition of Jerusalem. Jerusalem.
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What does that signify? It is a well documented Hebraism
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expressing immense pathos and sorrow.
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We see similar usage in the Old Testament.
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Think of King David mourning the brutal death of his rebellious
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son, crying out. Absalom.
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Absalom, My son. My son.
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Or Jesus himself on the cross, crying out, My God, my God.
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Yes, it denotes an agonizing depth of feeling.
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Christ is not a stoic, unfeeling force executing A sterile
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judgment. He is a deeply personal Savior,
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expressing genuine mourning over the apostasy of the nation.
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He follows that agonizing cry with the specific metaphor how
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often I wanted to gather your children together, the way a
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hand gathers her chicks under her wings and you are unwilling.
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It's such a tender image. It is, but to a modern listener,
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comparing oneself to a mother hand might sound quaint, or, you
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know, maybe a bit rustic. But how would a 1st century
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Jewish scholar hear that specific imagery?
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What is the theological weight of those words?
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Oh, a Jewish scholar would hear a staggering claim of divine
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identity. The source explains that the
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imagery of sheltering under wings is an exclusive Old
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Testament metaphor for Yahweh. Can you give an example?
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Sure. In the book of Ruth, Boaz
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blesses Ruth by saying she has come to take refuge under the
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wings of the Lord God of Israel. Psalm 91 speaks of God covering
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His people with His opinions, stating that under His wings you
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may seek refuge. Wow.
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By adopting this exact covenantal imagery, Jesus is
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explicitly claiming absolute deity.
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He is identifying himself as the divine protector of Israel.
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It drastically changes the tone. This is not just a sad human
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teacher mourning a lost opportunity.
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This is the Incarnate God weeping over his rebellious
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creation. Exactly but.
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This brings up a major theological controversy that the
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source addresses head on. Let me play devil's advocate
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here because I know people are wondering about this.
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Let's hear it. Listen, I look at this text and
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say, wait a minute. Jesus says I wanted to gather
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your children and you were not willing.
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Does that not prove that human economy can successfully thwart
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the sovereign will of God? Does this text not argue for
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absolute human free will, showing that God tries to save
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people but they can stop him? That is a very common objection,
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and the source provides A strict grammatical correction to
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address it. We have to look closely at the
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Greek verbs, and more specifically the subjects of
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those verbs, to see what is actually happening in the
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sentence. OK, breakdown the grammar for
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us. The text creates A grammatical
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clash between the verb I wanted, which is othelisa, and you did
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not want, which is UK ophelisa. Right, so we have I wanted
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verses you refused. But who is the you in this
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sentence? That is the crucial question.
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The source points out that Christ states He wanted to
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gather the children, meaning the ordinary citizens, the
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inhabitants of Jerusalem. OK, but he says you are not
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willing. In the Greek EU is plural,
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pointing directly back to the scribes and Pharisees He has
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been indicting for the previous 36 verses.
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Oh, that makes a huge difference.
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It really does. Christ is essentially saying I
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desire to gather the citizens, but you, the corrupt false
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shepherds, actively set yourselves against my messengers
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and systematically hindered the people from coming to the truth.
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So the author of our source draws a very sharp conclusion
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here regarding theological systems.
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The source argues that this grammar completely dismantles
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the Armenian view that uses this specific verse to champion free
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will. Yes, the author insists this
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passage is not a proof text for individual human autonomy
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overcoming divine sovereignty. Right.
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Rather, it is a severe condemnation of false teachers
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who were actively blocking the gates of the Kingdom.
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The leaders are the ones who are unwilling to let the children be
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gathered. Yeah, the source heavily
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advocates for the view that divine sovereignty and genuine
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divine sorrow coexist perfectly. Here the author brings in a
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quote from the famous 19th century preacher Charles
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Spurgeon to solidify this perspective.
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What did Spurgeon say? He noted that Christ's genuine
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tears of mediatorial compassion over the city do not for a
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moment overthrow the immutable decrees of God.
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God can genuinely weep over the sin and destruction of a city
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while still sovereignly ordaining the course of history.
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Let us look at the mechanics of that leadership failure again.
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Because the religious leaders stubbornly refused to let the
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people take shelter under those divine wings, the protective
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presence of God is completely withdrawn from the nation.
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And that withdrawal leads directly to the catastrophic
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consequences outlined in the very next verse.
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Which brings us to verse 38. Behold, your house is left to
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you, desolate. This is the formal judicial
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decree. Yeah.
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And desolate is an immensely heavy word in this context.
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It is. What does that specific Greek
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word convey to the original audience?
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The Greek word used there is aromos.
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In Greco Roman literature. It denotes a desert wasteland, a
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ruined, uninhabitable place entirely stripped of life and
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protection. Wow.
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Jesus is decreeing that the glorious Herodian Temple, the
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epicenter of Jewish worship, is now a spiritual carcass.
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Yeah, and we must note the dramatic shift in pronouns here.
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How so? Earlier in Matthew's Gospel,
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when Jesus cleansed the temple by driving out the money
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changers, he called it my house. He said My house shall be called
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a House of prayer. But now he disowns it entirely.
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Right. He calls it your house.
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The covenantal divorce is finalized right there in the
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text. God is vacating the premises.
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The source brings in a really arresting modern data point to
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illustrate the ongoing reality of this desolation.
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The author notes that out of roughly 7.3 million Jewish
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people living in the modern state of Israel today,
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demographic data from the Joshua Project shows that less than 2%
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profess saving faith in Jesus as the Messiah.
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That is a staggering statistic. It is, the source argues, this
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vast spiritual desolation is not a sociological anomaly or a
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failure of modern missionary strategies.
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The author views it as the direct, ongoing 2 millennia
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fulfillment of Christ's decree in verse 38.
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The house remains desolate. That data point really bridges
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the ancient texts to contemporary reality.
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But the source also details the initial physical fulfillment of
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this decree, which occurred in 8070.
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Right, just 40 years later. Exactly just 40 years after
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Christ spoke these words, the Roman general Titus besieged
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Jerusalem, decimated the population, and reduced the
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magnificent Herodian Temple to smoking rubble, fulfilling
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Christ's words that not one stone would be left upon
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another. That historical event caused a
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massive theological crisis for early Jewish Christians.
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I mean, they had to ask a terrifying question.
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If Jesus is the triumphant King of the universe, why was his
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holy city burned to the ground by Pagan armies?
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Did Rome defeat God? Matthew's Gospel includes this
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specific lament to answer that exact question.
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The author points out that the destruction by Titus was not a
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random political tragedy, nor was it a sign of God's weakness.
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It was a righteous, orchestrated judgment on a nation that
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crucified its Messiah. Yes.
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The destruction actually vindicates the character and the
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prophecies of Christ in the face of absolute devastation.
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However, the judgment is not the final word.
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The text pivots again, introducing a massive hinge of
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eschatological hope. In verse 39 Jesus says, For I
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say to you, from now on you will not see me, until you say,
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Blessed is he who comes in the name of the Lord.
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That word until carries the entire weight of future prophecy
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back that in Greek it is He's Christ does not say you will
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never see me again. He sets a highly specific
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condition. They will not see him until they
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quote Psalm 118.26, which is a Messianic Psalm of triumph.
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Which is the exact phrase the crowds shouted during the
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triumphal entry on Palm Sunday, right?
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Yes, the very words the religious leaders swiftly
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rejected and tried to silence. OK, before we go further, the
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source drops a massive theological terms here regarding
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how we interpret that word until.
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Yeah, it gets a bit dense here. Fialto brings up amillennialism,
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post millennialism, and dispensational premillennialism.
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If I am listening in my car, my eyes just glazed over.
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Can we stop and actually break down the mechanics of what these
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systems teach and why the source takes the specific stance it
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does? That is a fairpoint.
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We need to define these terms to understand the debate.
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The source offers a heavy critique of what is broadly
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called replacement theology. In theological circles, this is
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often associated with systems like amillennialism and post
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millennialism. These systems generally teach
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that because national Israel rejected the Messiah, God has
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permanently transferred all the covenant promises to the global
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Christian Church. So in this view, the church is
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the new Israel. Right.
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And there is no distinct future prophetic role for ethnic Israel
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as a nation. The judgement of 8070 was final
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in terms of their national covenant status.
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And just reporting him partially here, the author of our source
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vehemently disagrees with that framework.
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Yes, very strongly, the source argues.
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From a strict dispensational premillennialist perspective,
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this system teaches that God has distinct, separate plans for
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ethnic Israel and the Christian Church.
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And that word until is the key. Exactly.
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According to the author, the word until guarantees a future
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for ethnic hues. The author insists that God has
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not permanently replaced Israel. Instead, he has temporarily set
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the nation aside during the current Church age.
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So from the source's viewpoint, Christ sovereignly dictates the
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timeline of history. He guarantees a future bodily
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return where the ethnic nation of Israel will experience a mass
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regeneration. The author references Old
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Testament prophecies to support this, like Zechariah 12.10.
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Where God promises to pour out a spirit of grace on Jerusalem, so
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they look upon him whom they pierced.
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Yes, and the source also points to the Apostle Paul in Romans
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11.26, which states that eventually all Israel will be
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saved. The mechanics of this view
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suggest that the nation remains in judicial blindness today as
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part of the ongoing desolation, but that blindness is temporary.
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Right. It will lift the moment Christ
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returns to establish a literal 1000 year reign on earth.
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At that time, the Jewish people will finally utter the words of
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Psalm 118 in genuine faith. This vast timeline, spanning
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from the historical judgement in 8070 all the way to a future
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millennial consummation, is staggering.
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We are looking at a sweeping theology of history.
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We really are. But the source refuses to leave
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this as purely an academic timeline on a whiteboard.
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It demands that this vast framework culminates in a highly
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specific, urgent application for the individual sitting in a Pew
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today. Yeah, the transition from
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historical exegesis to personal warning is very sharp.
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We have to look at the contrast of righteousness presented in
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the text. Synthesizing both the historical
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narrative and the future hope, we see a clear distinction.
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The Pharisees possessed a righteousness of sight.
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Christ demands the righteousness of substance.
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The leaders were obsessed with avoiding literal physical tombs
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so they would not become ceremonially unclean, yet they
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simultaneously conspired in the dark to put the Lord of life
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into a tomb. The irony is absolutely
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chilling. They wanted clean hands while
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committing divine murder. They washed their cups but
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plotted an assassination. It's horrific.
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Yet, as the text shows, Christ's holy body did not see corruption
22:14
in that tomb. He conquered the grave to offer
22:17
actual resurrected life, not just a cosmetic whitewash over a
22:20
dead spirit. And the author of the source
22:22
uses this historical hypocrisy to level some very sharp
22:26
controversial warnings against modern religious institutions.
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Applying the whitewashed tomb metaphor to large scale religion
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today, yes, let us impartially examine those cultural
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critiques. The source explicitly criticizes
22:41
what it calls modern evangelicalism, poisoned by
22:45
pragmatism and seeker sensitive trivialities.
22:48
The author argues that contemporary Protestant churches
22:50
often build massive, impressive campuses, utilize cutting edge
22:54
marketing, and create highly produced weekend experiences.
22:57
But in doing so, they abandoned the actual gospel of repentance
23:00
and faith. They rely on sociological
23:03
strategies rather than biblical truth.
23:05
Additionally, the source levies a heavy critique against Roman
23:08
Catholicism. Again, just reporting the
23:10
source's stance here. Right.
23:11
The author argues that the Catholic system blinds people
23:14
with human magisteriums and a Sacramento treadmill, demanding
23:17
outward participation in rituals without necessarily requiring
23:21
inward regeneration. The source compares this
23:23
directly to the Pharisees, arguing that both systems bind
23:27
heavy burdens on the people and obscure the clear path to
23:31
justification. If a religious body values its
23:34
public image, its numerical success, or its traditional
23:38
authority more than inward purity and scriptural fidelity,
23:42
the source argues that Christ has already written Ichabod over
23:45
its doors. That is an Old Testament term
23:47
meaning the glory has departed, yes.
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The house is left desolate, regardless of how full the
23:52
parking lot is on a Sunday morning.
23:53
But the danger of image management is not just an
23:55
institutional problem for mega churches or ancient traditions.
23:59
It is an intensely individual one.
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Oh, without a doubt. We live in an era dominated by
24:04
social media, personal branding and carefully curated exteriors.
24:09
The temptation for you, the individual listener, to become a
24:12
modern day whitewashed tomb is massive.
24:15
That is the terrifying application for us.
24:17
We can so easily project an image of having it all together.
24:20
We can post the right theological quotes, attend the
24:22
right conferences, maintain an impeccable moral image in our
24:26
community, and gain significant social validation.
24:29
Meanwhile, our hidden life, our actual thought life and private
24:33
behavior is suffocating under unconfessed sin and spiritual
24:37
apathy. This raises an urgent question.
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How do we fix a whitewashed tomb?
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Well, the source is adamant that moralistic preaching completely
24:46
fails here. If a pastor just stands up and
24:48
tells a congregation to do better, try harder, or be more
24:52
authentic, it is the equivalent of telling a tomb to apply a
24:55
thicker, brighter coat of paint. Moralism only addresses the
24:59
surface behavior. It demands behavior
25:01
modification. But a fresh coat of paint cannot
25:03
breathe life into dead bones. The only remedy, according to
25:06
the source, is justification by grace and inward regeneration by
25:10
the Holy Spirit. The Gospel does not offer
25:12
cosmetic religion. It does not offer a checklist
25:15
for self improvement. It announces A savior who
25:18
actually bears the curse of our lawlessness on the cross.
25:20
He grants his perfect substantial righteousness to the
25:23
ungodly, and the Holy Spirit actually cleanses his people
25:26
from the inside out, replacing a heart of stone with a heart of.
25:29
Flesh. We do not need a better mask to
25:31
wear before society. We need a literal spiritual
25:34
resurrection. That is the crux of the entire
25:36
analysis. The severe warning against
25:39
hypocrisy in Matthew 23 is designed to strip away our false
25:42
confidence in our own image management.
25:44
It shatters the mirror we use to admire our own religious
25:47
performance. And it does this to drive us to
25:49
the only safe place in the universe, under the sheltering
25:52
wings of the sovereign Christ, who provides actual life rather
25:56
than an illusion of cleanliness. What a massive weighty arc we
26:00
have covered today. We started in the volatile,
26:03
crowded courts of the Herodian Temple, looking at the gleaming
26:06
line painted tombs of Jerusalem. We listened as the prosecuting
26:10
attorney of heaven delivered a blistering indictment against
26:13
the illusion of righteousness and the subversion of God's law.
26:16
We witnessed the staggering emotional pivot as the sovereign
26:19
wept over the city, exposing the fatal rebellion of false
26:23
shepherds who block the gates of the Kingdom.
26:25
We analyzed the terrifying sentence of desolation, tracing
26:28
its historical fulfillment from the Roman rebel of 8070 to the
26:32
demographic data of the modern era.
26:34
And we anchored our view of history in the word until
26:39
unpacking the theological debate surrounding the guaranteed
26:42
future return of the King. The synthesis of these sources
26:45
leaves us with a crystal clear mandate we must abandoned the
26:49
exhausting performance of living for human applause.
26:52
We must recognize that the omniscient judge sees straight
26:56
through the whitewash of our modern religious systems, and we
26:59
must seek the inward, substantial righteousness that
27:02
only comes through genuine sovereign regeneration.
27:05
Absolutely. I want to leave you with a
27:07
challenging thought to chew on as you go about your week,
27:10
something inspired by the tension in these sources.
27:12
It's a good one to think about. If the ultimate danger is a
27:15
flawless religious exterior hiding internal decay, what is 1
27:20
successful part of your own daily routine?
27:23
Maybe a public habit that gets you a lot of praise and respect
27:25
from others that might actually be functioning as whitewash over
27:29
a spiritual void. That's a heavy question.
27:31
Remember, we do not want to just look like pristine surgeons
27:34
while carrying lethal, unsterilized instruments into
27:37
our daily lives. Thank you for joining us on this
27:40
deep dive. See you next time.