Remind me at the break that they are available in including the copies of Covenant theology under attack that there were several of them that were available last week And maybe some of you already have it that those who don't then can pick this up and In addition to that I Tonight gave drag to copy for you another article and in fact I'll sort of start With that tonight by way of picking up where we left off and continuing We and we analyzed The Covenant's in terms of the Creators Covenant of works with Adam and then the the father's Covenant of works with the the Sun Contemplated as a second Adam in the fulfillment of of of which the Sun qualifies himself to be the mediator of the third Covenant namely the Lord's Covenant of grace with the church. So that was the big overall Arrangement of things and then looking at the looking at the Covenant of grace Which the Son of God is the Lord and he's the mediator of that covenant from the Fall to the consummation
We know that there was a continuity Throughout there was also Underneath the Covenant of common grace and we're not as much concerned with that now, but we're especially concerned with the Covenant of saving grace here and We then saw that there were various subdivisions of this Covenant of grace for Leading up to the new Covenant Preceded by the old Covenant preceded by the Abrahamic Covenant and the earlier Features like the Noia Covenant and so on so there's a whole series that of sub-administrations of this one Covenant of grace now We especially then focused on The problems that arise in connection with the law with the Torah Covenant with the Mosaic Covenant. So here is Moses and the old Covenant And we notice that whereas the way of salvation is the way of grace. This is the way individuals get to heaven Is consistently through grace That's true of the Mosaic Covenant as well. That's that's the bottom line. That's the fundamental Ground structure of the Mosaic Covenant Jews during this period Like Christians today or like Abraham before our our say we're saved in terms of faith in the Christ to come. So yes, there's only one way of salvation. That was a true then. However The complexity is then that there Was in the under the law this arrangement whereby the this Covenant community which existed all along and which normally it did not take the form of an outward earthly nation didn't have a geopolitical organization at At this point it did and so we now have in anticipation of heaven which is an external cause of a kingdom of God There is an anticipation of that in in Israel so that here We have an earthly theocracy we're just talking about the Exodus as pre a pre-figuration of the Messianic salvation so on well here the The whole experience of Israel in the Holy Land It was a pre-figuration then of the heavenly kingdom and it is then precisely in connection with that which we can then Suggest as this second layer up here on top of the ground foundational grace level Here is this typological thing the typological kingdom and The national election of Israel to be distinguished from the individual election of people to heaven the national election of Israel Is that they may enjoy this typological kingdom and then the third ingredient that goes along with the national election and the typological kingdom is the principle of works and So it is by works then that the corporate Israel the national election will be able to enjoy to have tenure within that land and so It was a like Adam Under his covenant of works that sort of is recapitulated here in the experience of Israel They too are in their paradise land, but to stay there they like Adam if he's going to stay in his paradise land as to fulfill this is Covenant of a works Israel They're going to stay in their paradise land must fulfill a works arrangement that's our contention Then we looked then at a whole series of passages and fall in Romans 10 and Galatians 3 and Galatians 4 and 2nd And as well as back in Jeremiah 31 all of which indicated that there was a difference then between the new Covenant Represented by Paul's Gospel of justification by faith principle of grace There was a difference between that and what was going on in This old covenant which was a breakable arrangement and Paul tells us the law is not a faith and so on So we went through all of that now all I wanted to do was to add one more Passage to the through the the arsenal of our arguments, exegetical arguments demonstrating that this was a a works arrangement and that's an article Then that I wrote some Years so back. Let's see whatever it was it was 1990 One I guess in The magazine you all familiar with with the journal of the evangelical theological society the journal of the evangelical theological society Gets and so back in 91 I wrote an article there on Romans 5 verses 13 and 14 and we're just going to take a quick look at that because we have to keep Moving but I just wanted to bring it to your attention and For you for your closer study then I Greg will make copies of this article and have them available I think by next week to distribute among you, but I'll just suggest them The line of argument and you might want to open them through Romans 5 13 through 14 a low unfortunately the the Meaning of the passage it gets Fogged up and in some of these translations, especially the NIV is is not helpful And I hope maybe someone else has another version or two that they might the and what other versions are floating around here besides and Okay, we can see what that says Just an anticipating Here's the
When I suggest this going on here in that in Romans 5 Paul gives us a panoramic overview of the kind of thing that we've been trying to do here precisely the series of covenants and how they relate to one another Romans 5 is a great overview of that kind of Paul provides for us now you're familiar with Romans 5 Romans 5 along with first Corinthians 15 two passages and in which the two Adam scheme is brought out which is so important and so at the beginning and in the end of Romans 5 you you find All developing that so there there was the first Adam back there before the fall and Then there is Christ the second Adam down here at the end and and he is emphasizing that the Adam it was a
He uses the word type actually Adam was a type of Christ With respect to the the role that he occupied in terms of the divine government namely that in each of these two cases We have that principle of the one and the many the the activities of the federal head are imputed to the many whom he represents and so that's the principle that is present in Both cases so very important for our whole thinking about imputation in the imputation of Christ right just as to us and so on and I'd like to then the case of Adam the emphasis then that in Adam and in his sin We all then sin and and and sin and death entered into the whole world as a result of his activity and then over against that Christ provides the solution for the problems of sin and death and So life and righteousness come now as the gift of grace now that that's the big overall teaching of Rome Romans 5 and then in the middle of the thing here Paul takes this chunk of time here between the fall and the coming of Christ The new covenant and he divides it into two parts and so you you get a big 4 paneled mural you might say here. Here's a big mural of all of history in in four panels one two three four and the dividing line here is Moses and the law a certain state of affairs existed until From Adam from Adam Adam conceived of as having fallen so from Adam two Moses from Adam until the law such and such was the situation and then of course why does he put his term in this odd quim why does he stop there Clearly because that was a turning point and something changed so that there was a different situation After that point and what he was saying is that in this period There was something going on that was different than what was going on before or with Adam and different also Then what was going on? Where should come to Moses and the law now the title of my article is gospel gospel until the law and at that my Suggestion is that what Paul is saying is that it was in this period From the fall of Adam up until Moses namely In your Bible the material covered in the book of Genesis the history of the patriarchs and especially Abraham that the what is I lighted by the Abrahamic covenant and the midst of all of this and and in the case of Abraham of course He believed in God or as I suggested an article some years ago that they could be translated and and Abraham sent a men to God In making of covenants the one's consent to the arrangements could be expressed by a men And I think that that actually is what is being described there and what is it Genesis 156 I guess that that Abraham Heard God's covenant promises and Abraham says amen, which is the way he verbalized his face and God then Reckoned that to him for righteousness now. That's the gospel then That was the gospel then was was operating in this particular period in the line of the covenant and this Happened until Moses until the law and of course the clear implication is that something happened then after Moses and in the law that was was different and And that was that the principle of works was introduced as the same sort of thing that Paul is doing in these verses that we've seen him do Elsewhere where he looks at this old that this Israelite situation here Let's set it up the way we did again before like a square in the bottom line is The individual grace but the top top line is works and and when Paul looks at this old covenant He sort of ignores the bottom line and just deals with it sometimes in terms of the top line The works arrangement and says that the law is not a fate that the law at that level is not a fit That's what he's doing again in this passage and so he is saying that things up until them We're representative of the gospel but by implication then And this was what you'll find if you study the commentaries on this thing that they simply do not do justice to the fact that Paul Terminates the thing there. Why does he say until the law and until Moses? There's something Clearly that changes at that point and that's why he says that in the commentary seem to ignore that now and just quickly looking at The verses the law I say it will let's us here. Maybe the who had the NASB? We want to read that good now at first Yeah 13 and 14 Romans 5. Yeah, all right, so until the law until the law Sin was in as a result of Adam's sin Sin was in the world and as he goes on it becomes clear that he's he's wanting to emphasize that that sin was in the whole world even even in the midst of of the people who were elected Christ You see so what he's leading up to is what Christ has done and so he's emphasizing the need there was a big need Even you know among the elect among the covenant people for the work of Christ And and that's what he's getting at sin was in the world in the whole world even in that the line of the patriarchs described in Genesis Go ahead. All right, okay Sin was in the world all during this period and let's us focus on Abraham Abraham was a sinner and And Abraham was one of those who were dying the whole story of the patriarchs as a Right from the beginning on even when it's giving those Geneologies where people lived ever so long yet and he died and he died and he died They falls looking at that history where we're death is prevailing in all the world and you read the patriarchal Narratives and the emphasis on death all the way through there and Genesis ends with a coffin in Egypt Joseph and and so on so yet although Sin was prevailing and as a result of that every one was mortal and dying even the the covenant people yet Read that phrase again for us sin is not
Sin is not imputed when there is no law Now if you read that anywhere else in fact if you just Read in the preceding chapter in Romans 4 That kind of language that apart from the law, you know, there is no transgression. What what's it saying? It's saying that where There is a works arrangement As in the case of Adam Your sins are imputed to you But if you're under a grace arrangement Where are your sins imputed your your sins are imputed to Christ? So apart from the law Which was before this period in Adam and which occurs again under the mosaic of an If you're an arrangement that is not a works arrangement a law arrangement then you're under a grace arrangement And and this is just saying negatively if you're under grace if you're not under law if you're under grace And sin is not imputed It's not imputed to you because your sin Abraham sin was imputed to Christ him and his righteousness is imputed to you So that phrase is just a Wonderful description of the gospel and Same kind of language that Paul uses everywhere else when he's talking about apart from the law there being no law That describes the order of faith
Okay, now that's much better than Then the an IV which which throws in some language there the text says that sin and And death were raining during this period even among the patriarchs How does it go again? Yeah, so he he's emphasizing you see that death was prevailing Christ Christ was needed desperately needed even by his own people Because death was prevailing even over them even over those who had not sinned under a covenant of works as Adam did But had sinned under a nodder of grace so that they were headed for heaven There their sins were imputed to Christ. They were headed for heaven But meanwhile death was raining even over them who had not sinned as Adam did Adam sinned under and our works arrangement They did not sin under our works arrangement. They sinned under a grace arrangement So their sins were forgiven and yet the death was prevailing over them how desperately the work of Christ was was needed so that in a nutshell is the passage of a lot more that you want to read the article for now the the an IV Goofs this thing up by by trying to interpret the force That language they didn't sin the way Adam sinned and Instead of understanding that in terms as I just did that he sinned under a works arrangement and they were under a gospel arrangement the The an IV throws in the language of I have one here
Nevertheless death reign from the time of Adam to the time of Moses even those who did not sin and Then completely without any basis in the Greek text throws in by breaking a command As if there were no commands around for them to break which is nonsense So there there were of course when they sinned there were all kinds of commands around in the patriarchal age So the that definitely is not what the text is saying well, all right that that's there's another passage then for your Considerations very difficult and then these two verses a little parenthesis in the arguments have been the occasion of a lot of discussion But the I think properly conceived of then they they show that history has been one great cycle of works grace works grace for panels on this Bureau of all all of history and ties in then with all of the other passages. We've been really okay now then From this general overview of the covenants and with the special focus on the on the the key problem for us in our Ministry and our teaching as well as in our personal experience of salvation the problem of works and grace Now we pick up our kingdom pro-large and start to fill in detail on
What we have just sketched in a big overview and of course what we're going to start with is this first covenant this The creator's covenant of works with the first atom and in doing so if you look ahead in your kingdom pro-logs And by the way, I hope that you are reading ahead so that we come to class you've already Read beforehand given some thought to what we will be dealing with in class But if you have looked ahead then You'll see that what I've done in analyzing this covenant of works with the first atom Is to utilize the main subdivisions in that treaty form. We discussed the ancient Near Eastern treaties And we said they begin with a title or a preamble and Then they have an historical Prologue these two together constitute the claims Here are arrangements whereby a great king and poses his Constitution His arrangements on a vassal on a servant king so we can speak of it as a suzerain vassal covenant or a Lord a servant covenant Of course, that's very appropriate for what God is doing with his people He is the is the citizen. He is the Lord. They are the servant. They are the vassal people and so this legal form was a very appropriate one to convey that essential relationship and so The first two sections of it were the claims Reamble historical prologue we of course saw that this outline is the very outline of the two tables of God's covenant with Israel and Book of Deuteronomy as well and then there was the there were the stipulations are the commandments and There was the document clause. There was the invocation of the deities and and the the next major Section then would be the sanctions The cursus and the blessings now what I've done then is to use these three these four categories as separate chapters and and looked at the early material there and the first two chapters of Genesis and just organized The covenant in terms of these categories now mind you I'm not saying that Genesis 1 through 3 exhibits this structure Exodus 20 exhibits this structure I'm the Lord your God it brought about the land of Egypt and the here are the commandments mixed in with them the sanctions the book of Deuteronomy Actually has this structure. I'm not saying Genesis 1 through 3 is in this form all I'm doing is saying here There are some useful categories and we're looking through Genesis 1 through 3 and picking out material here and there That fits under each of these categories I then all right and so we we start then with the preamble with the title and And we look at the material dealing with God's covenant with Adam to see What aspects of God's nature the constitute a claim to man's fear and an odd and so on He merged there and what I emphasize is what I think the text emphasizes is the name's alpha and omega That he is the first and he is the last he's the beginning and the end as we said when we were looking at the the structure of the chapter It tells us that all things are of God all the kingdoms of the world all the kings that he establishes all things are of him He is alpha, but also all things are unto him He is the Lord of the seventh day and all things are consecrated unto him That's what we do then in the first chapter only trying to work it out in a little more tale just detail just before Then coming to that first chapter however, I have a little section Dealing with the question of whether we are justified in doing what we've been doing we've been using the word covenant for the material in Genesis 1 through 3 Actually the word the word covenant then The word covenant doesn't appear until you come to Genesis 618 which is long after the fall So on and so you don't actually get in the biblical text you don't actually have the word Covenant appearing here, and so some might Challenge the appropriateness of using the word covenant Since that particular word is it's not actually used in the text itself, and so I have a few pages dealing with that question and where is it on page 10 11 12 13 and so 14 the gist of it is this Although the the term covenant is Is not used that particular label is they're not used in In these chapters it appears that there are two other passages which best understood Refer back to this period and do call it a covenant and it's similar to the situation With the Davidic covenant described in 2nd Samuel 7 the word covenant is not used in 2nd Samuel 7 To describe God's covenant with David promising the everlasting throne and so forth But you read along elsewhere in scripture a little later on referring back to that and they call it a covenant So clearly it was and likewise now the Genesis 1 2 and 3 there are these two passages one in Isaiah 24 5 And the other is in Hosea 6 7 and I think properly understood each of these refers to this arrangement as a covenant in Isaiah 24 5 is it you know in Isaiah 24 5 it speaks of the everlasting covenant and says it was because mankind broke the everlasting covenant That's why sin and death entered the world and and tie that together with what we were just doing in Romans 5 and what you'll see is that Paul's mind was very much filled with Isaiah And It's often said that his concept of of the explanation of sin and Death entering the world as a result of transgression of sins is a jump that you get from Genesis 3 to Romans 5 with nothing else in between That's not the case here right in in between there in Isaiah 24 It's precisely this thought that the reason that that death is everywhere and the world Isaiah is same and the reason that The whole creation is is groaning and moaning along with I guess you can't take care along with mankind is that the everlasting covenant had been broken and So Isaiah 24 is stealing with that subject and speaks of of what happened with Adam as As being a covenant and in Hosea Six for a seven he speaks about Adam as the one who broke the covenant and if you consult the commentary there are some Other attempts to exegiate it, but I think I'm given the proper understanding now even if it were a case even if we're not the case that you have Hosea and Isaiah referring back to this as a covenant The proper approach would be this you you arrive at a definition of what a covenant is It's a matter of commitments with divine sanctions and so on And then you look at the text and and you see if the stuff that makes a covenant is there whether the label is there if the If the key elements that make a covenant are attested here then the You shouldn't withhold the proper label which is the labeled covenant and certainly the stuff of our definition is there Here you'll look at the God's dealings with Adam and here you have divine commitments with divine sanctions God committing him himself Adam being called upon to commit himself To God with with curses in the day you eat thereof you usually die and and with blessings the sanctions I held forth in the Sabbath and in the tree of life and so on So that the whole arrangement is definitely one that fits our definition of of covenant So you can read the I have a whole series of other I it's an important point I think and in establishing a An overall covenant theology to be able to justify the use of covenant for this first one and so I Really have been at some pains to develop quite quite a series of arguments beyond what I just said to establish that But we'll move on now and we come to this first chapter
Which is the one then where the Lord will be in various where the name of God will be revealed in various ways and And page 15 I show how in as Moses is writing the whole history of Israel and the patriarchs during this period He's very much concerned with this whole subject of God's name and in the early chapters of Exodus You remember how important that isn't fairer wants to know what is his name and Moses says and the people will ask me What is your name and then God says? Yeah, I share it. Yeah, and you get the introduction of what God's name is there and so on So Moses is very much preoccupied with the name of God as the revelation of who he is and all right, so now he On page 16 then I have the heading God the the alpha the author and Now here we dealt with some of this already Under a different heading when we were dealing with the question of the chronology We already then had occasion to examine the text and to see what the the first verse meant that in the beginning God created The heavens and the earth and you remember that we argue there that Heavens is the invisible heavens and the earth is the visible of cosmos and so here We have in the very opening verse a comprehensive state that God is the creator of all that there is whether visible and invisible And so I rehearse some of that under the heading that he is the creator of all and so in God's creative activity Creating all things there was a revelation of his nature as the alpha
The source the author of the beginner of all things Then sort of supplementing that idea undiscuring it on page 17. I have the heading That in his creating of all things that he was a sovereign Builder he was a sovereign architect builder now in this section what I'm concerned to do is to set the biblical view of God as the creator of all things over against the pagan views That would sort of deny that the Lord was the source of all things That would not have room for the thought that there was originally God and that all things as a result of ex-Nihilo Creation were brought into being We want to emphasize that that that is the biblical picture that he does stand there alone with no rivals No others who coexist from eternity along with himself But he is the beginning of all things visible or invisible. That's the the emphasis through here and as I say I want to contrast that
With the kind of thing that you get in the pagan literature and now I have here A little book if you can get hold of it as I don't know if they're still publishing it or not Was a phone name Alexander Hydel H.E.I.D.L He was a conservative Lutheran Christian and he taught at the University of Chicago, and it's no mean job for a conservative theologian together job on the the staff at the University of Chicago and but he was now sending a seriologist And he was on the staff there. There's a famous dictionary Project the Chicago Assyrian addiction area and then he worked on that and so he he was a world-class Assyriologist now he wrote a couple of helpful books and one was on the the creation and the similarities of the the pagan accounts of creation to the biblical accounts But also of course to the the similarities and then he wrote one on the flood and again With the similarities and the similarities between the two and dealing with them The one on the flood he called the Gilgameshepic and its Old Testament parallels In which then he he gives a translation of the Gneiform text and then with a series of essays discussing the relationship to the biblical material And as you I guess we mentioned the Gilgameshepic then with the other week where in the eleventh tablet of the Gilgameshepic It tells the story of how Gilgamesh encounters the flood hero and And who recites to him done the story of the flood and there you get some interesting parallels to the account in Genesis 6 The wait and so on now in this one the Babylonian Genesis You know there are various so-called creation traditions in Mesopotamia, but the most famous of them is known as the enuma aliche
Ancient texts are known by their opening words and the opening words of this particular text are when above So enuma means when the aliche means above and these are the opening two words and so that's the name of the text and Actually, these traditions go back of Moses time So you have to keep this in mind. You just can't write it off as saying that someone in Mesopotamia got hold of Moses material and did something with it This material is this before Moses and so we have to explain it in some different ways matter of fact the other week I was trying to reflect on that a little bit and To recap that what I said is look the these things that are recounted in Genesis 1 through 11 really happened time and They really happened and the true story of those things that had been done meanwhile after the fall Men took these traditions and began to pervert them and out of their perversion you get things like the enuma aliche Out of the true accounts you get the book of Genesis, huh So of course there are going to be some similarities between them as I just you find and of course There's going to be some big big differences because the myth makers The fallen sons of Adam will rewrite the history in such a way of course that they will absolve themselves from The problems of the world as due to their sin and somehow blame it on God So that's what you'll find in the midst along with the similar Features but then in in Moses and in this tradition you get an account that puts man in his place and of course So it shows a goddess faithful well here Then is the enuma aliche and it goes back then into the really Part of the second millennium BC Moses comes in the third quarter of the second millennium BC and it's written by the Babylonian priests And it's propaganda for their cult and their main god who is Marduk So with the Babylonian priests so they're interested in and exalting Their temple and their ritual and then their god over against all others and so they recite the the story of how their god Marduk came to be the head of the whole pantheon And this involves the role that he played in connection with the creation of the world So it is at that point and in the enuma aliche that you get accounts of how the world order came to be established and It Is there that you See some similarities to the Bible, but where you also see the big contrast that I trying to bring out here I'm trying to emphasize you know that god is the alpha And that in his creating of the world he is the sovereign architect He simply by the word of his fiat he says let there be and out of nothing it comes into being and there's no conflict No rival is no warfare going as over against the biblical view of god's creation I say purely constructive thing the pagan accounts like this enuma aliche Say that the creation of the world was a matter of conflict Where you have a creator god and he doesn't create through the world out of nothing But it's the result of a conflict in which he is engaged with some rival god and whom he defeats and And out of this chaos god and t.m. Modern Amos. He proceeds to structure the world And so it's a completely different view of world origins whatever similarities there there may be between the two accounts and toward the one place and toward the end Hidel lists the Similar events that are recorded in enuma aliche and the Bible, but in spite of all these similarities here is this Basic conflict between the two The the enuma aliche has you might say two themes It has the theme of the origin of the gods See it isn't that the Lord gods alone exist You know and has no beginning Here you have the theme of the agony which is how the different gods come into you have a plurality of gods And this is how they're born and so on But then along with with that theme the second theme that you encounter here is the theme of theomaki Which means then the conflict of the gods It is through this conflict of of the gods especially in this case the god of order of marduk and the god of chaos Theama it is through this conflict of the gods that the cause of the world comes in into being as we know it through conflict Not through pure Construction that that's the basic thing I'm trying to emphasize and by way of contrast to to underscore the the absolute sovereignty and the pure constructiveness of god is the one whose name is alpha Just for your your interest to give you a little bit more feeling for this Let me read the opening words here the enuma aliche Okay, it goes like this and You you pick up the similarities to Genesis one very quickly went above Enuma aliche went above the heaven had not yet been named And below The earth had not yet been called by a name There's Genesis one the heaven and earth Here's a paganized perverse and though it but it recalls at least what the text really meant You know The and the heaven above and the earth below and another very interesting thing you know in Genesis Existence And meaning go together don't think It's let there be and god called it Existence let there be But it isn't that there are some brute facts out there of Antilla's right in his emphasis You know that there are no brute facts All things come into being created with their god-given meanings already with their names, all right And so let there be and and god calls it Our combined in scripture and And so much so then that even in the pagan text instead of saying when above there was no heaven and below There was no earth says when above heaven had not yet been named And below the earth had not yet been called by a name so that here are some interesting connections with Genesis one and it goes on And it names the three original beings a sort of a triumphant a triumphant of a father mother and son Went up to the male god primeval their begetter Momo who is the son all of these representing some sort of Water salt fresh whatever kinds of water and Tiamat who turns out to be the big chaos monster whom later on mardu must do battle with She who gave birth to them all when they still mingle their waters together All right, now you think of Genesis one how at the beginning of the account It's the water water everywhere the deep in the darkness before the structuring that takes place So here's a perverted account of it, but still with enough recollection of the true original tradition To reflect it in an interesting way And then that goes on in no past or landed before and so I then it proceeds to tell how the various gods In a series of pairs of gods were brought into being the story continues Then that is time goes on their Some of the gods are upset with Opsu with the father god and they put him to death And then later on his wife Tiamat trying to avenge that Calls upon the the assistance of an evil sort of double god king who To lead her troops against the gods who had put her husband Opsu to death and she's a real terrifying old chaos She dragged in this this Tiamat and then the gods who then Are thought of of course as the good gods here who had put Opsu to death are terrified They don't know what to do and in their desperation They think oh here is Marduke one of their bright young heroes and Let him go and do this for for us let him fight Tiamat and deliver us before she kills us all off And Marduke's ready to do it Or a price the price is that he should be exalted as there's the head of all of The gods now you see these Babylonian presets what they're up to they're trying to show how their god Marduke got to be top dog In in the pantheon and this is how he did it So he was willing and to fight Tiamat and and to deliver the and so he does and he goes forth to battle and it's interesting you have pictures of the Lord in the in the Psalms and elsewhere as the god of the storm when he goes to Forth to battle with the the thunder and the lightning and the storm clouds and so on you have these Storm the oftenies to describe the Lord going forth and then the pagan accounts that's precisely then how Marduke's described as wrapped in there with the winds and the clouds and going forth the To battle against Tiamat and
Well, I won't read that I've described that but well, let me just read Another very interesting thing Is that when the time comes for the battle each has his own army Marduke Tiamat he have their own armies But instead of having the armies clash with one another There's going to be an individual combat A duel of champions here Here's the Philistine army. Here's the Israelite army. They stay there David comes forth from one Goliath comes forth from the other and you set the issue by a duel of champions Okay, that's the that principle of trial by ordeal the ordeal of champions representing a larger group And so Marduke goes forth and see if I can find that Yeah, it's on tablet four and And line 86 where they confront each other and and Marduke says come down forth alone and let us be indeed do single combat and Real good TV drama also is set up here for full of full of violence too is a lot a lot of before TV and And then so they go at each other and Tiamat is slain and And that brings us to the Oh and it just incidentally then