Lesson 62 - Matthew 17 & 18

[Music] yes last week we began to delve into this interesting story that ends matthew chapter 17. it's about a certain tax collector coming to capernaum where yeshua was residing with peter and the tax collector asks this question doesn't your master pay the tax and peter's the one who answers the question in an unequivocal way of course he does he says yeshua doesn't dispute peter's response in any way so a reasonable assumption is that jesus does pay the tax voluntarily an additional assumption is made by bible interpreters throughout the ages in that this is the temple tax that is being referred to and not some roman taxation the words temple tax are not in the original greek manuscripts however the amount of the tax even though it's stated in roman drachma's is equal to the hebrew half shekel and a half shekel was the annual temple tax so it seems most likely this indeed was the temple tax not something else let's pause to just reread this short section of matthew chapter 17. open your bibles to matthew chapter 17. we're just going to read three or four verses matthew 17. follow along with me i'm going to start at verse 24 and go through 27. when they came to to uh kefarna home capernaum the tax collectors of the half shekel came to kefa peter and said doesn't your rabbi pay the temple tax well of course he does said kefa and when he arrived home yeshua spoke first shimon again that's peter what's your opinion now the kings of the earth from whom do they collect duties and taxes well from their sons or from others from others he answered well then said yeshua the sons are exempt but to avoid offending them go to the lake throw out a line take the first fish you catch open its mouth you'll find a shekel take it give it to them for me and for you interestingly the temple tax was not mandatory for the jewish people the people were certainly pressured to pay it but not paying it didn't bring on a penalty so this explains why a discussion on the matter of the tax led by jesus was even appropriate that is it is fair to read into the action and words of the story that if it was legally required to pay the tax that christ would not have balked at paying at it paying it rather peter's statement that yeshua does pay the temple tax needs to be taken as accurate there's no reason to see it otherwise so yeshua certainly does not see paying this legal but non-mandatory tax even to a hopelessly perverted temple authority as spiritually wrong or immoral and when yeshua speaks of the kings of the earth in his discussion with his disciples this is to be understood as in contrast to the king of the kingdom of heaven and essentially it is this contrast of kings and kingdoms that plays out the rest of the way in this short story so the question christ asks in order to make a point that could be rephrased this way okay if the sons of earthly kings are not obligated to pay taxes for the privilege of being a member of that king's kingdom daddy's kingdom the way all the other people in the kingdom have to then should the sons of the king of the kingdom of heaven have to pay taxes for the privilege of being members of the kingdom of heaven or as in both cases is it only non-family members who have to pay the disciples answer of course no king's son pays the tax now when we understand from yeshua's perspective that all god worshipers all members of the kingdom of heaven are considered as sons as family then he is saying that there is no legal monetary cost per se to become a member of god's kingdom or to maintain that membership god does not collect taxes god does not require tribute like an earthly king does he doesn't do that on those who are part of the kingdom of heaven because they we have a very special relationship with the king now another way to say it is that since there is no required fee that has to be paid in order to be part of god's kingdom then even the poorest of the poor don't ever have to be concerned about affordability or of being thrown out of the kingdom because they didn't have the funds to pay a tax i do want to point out that other statements from christ and from the law contributions in the form of charity donations are expected but all donations must come from the heart but in one form or another these charitable donations are for the purposes of helping to provide for their fellow man as opposed to going into the pocket of a heavenly king now the other thing that was embedded in yeshua's question is something that all jews of that era knew without it having to be said the high priest attempted to frame the paying of this temple tax as a sort of validation that a jew was indicating his allegiance to the temple system as the earthly and visible representation of god's kingdom so to not pay was to put oneself outside the temple system and its benefits therefore outside of god's kingdom in other words paying the temple tax was the way of showing your continuing membership in the kingdom to which jesus replies that sons worshipers of the god the king of the kingdom of heaven are exempt from having to do this now if the story ended here we could probably all breathe a sigh of relief be very satisfied with christ's statement as to why his disciples and all jews for that matter had in god's eyes no obligation to pay attacks to the temple to any religious authority but yeshua throws us a curveball he says but however on that temple tax thing he means on the other hand so in other words he is about to modify the proverb if you would that he's just made and just to be clear a proverb is not a law a proverb is not a commandment a proverb is a wisdom saying that by its nature is a generality in modern english we might call it a divine rule of the thumb in one of the more famous bible stories yeshua tells the fisherman peter go to the lake throw on a lion you'll catch a fish in that fish's mouth will be a one shekel coin and peter is to use that coin to pay the temple tax for both peter and yeshua why pay the tax when they didn't have to to avoid offending them says christ them who the high priest organization that runs the temple the religious leadership of the jewish people who even christ has spoken out against as being corrupt wow how exactly are we to understand the matter of the miracle of the fish and the coin in its mouth it's it's not really clear obviously we must begin with the miraculous nature of it it seems to me we need to understand that god is providing the coin to pay the temple tax therefore god is clearly saying not only you should pay the tax but also that he is providing the means in this case of miraculous means all this for the sake of not offending the religious authorities folks for me this is one of the most important practical lessons for believers in the entire new testament basically it's a blow against hard-headed idealism and it's a call for reasonableness reasonableness it's a call to avoid mechanical obedience to laws and rules unfortunately a goodly number of people who follow the hebraic heritage way of understanding holy scripture and obeying god's laws and commandments can fall into a mindset that very much mimics the ultra-orthodox jewish mindset that follows rules and laws to the letter such that the spirit of that rule or law falls by the wayside it can come off no not only as unreasonable but even as mean which means it's counterproductive to the good news of the kingdom of heaven it's interesting that the institutional church often takes the meaning of this proverb to the opposite extreme that is our personal freedom to decide however we want to on most things in life has no limits so even though the rule is the believers as sons don't have to pay the tax we can if we want to pay it anyway and it's regularly seen even as being anti-law of moses so this short little narrative and proverb about the temple tax and the fish has a number of important facets to it we're going to cover just a few of them first of all this proverb is essentially about a relationship and it's the relationship between god and the jewish people or better between god and israel god sees israelites jews as sons yeah it's interesting to me how christianity has reinterpreted this statement to mean that the church meaning gentile christians are now the sons of the king in this story in one sense this is true but one has to say by what possible means can this be true since clearly gentiles had no involvement whatsoever in this debate about a temple tax how did it happen the gentile believers became sons of the king does this mean that sonship was later removed from israel transferred to the gentile church most of the church since around the 4th century says yeah it does this belief goes by the label of replacement theology it's false it's widespread it's a doctrine that has greatly harmed the relationship between gentile believers and jews it's put up a nearly impenetrable barrier to jews to know their own messiah yeshua of nazareth see paul addressed this specific issue in romans 11 of not only how gentiles can legitimately become sons of god but also specifies that gentiles are joining god's already existing sons israel not replacing them he employed the illustration if you'll remember romans 11. of israel is the olive tree and he used the cultivation method of grafting crafting in as a metaphor for how gentiles can be joined with israel and their covenants in order to become sons that's how it's done you can go to my lessons on the book of romans on torahclast.com for an extensive examination of this chapter second of all christ told his disciples that they should pay the temple tax not because it was required but because by not doing so they would cause an unneeded offense to the religious authorities thus the ways we carry out the law of moses or even the wisdom of the many proverbs must be done with a consideration of how it might affect others we must at times reign in our personal freedoms for a greater good in the example it's used here in matthew 17 it was understood within jewish society that paying the temple tax was a visible display of being counted as an observant jew the consequence of not paying was mostly a social one that is other jews would take that refusal as meaning the non-payer had forsaken an important element of his jewishness not naturally this was the human perspective it wasn't god's yet to christ the human perspective does matter appearances do matter and we must never forget that so what is the proper application for us in modern times does this mean that whenever it pleases our religious authorities or maybe even our civil government or even our society that we can or even should break god's laws and commandments in order to placate others and to not offend them that as believers we're to go with the flow of society no matter what might be so we just don't upset people no it didn't mean that at all this freedom that we have does not give us a license to do what is morally wrong in god's eyes without doubt paul struggled within himself of how to carry this concept through even more how how does he explain it to others all right in first corinthians paul speaks directly to this issue now i'm going to use the complete jewish bible wording in academic language i'll remind you the complete jewish bible is what's called a dynamic translation as opposed to a literal translation because i think it hits the nail on the head in a very understandable way and avoids the pitfalls of misunderstanding that frankly most other bible versions stumble into so from first corinthians 9 verses 19 through 23 it says this for although i am a free man not bound to anyone's bidding i have made myself a slave to all in order to win as many people as possible that is with jews what i did was put myself in the position of a jew in order to win jews with people in subjugation to a legalistic perversion of the torah i put myself in the position of someone under such legalism in order to win those under this legalism even though i myself am not in subjugation to a legalistic perversion of the torah with those who live outside the framework of the torah i put myself in the position of someone outside the torah in order to win those outside the torah although myself am not outside the framework of god's torah but within the framework of torah as upheld by the messiah against some important words there with the weak i become weak in order to win the week with all kinds of people i become all kinds of things so that in all kinds of circumstances i might save at least some of them but i do it all because of the rewards promised by the good news so that i may share in them along with the others who come to trust appearances did not stop mattering when we became followers of yeshua adapting ourselves to the culture we find ourselves in in order to not create stumbling blocks to people in that culture from finding jesus this is critical we can create barriers for people that just don't need to be there and again as paul explains never does this mean we give up or disobey the torah it means we regard ourselves less even doing things that are not necessarily comfortable for us if it opens up a way to penetrate a culture or maybe even open an individual's mind to hear god's worth of true words of of truth and salvation every case every circumstance is different so we must seek heavenly wisdom to know what's right the third facet of this proverb is as believers we belong at least in the the present to a number of realms we belong to families communities we belong to congregations we belong to god's kingdom therefore we must always weigh the broader consequences of our choices and of our actions how what we do affects each of these realms in our lives is important and yes as the world grows smaller and more integrated these choices and consequences become more complicated nearly every choice we make is going to please some and offend others nonetheless the bottom line is as paul says in romans 14 14 7 for none of us lives in relation only to himself none of us dies only in relationship to himself let's move on to matthew chapter 18. open your bibles to matthew chapter 18. matthew chapter 18 we'll read the whole chapter at that moment the talmudim the disciples came to yahshua and asked who's the greatest in the kingdom of heaven and he called a child to him and he stood among them he said yes i tell you that unless you change and become like little children you won't even enter the kingdom of heaven so the greatest in the kingdom is whoever makes himself as humble as this child whoever welcomes one such child in my name welcomes me whoever ensnares one of these little ones who trusts me it would be better for him to have a millstone hung around his neck and be drowned in the open sea woe to the world because of snares for there must be snares but woe to the person who sets the snare so if your hand or your foot becomes a snare for you cut it off throw it away it's better that you should be maimed or crippled or and obtain eternal life than to keep both hands or both feet and be thrown into an everlasting fire and if your eye is a snare for you gouge it out fling it away better that you should be one-eyed and obtain eternal life and keep both eyes and be thrown into the fire of gehenom see that you never despise one of these little ones for i tell you that their angels in heaven are continually seeing the face of my father in heaven what's your opinion what will somebody do who has a hundred sheep one of them wanders away won't he leave the 99 on the hillsides and go to off go off to find the stray and if he happens to find it yes i tell you he is happier over it than over the 99 that have never strayed thus your father in heaven does not want even one of these little ones to be lost moreover if your brother commits a sin against you go and show him his fault but privately just between the two of you and if he listens to you you have won back your brother if he doesn't listen take one or two others with you so that every accusation can be supported by the testimony of two or three witnesses if he refuses to hear them tell the congregation and if he refuses to listen even to the congregation treat him as you would a pagan or a tax collector yes i tell you i tell you people that whatever you prohibit on earth will be prohibited in heaven and whatever you've immense on earth will be permitted in heaven to repeat i tell you that if two of you here on earth agree about about anything people ask it will be for them from my father in heaven for wherever two or three are assembled in my name i'm there with them then kepha came up and said to him rabbi how often can my brother sin against me and i have to forgive him as many as seven times no not seven times answered yeshua but seventy times seven and because of this the kingdom of heaven may be compared with the king who decided to settle accounts with his deputies right away they brought forward a man who owed him many millions and since he couldn't pay his master ordered that he and his wife and his children and all of his possessions be sold to pay the debt but the servant fell down before him be patient with me he begged and i will pay back everything so out of pity for him the master let him go and forgave the debt but as that servant was leaving he came upon one of his fellow servants who owed him just a tiny sum and he grabbed him and began to choke him crying pay back what you owe me and his fellow servant fell before him and begged be patient with me and i will pay you back but he refused instead he had him thrown into jail until he could pay the debt when the other servant saw what had happened they were extremely distressed and they went and told their master everything that had taken place and then the master summoned a servant and said you wicked servant i forgave you all that debt just because you begged me to do it shouldn't you have had pity on your fellow servant just as you had pity on me or rather you had i had pity on you and in anger his master turned him over to the jailers for punishment until he paid back everything he owed this is how my heavenly father will treat you unless you forgive you each forgive your brother from your hearts this chapter deals with more wisdom sayings proverbs and when i say proverbs i don't mean those 800 or so listed in the bible book of proverbs rather i mean it from the literary sense any wisdom saying could legitimately be called a proverb don't cry over spilled milk two wrongs don't make a right a watch pot never boils a chain is only as strong as its weakest link now although modern these are all proverbs wisdom sayings rules of thumb yeshua spoke many of them most of them were actually already known proverbs in the jewish culture now while we might be able to call verses 1 through 7 a proverb it's probably better to just see it as a moral teaching and not to label it because proverbs tend to be a little bit more concise than that the main subject and point of this moral teaching is that one of the prime virtues of any believer must be humility humility in fact yeshua questions whether a person that doesn't display humility is even suited for a place in the kingdom of heaven the question asked by the disciples is apparently the result of a debate they've been having among themselves the gospel of mark fleshes out this aspect of the moral teaching a little more in mark 9 33-37 we read they arrived at kevarna home and when yeshua was inside the house he asked him he asked them what were you discussing as we were traveling but they kept quiet because on the way they've been arguing about with each other about who was the greatest yep and he sat down and he summoned the twelve and he said to them well if anyone wants to be first he must first make himself last of all and servant of all he took a child and he stood him among them and then he put his arms around him and he said to them whoever welcomes one such child in my name welcomes me and whoever welcomes me welcomes not me but the one who sent me now although the reasons for this argument to have erupted aren't stated i suspect probably had something to do with yeshua clearly setting peter apart above the others that was back in matthew chapter 16. and while this setting apart seems to have been as much spiritually based as it was about the leadership of the of the jesus movement in the disciples mind such preeminence was directly connected to the kingdom of heaven now we must have before us here then a question to answer when the kingdom of heaven is brought up were the disciples thinking in the same terms that most modern christians do that is most christians think of the kingdom of heaven as something that's not physical but rather it's invisible something that is entirely spiritual it's not tangible but were the twelve disciples thinking in terms of the future of the end of days perhaps when their disembodied souls would be living in heaven i think not i tend to think that they took jesus at his word that the kingdom of heaven had already arrived on earth isn't that what he had said it's here it's now and they were part of it in a very real and tangible way after all that exact thing that was the good news that christ had sent them out to preach now i bring this up because for the disciples this question about leadership in the kingdom of heaven wasn't some arcane theological bait such as how many angels can dance on the head of a pen they were concerned with the here and the now they were thinking in terms of how christ is currently placing each of his 12 disciple disciples in a leadership pecking order and thus to be the greatest among them meant to be number one the number one disciple that was at the top of the kingdom of heaven leadership structure this is what it meant to them this would have been especially important to them because christ has just recently told them that he was soon going to die he wasn't going to be with him any longer so the natural concern was so who does yeshua want to take over as the next leader therefore in response to the question yeshua makes it personal he says yes until you change oh i hate that don't you till you change and become like a little children you won't even enter the kingdom of heaven the point here is that the very fact that the debate about who was greatest was occurring and that the question was openly asked says the disciples have their priorities all wrong they aren't thinking or operating in the right attitude who's the greatest thought not even be on the agenda if they're going to be like these little children remembering they were at peter's home in capernaum it's natural that literal little children would have been hanging around so the children provided a ready object lesson for jesus to put across an important point to his disciples i also want to note that this was an in-house issue so to speak this concerned yeshua's inner circle of the twelve so to be clear the matter is focused on the leadership of the movement so what is it about little children that yeshua is highlighting as the quality that the greatest in the kingdom hierarchy must exhibit now obviously a child was not to be seen as a religious model for adult followers of jesus he's not suggesting the mature adults need to enter a second childhood or as we see all too often in the west that jesus has somehow elevated the worth and place of children onto an equal footing with their parents or that their welfare belongs as the chief concern of society in general it's not that in hebrew society children had no worth but they did have less worth than an adult from a very practical sense an adult could produce more children an adult could produce more work rather the quality present in children that yeshua wants to see in his disciples is revealed in verse 4 18-4 so the greatest in the kingdom is whoever makes himself as humble as this child humble so the idea is not for anyone to become childish nor the child is the ideal disciple it is that in jesus's eyes a child is inherently humble and since in my opinion the topic of interest in this debate about who is greatest is all about the leadership hierarchy especially after jesus's prediction of his own death becomes fulfilled then it can be said in general that little children never even think about such things as among as who among them is the greatest or who's going to be in charge and all like that so it's it's not just an inner attitude of humility that yeshua is seeking but also it is something that has to be reflected in their behavior and in our behavior so let's be clear this childlike quality christ wants to see in his future leaders has nothing to do with possessing an innocence or a joyful impulsiveness or being simple-minded or even not being seen as sinful and wicked it's not about it's about not seeking position it's about not seeking advantage or or status among the believing brethren it is actually about reversing the typical human societal tendency to see how we can become powerful by moving up in the pecking order of whatever realm we're in it's about not thinking too much of oneself because we find ourselves perhaps in a leadership position and yet humility is not adopting a low self-worth if anything humility is about knowingly having the strength to do things others can't but using that strength to help others by serving them this is the essence of the meaning of the term a servant leader verse 3 describes this becoming like little children as a needed change in greek it is strephol and literally strefel means to to turn to turn well this captures the hebrew sense of the concept of repentance repentance is not an attitude of sorrow being sorry is not repentance repentance is an actual change in physical behavior it's to turn from the things you've been doing to something else so yeshua was telling the disciples that their behavior has to become something else and that something else is humble now judaism incorporates the idea that one who changes and adopts judaism presumably a gentile embarks on a do-over of their spiritual life in the talmud mode 48 b we read that the jewish convert is likened to a newborn child that his life has begun begun afresh and this may well be what christ has in mind as he uses a small child to make his point the change is not merely in direction but it's a total renewal in fact in one of yeshua's more famous things he says this is recorded in the gospel of john john 3 3 yes indeed yeshua answered him i tell you that unless a person is born again from above he cannot see the kingdom of god i suspect that this impress expression of being born again to enter the kingdom and yeshua telling his disciples to adopt a childlike humility to enter the kingdom they're fully connected it's all getting at the same thing well in matthew 18 5 yeshua moves from using children for the purpose of illustration and metaphor into there being the objects of one's actions what i mean is that the literal receiving of a child is an actual thing that is to occur but it also doubles as an example of an adult believer's life of humility in action commonly christian commentators see this verse as an allegory that is in their view little children doesn't really refer to actual little children instead it's symbolic of all those who are new to the faith whether they're young or they're old now i find that at odds kind of a rigid position to take i think with the words that come later in the verse that speaks of little ones in mark 9 we read that yeshua actually embraces a small child and he says whoever becomes one such child welcomes me so child or little child or little one is a direct reference to children not to new believers so what does it mean to receive a child in christ's name and that it is the same as receiving christ what does that mean to us see we find a similar sentiment and instruction later on in matthew in chapter 25 you know it's always important in bible study to find these connections as we as when we see them both in use then we find out that one helps to explain the other turn your bibles to matthew chapter 25 just a few pages ahead matthew 25 we're going to start reading it verse 31 verse 31. matthew 25 we're going to read starting in verse 31 when the son of man comes in his glory accompanied by all the angels he will sit on his glorious throne all the nations will be assembled before him and he will separate people from one another as a shepherd separates sheep from goats the sheep will be placed at his right hand and the goats at his left then the king will say to those on the left on the right come you whom my father has blessed take your inheritance the kingdom prepared for you from the founding of the world for i was hungry and you gave me food i was thirsty and you gave me something to drink i was a stranger and you made me your guest i needed clothes and you provided them i was sick and you took care of me i was in prison and you visited me then the people who you who have done what god wants will reply lord when did we see you hungry and feed you or thirsty and give you something to drink when did we see you a stranger or make you as our make you uh our guests are needing clothes and providing them when did we see you sick or in prison and visit you and the king will say to them yes i tell you that whatever whenever you did these things for one of the least important of these brothers of mine you did them for me then he will also speak to those on his left and he will say get away from me you are cur you are cursed go off into the fire prepared for the adversary and his angels for i was hungry and you gave me no food thirsty you gave me nothing to drink a stranger and you didn't welcome me needing clothes you did not give them to me sick and in person you did not visit me and then they too will reply lord when did we see you hungry thirsty a stranger needing clothes sick or in prison and not take care of you and he will answer them yes i tell you that whenever you refused to do it for the least important of these people you refuse to do it for me they will go off to eternal punishment but those who have done what god wants will go to eternal life see to receive a child in yeshua's name means to accept him or her in the manner that yeshua would in the bible old and new testaments a name is not merely a personal identifier as it mostly means in our day rather a name reflects certain attributes so to receive a child in christ's name also means to approach them based upon christ's attributes and please notice that this statement is not about merely being nice to the young the weak the needy those who have no power it's also about not uh not about us having an option to do or to not do so from the negative sense not receiving and not providing for the helpless and the needy bars the door to the kingdom of heaven to the one who refuses to do what is right by serving them so the idea also includes the concept that when we look upon that child or we look upon that poor person or the one who has no food and is hungry we should behave as though we were encountering jesus himself not in the sense that these people are necessarily christ-like or even believers but rather that always in yeshua's ministry he identifies himself and his purpose with the powerless the poor the hungry and the child these are those he came to help to heal to save to provide for and we as his disciples were to recognize this realize that when we pursued our forgiveness and salvation in him we signed up for being his hands and feet on earth we signed up for doing all these things in his stead as we wait for his return now i'd like to issue a caution we are not to spiritualize this commandment we're not to turn it into merely a range of emotions or some warm fuzzy feelings towards the needy yeshua has essentially created a kind of personal union with the downtrodden with those who need real and actual practical help with the daily needs of life and we are to act accordingly without much regard to the exact nature of the cause of their circumstances that's what we're being taught well now that yeshua has explained what believers should do he issues a warning to those who might act to hinder or to take advantage of the powerless especially of a child but there's an important change about the children that we must overlook the warning shifts from children in general to children who trust in him and for the children who have come to trust in christ anyone that would ensnare them it would be better for them to simply die by drowning and yet i need to remind you that in that era the realm of the deep sea was seen nearly universally as wicked and terrifying it was believed that evil spirits lived in the deep so to be dragged down to the depths of the sea by means of a hell of a heavy millstone around one's neck man that was perhaps one of the worst possible ways to die to finish the thought yeshua says woe to the world because of snares that have been set and woe to the person who sets that snare let's work through the statement yeshua's tone suddenly shifts from assurance and encouragement to a warning and a not so veiled threat still using children as the illustration but also in a totally literal way in the literal sense yeshua is issuing a warning against anyone who would lead a child astray a child who's trusting in him see it seems to me more directly that this is probably about convincing a child to give up that trust or to do things to that child that so harms them it makes them so fearful that trusting anyone or anything becomes a near impossibility for them when yeshua says woe to the world because of snares we find it worded a number of different ways in uh the many english bible versions the king james says woe to the world because of offenses the nab says woe to the world because of things that cause sin the nas says woe to the world because of its stumbling blocks the ylt says woe to the world from the stumbling blocks so the issue is this christ is it christ saying that the world is the cause of the snares or that the world suffers from the people who set the snares the gospel of luke says something similar in luke 17 1 yeshua said to his talmudim it is impossible that snares will not be said but woe to the person who sets them seems to me that what is meant is that the world is and will continue to suffer woes because various people will set snares to cause others to stumble but more importantly what do the snares prevent people of the world from doing such that christ is so concerned about it it is that these snares these wicked traps they stop people from seeking the kingdom of heaven therefore of having any opportunity to enter it the greek word that is translated as snares or offenses or stumbling blocks is scandalon from what which we get the english word scandal a scandal on is actually the name for that little stick that holds up the edge of a trap used to ensnare small animals the idea is that the prey is unaware that a trap has been set the person who springs the trap on the unsuspecting prey behaves like that small little stick so the warning christ is giving to the world serves the same function as an airaid siren that is christ is not threatening the world rather he's saying the world's going to suffer woes because of these snares so look out seek shelter however he is threatening the wicked individuals who set those traps and behave as a scandal on stick no doubt the woe to the individual that sets these traps is the gray judgment at the end of days that will declare those individuals guilty and they will be burned up as though they were chaff we'll discuss this a little more and move into verse 9 next week [Music] you

Channel: Torah Class

Views: 1,538

Rating: 5 out of 5

Keywords: Parables, Beatitudes, Sermon on the Mount, Jews, Christian, Christianity, Hebrew Heritage, Hebrew Roots, Son of God, Bible Study, God, Bible, Christ, New Testament, Torah Class, Tom Bradford, Matthew, Jesus, Yeshua, Seed of Abraham

Id: k_nsA8zkj-4

Length: 57min 21sec (3441 seconds)

Published: Tue Mar 09 2021