Lesson 63 - Matthew 18

[Music] yes well we begin chapter 18 last week chapter 18 of the book of matthew and and immediately the topic became humility now it is that humility is to be perhaps the chief virtue for anyone hoping to enter the kingdom of heaven so verses 1 through 14 are essentially an examination of godly qualities that the lord expects to exist within the body of believers some are expressed positively some negatively that is just as with the law of moses there are some do's and there are some don'ts and at first there is this explanation with encouragement but in verse 6 it very quickly turns to a warning that includes a penalty when we back away and we see this from the far view we can discern that if we adopt the mindset that yeshua is prescribing for us then we're going to avoid that inner urge to judge others too harshly or too quickly so when we get to verse 10 we learn that ironically one of the most loving and charitable things that we as believers can do for the brother or sister that has sinned against us is to confront them with their sin also to treat he or she in a way that acknowledges their continuing value to god and this part of the teaching of christ prepares us for what comes next starting in verse 15 which is about how we are to deal with a member of the community the believing community that has sinned and and failed and to do so justly and forthrightly in the manner that god would have us so perhaps and at times overlooked background of matthew chapter 18 is that it is really about how a community a congregation of jesus followers is to think and to behave the idea is no man is an island unto himself if we as individuals trust in yeshua then we automatically belong to multiple levels of community beginning with our local fellowship and extending to the entire worldwide body of believers so never are we to isolate ourselves from the world from fellowship but rather we're to engage both of them we are simply not allowed to flee from our relationships our obligations as members of the kingdom of heaven nor from our sins and our transgressions and all of this is to be driven by the quality of sincere humility that makes the good of the many above what is good for us individually so to carry out yeshua's command to love our fellow man as much as we love ourselves it's taken from leviticus 19 18. then we must humble ourselves as is natural for a little child for not but not so much it may not be natural as an adult what does this look like as it plays out it looks like christ's life we are to be in imitation of his and knowing what this look like looks like represents one of the primary reasons that the father sent yeshua to us talking about emulating the invisible god in heaven is great in theory but how does this transpire on a human level among people living on a deeply flawed planet earth the law of moses sets down a few hundred case examples yeshua fleshes it out as our model let's reread a portion of matthew chapter 18. open your bibles to matthew chapter 18 and we're going to read the first 14 verses matthew chapter 18 verses 1 through 14. at that moment the talmudim that's the disciples came to yeshua and asked who is the greatest in the kingdom of heaven and he called it called a child to him stood him among them and 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 and 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 foot becomes a snare for you cut it off throw it away better that you should be maimed or crippled and obtain eternal life than to keep both hands or both feet and be thrown into everlasting fire and if your eye is a snare for you gouge it out fleeing 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 their angels in heaven are continually seeing the face of my father in heaven what's your opinion what will somebody do who has 100 sheep one of them wanders away won't he leave the 99 on the hillsides and 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 never strayed thus your father in heaven does not want even one of these little ones to be lost yeshua begins a discourse that is in response to a holy inappropriate question from his disciples which of the 12 disciples was the one to speak it we're not told but the idea is that this was a broad discussion that have been going on for some time mark 9 characterizes this discussion as an argument the question involved rank and status that is which of the 12 disciples was the highest in rank and therefore the greatest in status now although i can't prove it it seems to follow that this argument was precipitated by seeing jesus singling peter out as the rock out of which the assembly of believers shall be cut so it was a concern among the disciples about who should be considered the greatest in the leadership rank in the kingdom of heaven and so yeshua pointed to some little children nearby as a means to answer by means of a object lesson so he embraces one of the children says the disciples should be like them in the sense of being humble as opposed to focusing on issues of personal status now i want to emphasize it is the noticeable humble quality of a child a small child that is to be emulated nothing else the adult roles and and rather they were not to discard their adult roles and put little children on the same level as them nor were there these little children thought to be founts of of wisdom or spiritual knowledge thus says yeshua the greatest in the society of the kingdom of heaven will be those who display the greatest amount of humility as seen in small children now it's important especially in the modern western world to think of the small children in yeshua's illustration in terms of how they were viewed in the first century in jewish society or alt context for understanding our proper response to this instruction gets lost in that era little children were to be seen and not heard they had very little status even within their own families and of this they were acutely aware it's not that they were disposable or that they weren't loved or cared for or seen of as les seen as having less worth to god but they definitely were seen as having less practical value to the economy of the family they produced far less work than their older siblings or their parents and they had no wisdom to offer families then were not designed to cater to every every need and whim of small children still little children were vulnerable and they were easily led so they needed protection now needless to say that is somewhat different than children are viewed in the western world today where children are often seen as of equal importance and value as adults in fact haven't we all heard the constant refrain in our time that children are so valuable that we must put them above all other concerns and give them the best we have to offer and in so many ways they rule the roost whatever they want to be given to them at times before they even know they want it or we may harm their precious little psyches forever little children today therefore don't necessarily reflect the quality of selfless humility of first century jewish children as yeshua is using to teach his disciples now at first jesus is talking about literal little children but as he often does he begins to morph the object of a lesson into something deeper than what is immediately apparent the jewish religious leadership especially did so regularly and such a procedure later gained some labels for just how far an object lesson might transform into something deeper or even become mysterious so the pashat level that jesus was speaking the simplest most literal level of his message was to say that god loves and he values little children both from their human physical aspect and from their spiritual aspect and whomever would think to harm these innocent little ones from either aspect they would be judged for it but as his discourse continues the remains level of his teaching the hint of something deeper emerges yeshua says in matthew 18 5 whoever welcomes one such child in my name welcomes me so clearly the identification of the child with jesus becomes part of the equation as does the believing person that welcomes even a small child into the fold so now we have to be alert that the term little one or little child takes on a deeper meaning as a person of any age that is new to trust in christ as well as at the same time keeping the meaning of literal little children now this concept is very difficult for most christian bible commentators and perhaps most bible students to process because they see such matters from an either or perspective that is yeshua's statement can only mean literal little children or can mean only all new believers but when we put on a mindset of first century jews and this would have been yeshua's mindset that such a stark choice disappears meanings of profound even inspired words can be comfortably taken on multiple levels so what this amounts to is that little children that are drawn to jesus can be seen as his legitimate followers just as much as adults of the age of accountability can but for new believers of all ages just like the little children they have such little knowledge such little experience that they can be rather easily misled or they can have their hopes and trust dashed either accidentally or on on or on purpose effortlessly effortlessly thus great care must be taken of new believers sometimes in christianese called baby christians especially by the leadership you know new believers must like small children be protected but they must also be educated one of the reasons in the west that it is a legal requirement for children to go to school is the overriding need for education so that they can mature and operate successfully in a complex society if they should not be educated or they are improperly educated then they will not mature or thrive as they should it operates exactly the same way for a new believer a new believer needs to immediately begin an education program immediately the most basic trust in yeshua that may amount to a little more than being attracted to him might be sufficient to get one's toe in the door to the kingdom of heaven but maturation is expected or as the book of hebrews puts it in hebrews 5 12 for although by this time you ought to be teachers you need someone to teach you the very first principles of god's word all over again you need milk not solid food all of this to say that this is the context for interpreting this passage of matthew chapter 18. so what comes next is all important in verse 6 it is not just that new believers and little children who are drawn to christ are to be treated humbly and with care but yeshua uses very strong language to warn those who would for whatever their motivation cause these vulnerable ones to stumble he then declares woe to the one who sets a snare to cause that stumble to emphasize his point he urges that anyone who seems to see these little ones again literal little children or could be new believers as easy prey to lord over in an unhealthy way take whatever drastic action then is needed to avoid it so yeshua then turns the tables by saying that those who are thinking to set snares for the little ones are actually setting snares for themselves thus if what a snare setter sees with his eyes is the impetus for determining to set a snare for the little ones it's better to rid oneself of that eye that causes it the same holds for the foot see because the foot represents no longer just the thought but now the action itself i want to be clear this is an expression by no means is jesus suggesting that anyone mutilate themselves so that they are not snare setters it is simply strong language to make his point because the penalty for failing to heed this warning is so severe matthew 18 8 says better that you should be maimed or crippled than obtain eternal life then keep both hands and both feet and be thrown into an everlasting fire now from the far view this is about those who would cause scandals to the believing community especially if those scandals are taking advantage of people of only small faith or immature faith who are naive they're unguarded and of children who are too innocent and helpless to protect themselves the punishment for doing something that christ regards as despicable and as therefore disqualifying one from the kingdom of heaven is that is for that snare setter to be thrown into gehenom now gehennom is the valley of hinom in jerusalem that was used as the city garbage dump fires burned there 24 hours a day seven days a week animal carcasses even body parts of humans were thrown into it everything that nobody wanted anymore wound up in gay genome the fire stunk so bad that sulfur was thrown onto it to try and somewhat mask those wretched odors so the image is of what christianity would call hell there could be no worse fate to be thrown into that burning trash heap now the warning of the most gruesome punishment imaginable is followed up with in verse 10 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 this is a really intriguing statement yeshua seems to be saying that these little ones have guardian angels in heaven and in fact the majority of christianity has taken it to mean just that and made it part of christian church doctrine concerning angels now i i find that hard to argue against further some ancient jewish sources indicate more or less the same belief about angels that go so far as to say that each person gets his own personal angel psalm 91 says in verses 10 and 11 no disaster will happen to you no calamity will come near your tent for he will order his angels to care for you and guard you wherever you go the targum of jacob 2 verse 5 says i am the angel who's been walking with you and guarding you from your infancy philo comments as much the book of jubilees 35 17 the targum of job 4310 a number of other extra-biblical jewish works confirmed the jewish belief that either there are many guardian angels that help people as needed or that each person is assigned their own individual angel i'll let you be the judge about just how to take that meaning however unless what yeshua uttered about little ones and their angels is merely an allegorical expression unlikely then god on earth yeshua confirms that as believers we have angels watching over us because that's the full-time job of this particular group of angels but even more these angels are allowed to be in god's very presence now when jew speaks of the face of god or the face of a person it means god's or that person's presence i want to repeat as believers we have angels watching over us isn't that comforting yeshua's words seem to be saying that even the little ones children and new believers they're no exception they too have been given guardian angels so it's not like at some point after a time a believer finally earns a guardian angel you know like a merit badge a believer at any point in our walk with jesus is assigned an angel so no one should have any pride about having an angel look out for them we all do yet is jesus saying that worshipping jews who do not trust in christ do not have a guardian angel in full disclosure and absolute certainty i can tell you i don't know now after this statement some ancient greek manuscripts some at a verse 11 others don't verse 11 when it's included says for the son of man is come to save that which was lost we find that same sentence word for word in all greek manuscripts of luke 19 10. so it's pretty clear that some later christian editor thought that adding it to matthew 18 brought some needed point of clarification or maybe a more smooth segue from verse 10 to verse 12. it certainly doesn't change the meaning of this passage in any way now christ's question to open verse 12 what do you think is used to get his disciples to pause and reflect he asks a question that on the surface is simply rhetorical that is he expects full agreement with his premise he must have determined that by now because of all the disciples have been taught by him and watched him in action that it was time for them to begin to use their reservoir of knowledge and experience to draw some conclusions on their own it's a question from yeshua that most folks who have been believers for any length of time have heard and it is if a person owned a hundred cheap and one of them wandered away and got lost would you leave the other 99 to go find it now a modern person in the risk-averse west of the 21st century might say and if they were honest they would say goodness no why would i put 99 sheep at risk for the sake of one who certainly didn't wander away by accident it meant to what we have to do is to keep the site of the core of the matter in mind it is still all about the little ones so we have to keep as our context that the issue is what happens to a little one a child or a new believer who strays thus the stray sheep is a metaphor for a little one this is also means to say that we have to read this statement as inferring that the 99 sheep were mature enough sufficiently wise not to stray and so it enables now the shepherd that watches over them to leave them for a short time and to go off and find that one immature unwise sheep so even though often this story is thought to include the element of risking the well-being of the other 99 to go rescue the one we soon find out this is not the point at all nor is risk to the 99 even contemplated verse 13 says and if he happens to find it yes i tell you he is happier over it than over the 99 that never strayed the point is the joy it's the joy over the one that was recovered not about risk to the other 99 that were stable think about it this way you and your wife perhaps another adult couple bring your five-year-old nephew to disney world and as you're walking and you're talking and you're taking in all the sights you suddenly realize the child's missing what would you do well you'd leave the adults who were mature and wise enough to care for themselves and you go find that child and after searching for nearly an hour you finally find him afraid and crying but safe and sound see your relief and joy is overwhelming there was no thought of risk to the three you left behind to search to find the one now the illustration and comparison of sheep to god's people and of shepherds to the leadership of the people which christ used wasn't invented by him from thin air in fact yeshua must have had ezekiel in mind especially because ezekiel was one of the prophets that spoke extensively about the latter days in the end times and yeshua was quite self-aware of who he was and that his advent signaled the time of the first of two latter days i want to pause here for a moment just for a moment to remind us all that jesus was a human being and his mind operated like a human being the perfect ideal human being therefore he regularly spoke using a well-worn jewish cultural expression he employed the literary norms for his days such as parables he used illustrations of daily life and their familiar surroundings to help explain spiritual matters and especially what the kingdom of heaven is like he had an unparalleled knowledge of the holy scriptures what christianity calls the old testament he used all these things in his earthly ministry so it should come as no surprise he would mimic the words that his father gave to his prophet ezekiel words that many if not most jews had heard at one time in their lives so let's take a few minutes to hear ezekiel to help put yeshua's words into an even even greater context let's read ezekiel chapter 34. okay we're going to read ezekiel chapter 34 all of it the word of adonai came to me human being prophesy against the shepherds of israel prophesy tell them the shepherds that adonai elohim says this woe to the shepherds of israel who feed themselves shouldn't the shepherds feed the sheep you eat the choice meat you clothe yourselves with the wool you slaughter the best of the herd but you don't feed the sheep you don't strengthen the weak heal the sick bandage the broken bring back the outcasts or seek the loss on the contrary you tyrannize them with crushing force so they were scattered without a shepherd they became food for every wild animal they were scattered my sheep wandered around aimlessly on every mountain and hill yes my sheep were scattered all over the land with no one to search for them or look after them therefore shepherds hear the word about an eye as i live adonai elohim swears because my sheep have become prey my sheep have become food for every wild animal since there was no shepherd since my shepherds didn't look for my sheep instead my shepherds fed themselves but not my sheep therefore shepherds hear the word of adonai adamna elohim says i am against the shepherds i demand that they hand my sheep back to me i will not allow them to feed the sheep and they won't feed themselves either i will rescue my sheep from their mouths they will be food for them no longer for here is what adonai elohim says i'm taking over i'll search for my sheep and look after them myself just as a shepherd looks after his flock when he finds himself among the scattered sheep so i will look after my sheep i will rescue them from all the places where they were scattered when it was cloudy and dark i will bring them back from these peoples gather them from those countries and return them from their own land then i will let them feed on the mountains of israel by the streams and all the livable places of the land i will have them feed in good pastures their grazing ground will be on the high mountains of israel they will rest in good grazing grounds and feeding rich pastures on israel israel's mountains yes i will pasture my sheep i will let them rest says adonai elohim i will seek the loss bring back the outcasts bandage the broken strengthen the sick but the fat and the strong i'll destroy i will feed them with judgment now as for you my flock adonai elohim says i will judge between sheep and other sheep between rams and billy goats wasn't it enough for you to feed on the best pasture and drank from the clearest water did you have to trample the rest of the pasture and foul the remaining water with your feet so now my sheep eat what you have trampled with your feet and drink water fouled by your feet therefore here is what adonai elohim says to them i will judge between the fat sheep and the thin sheep because you push them with your flanks and shoulders and blood all the weak ones with your horns till you scatter them in every direction therefore i'll save my flock they will no longer be prey i will judge between sheep and other sheep i will raise up one shepherd to be in charge of them and he will let them feed my servant david he will pasture them and be their shepherd i out and i will be their god and my servant david will be prince among them ayad and i have spoken i will make a covenant of peace with them i will rid the land of wild animals and they will live securely in the desert and sleep in the forests i will make them and the places around my hill a blessing i will cause the rain to fall when it should there will be showers of blessing the trees in the field will bear their fruit the soil is produced and they will be secure in their land then they will know i am adonai when i break the bars of their yoke and rescue them from the power of those who turn them into slaves no longer will they be pray for the for the gentiles nor will the wild animals devour them but they will live securely with no one to make them afraid i will make the productivity of their crops famous and they will no longer be consumed by hunger in the land or bear the shame of the gentiles anymore they will know that i deny their god and with them and that they the house of israel are my people says that and i elohim you my sheep the sheep and my pasture are human beings and i am your god says adonai elohim pretty powerful so hopefully you can see now where christ is coming from in this matter of going after the one while leaving they're more responsible 99 you know it's fascinating to me that the words of ezekiel chapter 34 and verse 31 you are my sheep the sheep is my pasture the sheep in my pasture they are human beings and i am your god suzette and i elohim did you catch that the sheep and the shepherd illustrations throughout these inspiring words are plainly said to be human beings so there's no doubt as to their meaning but also notice in ezekiel that god is disgusted with the shepherds the leadership for not going after those who strayed and wandered from the flock this doesn't necessarily mean that the strays are those who've renounced god rather it means those who are immature unwise even foolish they wandered away without realizing the negative impact and the dangerous consequences of their actions at the same time god says he lays the earthly responsibility on the leadership to try and rescue those who strayed but should the leadership fail god still doesn't abandon the wandering sheep thus back in matthew 18 verse 14 we read thus your father in heaven does not want even one of these little ones to be lost folks between ezekiel and yeshua we have been given a manual for how the believing community is to handle the matter of those members who have sinned and fallen away but the manual continues in verse 15. ben witherington iii astutely characterizes verses 15 through 20 as a trouble shooting handbook for recovering a fellow believer or for disciplining a follower of christ so let's read this short section open your bibles again to matthew chapter 18 we're going to read just verses 15 through 20. matthew 18 verses 15 through 20. starting at verse 15. moreover if your brother commits a sin against you go and show him his fault but privately just between the two of you if he listens to you you've 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 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 whatever you permit on earth will be permitted in heaven to repeat i tell you that if two of you on here on earth agree 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 none of the other gospel accounts contain this narrative only matthew now no doubt this is because of its uniquely jewish cultural worldview see it's important that we set the context for what this passage is and is not talking about this is not talking about criminal activity their offenses are not only between humans mostly they fall into the category of shaming someone or maybe violating the unwritten jewish etiquette or fairness code of the day it's quite difficult for modern westerners to wrap our minds around the matter of shame and honor see we only recently in recent times gained a rather horrifying glimpse into a societal structure of shame and honor as the rise of extremist islam has taken the cover off of the most negative consequences of such a system that is the norm for the middle east as we hear of honor killings as we hear of blood libels beheadings and so on now i don't have time to go into the several aspects of such a societal system but you can go to torah class dot com lesson 19 of first kings for an overview of it and the of the other two basic societal structures that exist see in the west we operate in a system of guilt and innocence that necessarily revolves around a stable system of legislated and written rights and wrongs and what happens when someone is found guilty of committing a wrong we call this codified system of rights and wrongs laws so when someone steals another's car commits a battery or they lie in court or murders we do not think in terms of someone committing a trespass against us or offending us or sinning against us rather they have broken the law and in such a system there is a perpetrator and there is a victim but the shame and honor system operates differently in that system there is an unwritten but thoroughly understood system of behaviors and etiquette that rides in parallel with that system's criminal law code that is the offense has nothing to do with what is right or wrong but rather one person doing something to another that brings shame upon that other a person who has been shamed well they'll do nearly anything to recover his honor because shame and honor represent a fundamental social status ever since mount sinai god has been moving israel away from a shame and honor system and into a guilt and innocence societal system the law of moses is that god-given code of right and wrong and just as importantly it specifies what is to be done with a person that is found guilty of committing a particular wrong and the heart of that determination is what is known in the west as lex talionis proportional justice therefore a person found guilty of stealing can't have uh can't have his hand cut off or or loses life as a punishment but a person who takes a life can proportionately lose theirs and there's of course much in between yet in the first century jews still had remnants of shame and honor embedded in not in their laws but in their culture and most of the cultures that surrounded them were either shame and honor systems or like the jews had some elements of shame and honor in them so what we find in this passage is shame and honor terms being used and the offenses spoken of between people are generally shame and honor like although not exclusively it's kind of a mix now more specifically this passage deals with things that the community of believers ought not to do to one another or to display a wrong behavior that is not criminally illegal per se but ought not to be done anyway because it violates the father's holiness code as well as bringing shame on a brother thus it's not that what is being prescribed by christ necessarily meant to bypass the criminal justice system of the jews or the romans for that matter but rather these are the types of offenses that god finds wrong or inappropriate and so needs to be handled within the community of christ worshippers thus because these offenses rise to a level of not achieving spiritual ideals then they involve discipline that can rise to being banned from membership in the group or being removed from a leadership position but not necessarily from the community or even in a shame and honor manner being shunned because they refuse to confess it and to conform so now with that understanding look at verse 15. look at verse 15 it begins moreover if your brother commits a sin against you instead of using the word sin as is done in the complete jewish bible other bible versions might use the term trespass or offense again we must think of this as the breaking of community rules which are based on god's holiness code as found in the law of moses but not acts of criminality at the same time it must not take the cases that are used as examples of hypothetical matters these things must have been quite real and were happening and they were causing yeshua concern so the troubleshooting handbook jesus speaks to his disciples it sets down a system for dealing with these offenses and it begins by quietly privately confronting the offending party it really is a one-on-one situation in hopes that it can be dealt with without causing humiliation or shame but also remedying the matter this necessarily means that the offender either doesn't realize what he or she has done or they feel justified in their action or have yet to confess it and repent so both parties sit down and talk about it and the offended party explains why he believes he's been offended and at least so far as in this passage the matter seems to be something that happened between two individuals as opposed to a member of the believing community who displayed a wrong attitude or a wrong behavior but didn't necessarily harm a particular person or bring shame to them see the hope of this private confrontation is stated in the final words of verse 15 if he listens to you you have won your brother back that's the hope of this protocol of trying to recover a brother the goal is reconciliation it's not discipline and punishment now we must not try to remove this narrative from the context of the sheep and the shepherds or from the little ones they are organically connected so the brother who feels offended is to deal with this matter privately in imitation of the shepherd and is to find and recover the offender the sheep the little ones wandered away now hopefully no further action is needed let me add that depending on one's personality and temperament this isn't a terribly hard thing for the offended to do or it seems impossibly hard there are those of us who could confront rather easily and others that would rather chew their own arm off than confront another person or over a unpleasant matter the challenge is that there really is no room given within the believing community for anyone of any temperament to avoid such a private confrontation now i think part of the reason for this disregard of personality traits is that the person who won't confront they don't just move on as it seems from the outside that they have rather they tend to harbor a building resentment that no one else may know anything about this resentment can just suddenly explode and lead to that person becoming an offender him or herself as he or she can no longer contain it so it's always best to handle matters of personal offense immediately forthrightly verse 16 now goes to step two if step one which is a private confrontation doesn't work then the offended is to take one or two other brothers with him and still in private attempt to get the offending brother to confess his offense in other words gentle persuasion has failed now the matter becomes a little more public this system of dealing with personal offenses is again not something exclusive that christ is bringing to the table and the talmud yoma 45c we find these words samuel said whoever sins against his brother he must say to him i have sinned against you if he hears it is well if not let him bring others and let him appease him before them see so judaism has always seemed to contain this fundamental system of handling offenses between people that revolves around private confrontation in hopes of reconciliation but then it steps it up to bringing some witnesses to bolster the case against the offender in hopes he'll finally give in and confess so i think we'll just stop here for today and continue unpacking this very important passage next week that still has such pertinence among the body of believers even in the 21st century [Music] [Music] you

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

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Length: 52min 1sec (3121 seconds)

Published: Tue Mar 16 2021