Lesson 9 - Romans 3

[Music] [Music] [Music] we barely got started on Romans chapter 3 last time and this week we're gonna continue it now before we reread Romans three I want you to please keep in mind that what Paul is doing at least for the first few verses of Romans three is defending Israel's election as God's set apart people Romans chapter 3 is only a continuation of chapter 2 there never should have been a chapter break here as it completely disrupts the flow of Paul's thought pattern Paul's opening words of chapter 3 are then what advantage has the Jew now this question is what sets the stage for Paul to make the argument that Israel was is and shall remain God's set apart people despite what he may have said in chapter 2 so whatever commonality Jews and Gentiles may share does not diminish Israel's special standing before the Lord on the other hand you hold they set apart people having received and ratified covenants from God that makes them set apart does not so this does not so totally separate them from the rest of humanity that they are considered exempt from the shared fate of the human race they are still liable to sin and therefore to experience God's wrath throughout this chapter we say see Paul struggling as we do to define the place of the law meaning the law of Moses within the lives of believers Jew and Gentile but the real reason for this struggle is not so much that the laws place in the lives of worshipers of the God of Israel has changed due to Christ Advent because it hasn't the reason for the struggle is because the place and purpose of the law within Second Temple Judaism had become corrupted and it was now not being utilized as God had intended Yeshua's Sermon on the Mount was largely about recovering the true purpose and meaning of the law of Moses Yeshua was not trying to reform or to recast the law itself in fact he stated straight away that not the tiniest speck of the law would change to win heaven and earth passed away rather he was trying to reform the religion of the Jews Judaism that was misusing and misunderstanding the law in many ways that's what Paul is trying to do he is trying to put the law into proper perspective as it was always intended because it had become diluted and subverted and kind of twisted over the centuries since the Babylonian exile and this was as a result of man-made rules and regulations tradition Holika had crept in at an ever-increasing rate until finally we hear ye shuo say in matthew 15 7 through 9 you hypocrites isaiah was right when he prophesied about you these people honor me with their lips but their hearts are far away from me their worship of me is useless because they teach man-made rules as if they were doctrines so up to now in the book of Romans we find Paul teaching some basic God principles that the believing Jews of Rome especially should have already known but their Judaism had distorted these God principles by intertwining them with man-made doctrines such that they had to unlearn much of what they believed this was before Paul could even teach them the divine truth ironically this is precisely the place that we find Christianity in the 21st century the church is so mixed God's word with the hundreds of doctrines of men supplemented supplemented by the new political correctness of the West to the point that for the average layman it is nearly impossible to distinct to distinguish truth from error so it falls to a few individuals to step forward and try to re-establish God's most basic principles by reestablishing God's Word just as it is as the only reliable source of truth and just like what Paul discovered there is much unlearning that must come about among believers before godly illumination can take place and and rid us of our false beliefs well let's reread Romans chapter 3 go to page 1404 if you have a complete Jewish Bible Romans chapter 3 Romans chapter 3 then what advantage has the Jew what's the value of being circumcised much in every way in the first place the Jews were entrusted with the very words of God now if some of them were unfaithful Sawat does their faithlessness cancel god's faithfulness heaven forbid God would be true even if everyone were a liar as the Tanakh says so that you God may be proved right in your words and when the verdict when you are put in trial now if our unrighteousness highlights God's righteousness what should we say that God is unrighteous to inflict his anger on us I'm speaking here the way people commonly do heaven forbid else how could God judge the world but you say if through my lie God's truth is enhanced and it brings him greater glory than why am i judged merely for being a sinner indeed why not say as some people slander us by claiming we do say well then let us do evil so that good may come of it against them the judgments are just one so are we Jews better off not entirely for I have already made the charge that all people Jews and Gentiles alike are controlled by sin as the Tanakh puts it there is no one righteous not even one no one understands no one seeks God all have turned away and at the same time become useless there is no one who shows kindness not a single one their throats are open graves they use their tongues to deceive Vipers venom is under their lips their mouths are full of curses and bitterness their feet rush to shed blood and in their ways are ruin and misery in the way of Shalom they do not know there is no fear of God before their eyes moreover we know that whatever the Torah says it says to those living within the framework of the Torah in order that every mouth may be stopped than the whole world be shown to deserve God's adverse judgment for in his sight no one alive will be considered righteous on the ground of legalistic observance of Torah commands because what Torah really does is to show people how sinful they are but now quite apart from Torah God's Way of making people righteous in his sight has been made clear although the Torah and the prophets give their witness to it as well and it is and it is a righteousness that comes from God through the faithfulness of Yahshua the Messiah to all continue trusting it makes no difference whether one is a Jew or Gentile since all have sinned and all come short of earning God's praise by God's grace without earning it all are granted the status of being considered righteous before him through the act redeeming us from our enslavement to sin that was accomplished by the Messiah Yeshua now God put you shoe afford is the Khepera for sin through his faithfulness in respect to his bloody sacrificial death this vindicated God's righteousness because in his forbearance he had passed over with neither punishment nor remission the sins people had committed in the past and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the grounds of Yeshua's faithfulness so what room is there left for boasting none at all what kind of Torah excludes it one that has to do with legalistic observance of rules no rather a tour that has to do with trusting therefore we hold the view that a person comes to be considered righteous by God on the ground of trusting which has nothing to do with legalistic observance of Torah Commandments or has God the God of the Jews only isn't he also God of the Gentiles yes he has indeed the God of the Gentiles because as you will admit God is one therefore he will consider righteous circumcised on the ground of trusting and the uncircumcised through that same trusting now does it follow that we abolish the Torah by this trusting heaven forbid on the contrary we confirm Torah let me begin by reminding you that what we see here especially at the opening of this chapter it's Paul speaking in a way that is quite familiar in the Jewish Talmud Paul debates as a rabbi because he's a rabbi his method is to present a problem and then argue against a previous ruling in order to arrive at the correct solution the solution then becomes a doctrine or a regulation so he begins the argument by asking the question than what advantage has the Jew and this refers back to chapter 2 where Paul explains that Jews and Gentiles are equal before God and rather surprisingly when it seems as though from everything he is set up to now that the answer to his question would be well no advantage he answers the question much in every way the Jews advantage says Paul stems from the reality that they have a God established priority a preeminence which in every respect is valuable and it's important and then Paul begins to explain the most important aspect of this preeminence they have received and were entrusted to keep and maintain the Word of God no other nation no other people had received such an honor now when we hear Paul say that the Jews advantages much in every way we need to take that in a conversational sense and not as a theological absolute often I hear pastors or Bible teachers say that in the Bible all means all 100% no it doesn't in the Bible the terms all or every means mostly almost entirely or the vast majority that's what it means all and every are not meant to be precise terms there will always be exceptions to the rule and yet even with your great distraction a rather distinction is the keepers of God's Oracle's to mankind the Jews failed in their obligations and so Paul acknowledges this failure by asking yet another question in verse 3 yes but if Israel was unfaithful does that lack of faithfulness cancel God's faithfulness towards them now that my friends is a very volatile question because it involves the issue of whether Israel is still God's special people or has God abandoned them because they broke the Covenant or in what theology circles what in theology circles is called supersessionism replacement theology due to their rebellion has Israel been replaced by the Gentile Church now for centuries including in our day much of the institutional Church answers this question with a resounding yes it does it would have been nice if third church authorities would have just read and taken seriously a couple of more verses because in verse 4 Paul answers the question that he had asked this oh man he says that if some Jews failed by being unfaithful to God then this certainly does not affect God's faithfulness towards them I mean let's be clear that this faithfulness of God has to do with his being faithful to the covenants that he made with Israel and conversely Israel's unfaithfulness is based on their not being faithful to those same covenants so while Israel broke they're into the deal God kept his and he continues to keep it thus the covenants remain intact and effective the covenants of Abraham and Moses not because Israel upheld them they didn't it's because God the guarantor of those covenants upheld them therefore the advantage that Israel and the Jewish people have always enjoyed over Gentiles continues enforce Gentiles have not superseded Jews as God's covenant people Gentiles do not have an advantage over Jews so Paul refutes this straw man's suggestion by saying heaven forbid an answer to the question of whether God has rescinded his faithfulness to the covenants that he had made with Israel now in Greek the term heaven forbid is may Genoa tow may Genoa tow literally it translates to let it not be however what we're actually dealing with is a Hebrew idiom and it gets watered down when it gets expressed in Greek now I showed you a little trick a few lessons ago to find out how we can in some cases better understand what the Hebrew thought is behind these Greek words of the New Testament now the trick is we go to the Greek Septuagint which is a very early translation of the Hebrew Bible of the Old Testament and then we compare that Greek next to the Hebrew of the Old Testament and we can see which Greek word was chosen to translate a particular Hebrew word in the Old Testament next we can investigate exactly what that Hebrew word meant which tells us how it was meant for the Greek equivalent word to have been taken once we know that we can apply it generally anywhere we find that same Greek word Old Testament or New Testament now in the Septuagint the Old Testament it is the Greek words may Genoa tow that are used to translate the Hebrew expression la la la la la la la la la is a very passionate very strong expression of intense negativity in the Old Testament kalla law is often translated to English as a curse on it or away with it this is why you will see some English translations say god forbid or heaven forbid because in English those two terms are intensely negative but in reality sorry to tell you the words God heaven and forbid aren't even there they're not there in the Greek it is merely an attempt to show just how in fat ik of a response that Paul is making and yet there's one other element saying ha Lala is a standard rabbinic response in the Talmud for when one rabbi disagrees with the premise and real it or religious ruling that another rabbi has established so what we read is Paul arguing in a familiar standard rabbinical way now verse 5 enters us into a fascinating theological whirlpool and I will confess upfront that my recent research has caused me to change my mind on what I used to think this passage was conveying to us the passage reads now if our unrighteousness highlights God's righteousness what should we say that God is unrighteous to inflict his anger on us now along with most other Bible commentators I used to believe that what is being said as a theological principle is that it is the extreme nature of humanity's lack of righteousness that necessarily demonstrates God's profound righteousness thus says Paul would God be unrighteous to inflict his anger upon us to which Paul answers heaven forbid if this was true how could job God judged the world now the usual theological assumption is that God uses the unrighteousness of us of mankind to prove his own righteousness let me say it another way it's regularly assumed that Paul is saying that God more or less allows people to sin in order that he has a means to show the world just how righteous he is I mean this is rather standard Christian doctrine but I don't buy it because if God had to allow the wicked things to be done for sin to happen in order to prove his own righteousness then how can he just turn around and punish man for committing the same sins I mean after all according to this theological rationale if mankind didn't sin then God would have a little way to prove his righteousness or in one other way of thinking God's righteousness is to be measured relative to man's righteousness none of this works I mean to me the entire premise is just wrong minded this explains why Paul replies in a typical rabbinic fashion to this straw man's ruling that he disagrees with heaven for bed but what's he saying heaven forbid - he's not replying to whether God is unrighteous to inflict his anger rather he's saying heaven forbid - this entire line of reasoning that is it is a false reasoning to think that God's righteousness can only be established in proportion to mankind since sinfulness and he follows up his heaven forbid responds by saying and I'm paraphrasing that if God has to measure his faithfulness in proportion to mankind's unfaithfulness how can he judge the world I mean we'd have a sliding scale of God's righteousness that's forever moving according to the forever moving level of mankind's unrighteousness essentially Paul is saying that the notion that God's faithfulness must be demonstrated by mankind's unfaithfulness is absurd that's what he's saying and he goes on to give an example of this absurdity in verse 7 there he says just to make it quick I'll paraphrase if I lie and by means of me being a liar this elevates God's righteousness remember that sliding scale and by my lying God therefore receives even more acclaim and honor then why should I get punished as a sinner for making God even more glorious by my lying is that some warped logic but that's what he's arguing against that's exactly what the verse says and he says no I mean he's saying see isn't it advantageous to God then for me to sin and you know what since the more I sin the more glory he gets isn't this a good deal I mean I hope you're seeing why this standard theological doctrine that indeed our unrighteousness is meant to highlight God's righteousness simply can't be so and that doctrine pretty much has to ignore everything Paul says in verses 7 and 8 because in verse 8 Paul then takes such faulty reasoning to its logical conclusion he says that if the star man's suggestion was really true then what else is a good Jew to do in response but to say okay then let us do evil so that good can come from it in fact apparently this same doctrine of God's righteousness being established according to humanity's unrighteousness which much of Christianity has held on to for centuries is what many jews held to in Paul's day and so he says that even though as Jews we certainly don't think or say to one another let's do do evil so that good can come for it in fact the Jews are accused by Gentiles of believing that due to their tradition that man's unrighteousness establishes God's righteousness you know when you think these things through sometimes some of these doctrines it gets a little weird I want to pause to say this our Christian doctrines are vitally important vitally important they're not just important though to what we believe but also to how we are perceived by the unsaved world in Scripture we find that God is always concerned with the worldly perception of us his worshippers because it reflects on him and when we don't bother to think through some of these doctrines that we casually tell others that we believe in so they should too when we don't examine where they logically lead or ask where they came from it can only relegate us to living a deception but it can also make us appear anywhere from mean to irrational to the world and thus it makes God look mean in a rational to the world what we just examined is a perfect example of this well in verse 9 Paul expands on this argument with this straw man he says so all this in light are we Jews better off now notice first of all the Paul says we Jews to those who think Paul has converted and thus become a Christian which at all times referred to a Gentile this is yet another proof he did not he is a Jewish believer in Yeshua not a Christian I'm gonna paraphrase Paul's question in light of believing Jews having an advantage over believing Gentiles in every way does that make us Jews better off than our Gentile brothers in Christ to which Paul answers the strawman not entirely so this modifies his answer to than what advantage has the Jew when he said that the advantage was much in every way much in every way but not entirely there are limitations and that limitation is that in the end a Jew is as much a slave to sin as a Gentile thus any thought of inherent Jewish superiority over ghent over Gentiles inferior Gentiles that was never God's intention it's not his viewpoint what advantage Jews have is contained in the fact that God has given them the honor of having his laws and commandments in their midst and then having a set apart land and that special protection and guidance of God so while the Jews do have God's Torah to show them what sin is and it isn't the Torah the law does not have the power to change people's lives the law does not have the power to break the stranglehold that sin has upon people all people including Jews further no matter how hard a Jew might I to obey the law God is going to judge each person Jew and Gentile impartial II based on what what they do we've been reading this ever since the first words of Romans what they do so even though trying not to sin when a Jew inevitably sins he's as much liable to God's wrath as a Gentile who doesn't have the law and he sins how to back up his premise the Jews are no better off in this respect than Gentiles he begins to list several Bible passages then he weaves them together to form a logical thread verses 10 through 12 are from Psalms 14:1 through three and 53 1 through 3 verse 13 is Psalms 5:10 and 1 40 verse 4 saw verse 14 as Psalm 10 7 verses 15 through 17 as Isaiah 59 7 and 8 proverbs 1 16 verse 18 is Psalm 36 2 the flow is that no one is righteous or kind righteous unto God kind unto his fellow man so no one is adhering to the to God principles that undergird the entire Torah love your God with all your heart soul in mind and love your neighbor as yourself further everyone's sins if not by deed certainly by their words what comes out of their throats exits from their mouths and everyone has evil in their lifestyle rather than only good even if they may think otherwise I mean I can't tell you the number of people I've spoken to who will not give their life to Messiah but do firmly believe they're going to heaven you know why because they think they are basically good people therefore they just don't feel the need to be saved from their sins because they see no sin in their lives or even though they may sin it's just small sins and on balance their good outweighs their bad and finally Paul says that there is not sufficient fear of the Lord within people thus they don't have enough wisdom to see themselves as they really are now obviously Paul is not suggesting that all people have sinned in exactly the same way or even level of seriousness but rather it is that among these sins all have succumbed to one or more now let me stop here to say that this is the point at which many commentaries say that it was not ever and it is not currently possible to be all of God's laws and Commandments thus the law from its inception was a faulty covenant I disagree ideally it is possible to obey everything in the Torah see the problem for Humanity is that from a practical point of view our evil inclinations are simply too powerfully developed for us to fully overcome them from a technical standpoint we can obey all of God's moral laws and in fact during the thousand-year reign of Christ we will he's gonna rule us with an iron rod Deuteronomy 30 11 through 14 for this command which I'm giving you today is not too hard for you it is not beyond your reach it isn't in the sky so that you need to ask who will go up to the sky for us to bring it to us and make us hear it so that we can obey it likewise that it isn't beyond the sea so that you need to ask well who cross the sea for us bring it to us and make us hear it so the weak and obey it on the contrary the word is very close to you in your mouth even in your heart therefore you can do it did God lie to Israel or to mankind or was this just kind of a hyperbolic heavenly cheerleading to obey the law and all the time knowing it was simply not possible of course not obedience to the law is possible and expected for Israel and all who join themselves to Israel well verse 19 is kind of a summary it's meant to hammer home the point that where they're living within the law Jews or living apart living as part of the non-jewish world Gentiles everyone deserves God's wrath every the words every mouth being stopped is meant to depict a defendant in a courtroom who's been pleading his case but the evidence against against him is now so overwhelming he has nothing left to say he is guilty as charged there is no doubt he knows that nothing is left but the verdict and the punishment so he goes silent now recall that chapter 3 is being aimed very much jews because jews in this era sincerely believed that simply being a jew exempted them from god's judgment and wrath and if that is the case then they have a little need for the gospel the Gentile who believes he lives a good moral life and the Jew who believes that his fortunate heritage immunizes him from God's wrath are in the greatest danger this is sort of Paul's version of that TV crime show called scared-straight is where youthful offenders are taken to an adult penitentiary and given a taste of what true prison life is like hopefully they'll leave so scared and shaken that they'll change their ways and never wind up there for real well then we come to the powerful verse 20 here Paul states just what the purpose of the law is and what it is not first he says no one will be righteous to remember I use that now righteous I don't see justify it anymore but you can plug justify it in if that helps you no one will be righteous by God as a result of obeying the law or in Christianese no one will be justified by God as a result of obedience to the law what's the logical conclusion from that why do the law because this ball the law shows us what sin is to do the law is to do right to not do the law is to sin the law reveals just how high that standard is in order for us by our own deeds to achieve heavenly justification and even that isn't sufficient because in addition to all else our underlying attitude as to why we do the law matters the these words for in his sight no one alive will be considered righteous this is taken from a psalm of David Psalm 143 in verses 1 & 2 we read Auto and I hear my prayer listen to my pleas for mercy and your faithfulness answer me in your righteousness don't bring your servant to trial since in your sight no one alive would be considered righteous so you see a thousand years before Christ King David knew that there is no one alive who can be considered righteous based on their works and deeds because of our fallen nature's because of our evil inclinations and the impossible circumstances of this corrupt world all around us God's standard righteousness cannot be met by any normal human being King David had the law of Moses and he grasped that while obedience to the law was always the right thing to do the law was not created in order to manufacture self righteousness well then verses 21 and 22 bring Paul's listeners a solution for what up to now has been the unsolvable problem everyone in the world without exception is going to be judged if doing the law will not be enough to forgo judgment and if sincerely trying to live a good moral life won't be enough to forego judgment then one hope what hope does anybody have Paul's answer there is only one hope and it is expressed in only one way and that way does not come from doing the Torah and yet it is in full conformance to the Torah and way is we must be righteous by God and we will be righteous justified if we trust Messiah Yeshua now there's an important theological distinction to be made here many Bible versions read or many doctrines interpret the Bible to say that it is our faith in Messiah that saves us that is our salvation is more or less dependent on our level of faith the more faith we have the better our chances not only of salvation but of achieving God's favor and in other ways that's not what this passage says rather it is that we are if we're to be righteous if we were to be justified by God we must place our trust in messiahs own faithfulness messiahs faithfulness was and is perfect biblically you see faithfulness is always about being obedient to God into his covenants so to be unfaithful is to break a commandment or a term of a covenant to be unfaithful it's just another way of saying to sin our human faithfulness will always be flawed not intermittent if we have to rely on our faith for salvation we're in trouble folks I can trust but still not have sufficient faith to be perfectly obedient to God our faith will be sufficient for some circumstances but not for others so in lieu of our faith we are instructed to trust in Christ's faith if we trust in him God will substitute Yeshua's perfect faithfulness for our imperfect faith that is the picture that the sacrificial system in the law of Moses paints for us see animals that are 100% sinless and this can be said in Bible speak to have perfect faithfulness can be substituted for our human lives that are so full of sin and unfaithfulness and God in His grace will deem that animal as paying the ransom price for atoning for our sins but atonement for sins is one thing being gifted with a saving righteousness that's another thing Christ provides for both yet he is not the one who actually bestows righteousness upon us the father is the one who reaches down to righteous us to justify us as a free gift now later on in Romans Paul makes a statement about Yeshua's faithfulness that we really must take just a moment to examine in Romans 10 for don't go there in Romans 10 for we read this now I'm gonna use the King James Version because it's just a lot more familiar to our ears there it says for Christ is the end of the law for righteousness to everyone that believeth now I know what that probably sounds like to you because this verse is the source of much church doctrine that's as Christ has ended the law for everyone who believes in him that is we transition if you would from trust in the law to trust in Christ that's not what it says in fact it falls perfectly in line with what we have been studying when we properly understand simple meaning of the word end which is Telos in greek listen to what the greek dictionary says the tillow x' means a Telos is an end or a purpose in a fairly constrained sense used by philosophers such as Aristotle it is the root of the term teleology roughly the study of purposiveness or the study of objects with a view to their aims their purposes or their intentions oh my so this doesn't mean end as an end of the world it doesn't mean end like an end of the road it doesn't mean end of the sense that something's over and done that's not what this greek word even means it's not even an option Telos means it's the purpose it's the goal now let's reread this verse adding the word purpose for Christ is the purpose or the goal of the law for righteousness to everyone who believes Wow that changes things a little bit so the law is meant to lead us to Christ Christ is the goal of the law he is the one that provides a way for us to attain righteousness provided we believe in him it's anything but meaning that Christ has done away with the law and on verse 21 Paul makes a statement that even though the Torah doesn't provide the righteousness that we need it is a witness to it that is the holy scripture in Paul's day that meant only the Old Testament presents the plan of God's Redemption listen to Jeremiah 23 verses 5 and 6 the days are coming says Adonai when I will raise a righteous branch for David he will reign as kin as king and succeed he will do what is just and right in the land in his days Judah will be saved Israel will live in safety and the name given to him will be Adonai said K mu I don't I God our righteousness God our righteousness Paul continues the theme there rolls over into verse 23 it's that since it is God who gives us righteous Ness and since this occurs apart from the law then this way to achieve righteousness applies to Jews and Gentiles why why is that true because all humanity is in the same leaky boat we've all sinned Jew and Gentile we all come up short of being able to earn God's praise Jew and Gentile Paul's next thought in verse 24 is the center it's the focus of his entire theology it is that this righteousness that comes from God comes freely to the one who receives it freely and yet there is a cost but we don't pay it Messiah paid that cost through his act he deed of permitting himself to be a sacrifice and a curse in our stead I think it's important in seed of Abraham tour class to always realize this amazing reality that although we obey God by doing the biblical feasts eating biblically kosher observing the Sabbath none of this is our righteousness none of it Christ is the vehicle of our righteousness and then God the Father freely gives us that righteousness through him Christ is the agent of that righteousness but I would also like to embrace something that is going to gain more and more importance as the years go by the release of the findings of the Dead Sea Scrolls shows the close connection between the theology of the New Testament and the theology of the essence who developed their theology from a careful study of the Holy Scriptures that to knock the Old Testament so we're gonna close today with a short reading from the Dead Sea Scrolls from what is called the community document scroll number one qsr it's beautiful it's poignant and it is the truth that we all need to hear so listen closely place for to God belongs my righteousness and the perfection of my way and the uprightness of my heart is in his hand by his righteousness are my rebellions blotted out for God's truth is the rock of my steps and his power is the stay of my right hand and from the fount of his righteousness comes my righteousness the fountain of righteousness the reservoir of power the dwelling place of glory are denied to the Assembly of flesh but God has given those things as an everlasting possession to those whom he has chosen for is a man the master of his way no mankind cannot establish their steps for their righteousness belongs to God from his hand comes perfection of the way and if I stagger God's mercies are my salvation forever and if I stumble because of the sin of the flesh my righteousness is in the righteousness of God which exists forever he has caused me to approach by His mercy and by his favors he will bring my righteousness he has righteous me by his true justice and by his immense goodness he will pardon my iniquities right there is a wonderful way to express the gospel the essence seemed to have it absolutely figured out everything except that Yeshua was Messiah everything except that trust in him is how they had to obtain this righteousness from God that they knew they had a half we'll finish up chapter three next week get into chapter four [Music]

Channel: Torah Class

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Keywords: Synagogue, Romans, New Testament, Church, Apostles, Torah Class, Bible Study, Holy Spirit, Tom Bradford, Jerusalem, Egypt, Moses, Old Testament, Israel, Torah, Seed of Abraham, Commandments, Exodus

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Length: 56min 15sec (3375 seconds)

Published: Thu Jan 03 2019