R 17 Tom Bradford's Torah Class - Romans Chapter 8

[Music] [Music] we have reached the more or less halfway point in the book of Romans as we enter Chapter eight so it's fitting that the first word of Romans chapter 8 is therefore because therefore is a word that indicates that what follows is a conclusion of things previously said because Paul has been using the Talmudic style of debate that was popular among rabbis I mean complete with a straw man then the sentence and the religious ruling that Paul makes in verse one is meant to sum up at the least what he said throughout chapter 7 but from a higher view it is actually a ruling of the extensive case that Paul has been building all throughout the opening of chapter one for trusting the issue of Nazareth as Israel's Messiah and then how this solves the problem of sin and death so I too will begin today's lesson with a therefore I'm going to use this opportunity to summarize some things we have learned in order to continue building up your general body of knowledge about various aspects of our faith the goal of Bible study here at seed of Abraham is not about study and knowledge for its own sake it's a search for divine truth as a means to spiritual and personal maturity and the Lord and an ever closer and more obedient relationship with him sometimes to achieve that it's necessary that we look at our own history as the body of Christ and kind of understand how we got here from there now while Chapter seven of Romans is thought by many Bible commentators to be the most theologically important chapter in the Bible which is a very questionable perspective from my viewpoint chapter 8 is thought by other commentators to be the pinnacle of New Testament narratives that portrays just what it means to be a Christian now what I'd like you to take from this is that Western Christianity finds Romans chapters 7 and 8 to be both a Bible within a Bible and the primary source for doctrinal belief for the church from the time of the early church fathers right on up to our curtain curandera for those who have studied with seed of Abraham Torah class for a few years learning what the Old Testament has to say I suspect it's a little easier for you to see that there is danger in a mindset that makes a mere two chapters of the New Testament as essentially the molten core of our faith two chapters that decides the most important of Christian doctrines when studying the Bible at any point in either Testament one must look not only at the meaning of individual words but also one must must find out how they fit in a within a chapter we have to look at sentences we have to look at chapters we have to look at entire books even a Bible book must be taken within the larger context of the entire Word of God in other words to a at a well-rounded conclusion and a proper doctrine we must look at scripture from the near the mid and the far view now some time ago I told you that many Christian Bible commentators readily admit that the church as we have known it for centuries and never more so than within the last 200 years is not so much the Church of Christ is it is the Church of Paul by no means am I saying that the modern church believes in Paul rather than Jesus as Lord and Savior however the church has decided to rely more on the words of but one single highly venerated man Paul the Apostle to the Gentiles for our doctrines and theology than all the other biblical writers combined but even more Church authorities have decided to focus on words of one particular book in the Bible more than any other the book of Romans and even beyond that Romans chapter seven and eight are regularly regarded as the epitome of doctrinal teaching above all else written in the New Testament or old now I'm speaking in broad generalities of course since the church is not monolithic and its thoughts and doctrines thus whatever else is written in the Bible it is often made to conform to Paul suppose the thoughts of Romans chapter seven and eight now I say supposed thoughts because Paul has been miscast you've been poorly misunderstood over the centuries less so interestingly by Bible scholars but more so by church government now this leads me to a brief comment about church structure in order to perhaps help you gain some insight on how it is traditionally operated see the institutional Church within its plurality of its mainstream denominations including Catholicism by the way is usually organized into two basic branches the academic branch and the governing branch the academic branch is those scholars and Bible commentators whom the church looks to for biblical knowledge on the one hand but on the other hand they are also the scholars who devise what's called the apologetics for accepted church doctrine that is these scholars who are devoted to a particular denomination of Christianity provide for both Bible exposition and for a formal rationale as to why their denomination believes the things it does however this branch of church organization is visible only in books and commentaries as reference sources it is the governing branch of the church the Christians are most familiar with because it's the visible branch it's what we see and what we hear when we attend a worship service the governing branch is on on the local level is the pastor and the ministerial staff above him if he's part of a recognized denomination are usually a regional and then a national board that not only determines church rules and doctrine but also enforces them however their decisions on rules and doctrines influence and control the academic branch far more than the academic branch influences the governing branch from the governing branch's viewpoint the search for biblical truth was long ago upon the establishment of their adopted denomination it's over with their founding a set of doctrines were established by the original founders that would henceforth be considered as immutable truth these doctrines are not meant to be re-examined they are meant to be obeyed the job of the governing branch is not to continue searching God's Word to be certain that their beliefs are accurate their job is to enforce the status quo and to in to emphasize the validity and superior nature of their doctrines upon their members from an institutional perspective it is imperative that the research and the knowledge of its scholars validates what the governing branch of the denomination already believes now as I've conducted my biblical studies and my research I have found that the Catholic Church seems to allow their academic branch far more freedom of thought and doctrinal expression than pretty much any other denomination I've run across the surprises a lot of people but it's true it can be quite striking to read the works and conclusions of some of the finest Catholic scholars that regularly run completely counter to Catholic Church doctrine even openly challenging it however it is also self-edit evident how little influence the academic side has on the governing side of the Catholic Church and I don't wish to communicate that other denominations don't have their Mavericks as well but my point is this it is always dangerous to begin a search for truth from the consensus church doctrine and then working backwards from it try to establish it in the Bible more times than not the doctrines will prove out at other times they just won't so the typical solution for this dilemma is to either ignore those passages that fly in the face of a denominational doctrine and instead highlight those passages that seem a little bit of twisting around to uphold it now since Paul is the primary writer of the New Testament that indeed it is nearly always Paul's statements that are used as the basis of Christian denominational doctrines however as anyone who has ever carefully studied Paul knows he can be frustrating because on any particular subject one doesn't have to look very hard to find more than one viewpoint from Paul thus a denominational church board has to pick through those statements of Paul and choose the ones they will rely on the most and dismiss the others that they consider as lesser importance so when we take two chapters out of one book in the entire Bible as the source of truths and the beliefs that we all ought to hold two chapters out of hundreds of chapters in the Bible as having the most weight or even as a manual of Corrections for what the other parts of the Bible seem to say we need to be equal parts cautious and skeptical to be clear I'm not a Paulo skeptic by no means but neither do I hold up Paul as the highest biblical authority on spiritual matters for a proper understanding of what Paul says at any given time it must be taken in context not only within the particular book we find up but within the overall context of the several books that he wrote and not only was in the several books that he wrote but within the context of what our Savior said within the Gospel accounts and not only that but within the context of what other writers have said in all parts of the Bible as I have stated on more than one occasion to take Paul as the preeminent writer to rely on for Christian doctrine is as wrong as taking Luke or King David or John as pre-eminent this is not Paul's fault it is Gentile church authorities who placed him in that position it is critical that believers remain balanced but if we're going to lean especially hard on anyone's words in holy scripture it must be the father's first Christ second Moses is third with all other biblical writers and characters falling in behind him but the other thing that needs to be said at the halfway mark of our study of Romans is this because Paul is rightly called the apostle to the Gentiles this is the main reason the Gentile church has held him up above all of the writers of the Bible the thought is that Paul is like a specialist he is the theology for Gentiles specialists in the Bible so we need to listen to the specialist first and foremost and give less credence to the non specialists meaning all other writers all other Bible characters yet at the same time because of this designation Paul has also come to be perceived as more Gentile than Jew with his Jewishness very nearly disregarded thus his words are stripped of their Jewish cultural and religious context and they're regularly misconstrued this is why we are crawling along so deliberately through the book of Romans just as we did through the book of Acts for the earliest readers of Paul's letters those to whom his letters were addressed the context was understood you know why they were living in it however for the early church fathers who were Gentiles the Jewish cultural context was mostly a mystery some were even antagonistic against it and over time the Jewish component was deemed to be irrelevant it is this combination of mindset and circumstance that has led us and the church body to some very dubious doctrinal conclusions that are said to originate from the words of Paul hopefully our lesson in acts now enrollments have shown you that what Paul is supposed to have said is often terribly misunderstood due to a lack of knowledge about Paul's Jewishness about Judaism in his time and thus his intended meaning and now as we take up Romans chapter 8 I'm going to spend more time adding in the Jewish cultural backdrop that I hope will aid and are taking Paul's words as he meant for them to be taken so open up your Bibles now to Romans chapter 8 Romans chapter 8 if you have a complete Jewish Bible is page 1410 Romans chapter 8 we're going to read it all therefore there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua why because the Torah of the Spirit which produces this life and union with Messiah Yeshua has set me free from the Torah of sin and death for what the Torah could not do by itself because it lacked the power to make the old nature cooperate God did by sending his own son as a human being with a nature like our own sinful one but without sin God did this in order to deal with sin and in so doing he executed the punishment against sin in human nature so that the just requirement of the Torah might be fulfilled in us who do not run our lives according to what our old nature was but according to what the Spirit wants for those who identify with their old nature set their minds on the things of the old nature but those who identify with the spirit set their minds on the things of the Spirit having one's mind controlled by the old nature is death but having one's mind controlled by the spirit is life and Shalom for the mind controlled by the old nature's hostile to God because it does not submit itself to God's Torah indeed it cannot those thus those who identify with their old nature cannot please God but you you do not identify with your old nature but with the spirit provided the Spirit of God is living inside of you for anyone who doesn't have the spirit of the Messiah does not belong to him however if the Messiah is in you then on the one hand the body is dead because of sin but on the other hand the Spirit is giving a life because God considers you righteous and if the spirit of the one who raised you schewe from the dead is living in you then the one who raised the Messiah Yeshua from the dead will also give life to your mortal bodies through the spirit living in you so then brothers we don't know a thing to our old nature that would require us to live according to our old nature for if you live according to your old nature you will certainly die but if by the spirit you keep putting to death the practices of the body you will live all who are led by God's Spirit are God's sons for you did not receive a spirit of slavery to bring you back again into fear on the contrary you received the spirit who makes us sons and buys whose power we cry out Abba the Spirit Himself bears witness with our own spirits that we are children of God and if we are as children then were heirs heirs of God joint heirs with the Messiah provided we are suffering with him an order also to be glorified with him I don't think the sufferings were going through now or even worth comparing with the glory that will be revealed to us in the future the creation waits eagerly for the sons of God to be revealed for the creation was made subject to frustration not willingly but because of the one who subjected it but it was given a reliable hope that it too would be set free from its bondage to decay and it enjoy the freedom accompanying the glory that God's children will have now we know that until now the whole creation has been groaning as with the pains of childbirth and not only with it but we ourselves who have the firstfruits of the Spirit groan inwardly as we continue waiting eagerly to be made sons of God that is to have our whole bodies redeemed and set free it was in this hope that we were saved but if we see what we hope for it isn't hope I mean after all who hutt hopes for what he already sees but if we continue hoping for something we don't see then we still wait eagerly for it with perseverance similarly the spirit helps us in our weakness but we don't know how to pray the way we should but the Spirit Himself pleads on our behalf with groanings too deep for words and the one who searches hearts knows exactly what the Spirit is thinking because his pleadings for God's people accord with God's will furthermore we know that God causes everything to work together for the good of those who love God and are called in accordance with his purpose because those who mean new and advance he also determined in advance would be conformed to the pattern of his son so that he might be the firstborn among many brothers and those whom he thus determined in advance he also called those whom he called he also caused to be righteous to those whom he caused he caused to be considered righteous he also glorified what then are we to say to these things if God is for us who can be against us he who did not spare even his own son but gave him up on behalf of us all is it possible that having given us his son he would not give us everything else - so who will bring a charge against God's chosen people certainly not God he's the one who causes them to be considered righteous who punishes them certainly not the Messiah Yeshua who died and more than that has been raised he's at the right hand of God and is actually pleading on our behalf who will separate us from the love of the Messiah trouble hardship persecution hunger poverty danger war as the Tanakh puts it for your sake we are being put to death all day long we are considered sheep to be slaughtered no and all of these things we are super conquerors through the one who has loved us for I'm convinced that neither death nor life neither Angels no other nor other heavenly rulers neither what exists nor what is coming their powers above nor powers below nor any other thing create created thing will be able to separate us from the love of God which comes to us through the Messiah Yeshua our Lord as I stated at the outset the first word of this chapter is therefore now this means that what Paul is doing is summing up it's coming to a conclusion about what he has previously said I remember that when Paul wrote this letter there were no chapters and verses so it only appears as though there is a break between the final verse of chapter 7 in the first verse of chapter 8 originally it was just one long letter the point being that we don't have to debate whether the therefore is truly Paul drawing conclusion about what he said in Chapter 7 and before it obviously is and what is Paul's conclusion as stated in verse 1 is Paul's conclusion well the law is now a dead letter for Christians that what he says he says nothing of the kind but you'd think so if you were to listen to most denominations and their scholars Paul's words to open chapter 8 are very specific and I want to give them to you in three English versions so that you can see that there is no issue of different translation possibilities in our complete Jewish Bible therefore there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua in the King James Version therefore there is therefore now no condemnation to them which are in Christ Jesus who walk not in the flesh but after the spirit Romans 8 in the na s person there is now therefore no condemnation for those who are in Christ Jesus and as you can see these words from various versions all say essentially the same thing and they use the same key word condemnation that the key word in that verse what Romans chapters 1 through 7 all add up to according to Paul is everything he's had to say to this point is there is no condemnation awaiting those who are believers in Yeshua is their Lord and Savior what is condemnation me well in modern times to condemn mostly means to judge someone or to publicly censor them work or to denounce some action that someone is taken it's not at all what condemn meant even a couple hundred years ago in the Bible era it meant only one thing meant two sentenced to death so to use modern words this verse says therefore there is no longer a death sentence awaiting those who are in union with the Messiah Yeshua well what death sentence is Paul speaking about it's the death sentence that all humans have coming to us due to our being related to Adam thus inheriting the consequences of Adam's original sin and for us as individuals who break God's divine laws and as Paul is carefully pointed out in making his case during the previous seven chapters God's laws come in three forms first a direct commandment given one on one from God to a specific person the example that Paul used was when God told Adam not to eat a specific fruit from a specific tree second of all the natural law which is inherently present within all human beings regardless of race culture ethnicity nationality doesn't matter third law of Moses I want to point out a couple of things for us to come if the some Christians claim the only divine law that believers have to obey is the law of love then why doesn't Paul mention that as a fourth form of God's divine law if our only commandment is to love then why when we don't show love isn't that breaking God's divine laws and of all people that might overlook mentioning that it would certainly not be Paul's the other thing Christians often claim is that the Holy Spirit directly tells each person the laws he or she should do and not do and that is the sum total that any particular individual has the obligation to follow in their lives or that the only only the things that Jesus repeated from the law of Moses are divine laws for his followers do we hear any hint of that have we heard any hint of that from Paul no for Paul there's only three sources of God's laws and instructions not four or five or six and all three come directly from the Old Testament the Tanakh these other so-called sources of laws that are popular in the modern church are no more than man-made doctrines so it is the death sentence of God that believers no longer faith as a result of our union with Christ does this mean believers don't die oh this is referring to eternal or spiritual death that is the result of sin so biblically and as it relates to any of the three forms of divine law including the law of Moses the only aspect of those laws that changes due to the advent of Messiah Yeshua that the breaking of those laws does not condemn us or using the word that the law of Moses employs and it means the same thing believers are no longer subject to the curse of the law the law itself is not done away with nor is the law itself a curse believers can still break the law and sin is Paul lamented in Chapter 7 it is only that the eternal death penalty due to us has been paid for hallelujah by Messiah and we don't have to suffer it now verse 2 can create some problems for us if we don't recognize something important the problem is that Paul uses different words and phrases for essentially the same thing why because within the Judaism in his day all these words and phrases were in common use and people understood them too often we try to nuance what are essentially synonyms so that we can show some differences between those choices of words but the differences aren't actually there for instance Paul says that the law of the Spirit which produces life has set him free from the law of sin and death this is not a new kind of law you speaking about it is simply a manner of speaking and our modern English it's like saying principal what else what but what else can be confusing is the introduction of the word spirit into this narrative what does he mean by spirit in this case you were in a Jew if you were a Jewish day you would probably understand his reference I've told you of the doctrine of the two ways or the doctrine of the two masters there was common knowledge within Judaism and how even Yeshua used this long-held Jewish doctrine in his tea no man can serve two masters throughout Romans Paul constantly falls back on the doctrine of two masters in his teaching as an essential element of the effect of the gospel on this world the essence the writers of the Dead Sea Scrolls held essentially the identical doctrine but being the separatists that they were they gave it a slightly different name they preferred to call it the doctrine of two spirits so they thought and they wrote of the evil and good inclinations as the spirit of evil and the spirit of good that's how they wrote about so they thought about this Paul was merely using the essence vocabulary when he introduces the word spirit in verse two but it is virtually synonymous with the two masters doctrine and that's how Paul meant it now Paul says a mouthful and verse three enough that theologians could write entire essays just on pieces of it now first Paul says that what the law could not do God did this is definitely referring to the law of Moses and Paul is about to tell us that there was something that the law was not capable of so God accomplished it using other means now most often this is an aha moment for Christian pastors and Bible teachers they see this as an admission by Paul that the law of Moses was defective so God had to apply a patch or perhaps it was an excuse for God to just get rid of it for something else that worked better all that's being said is that God did some things that the law was never created to do the law of Moses was not designed ever as some kind of a universal redemption device that solved all of mankind's problems with sin and death it served a limited but a critical set of purposes that will remain needed until we have the new heavens and earth that were promised will eventually come the thing that the Torah the law was never created to do was this it could not change human nature that's his point it could not affect the evil inclination that dominates what Paul calls our old nature the law defines sin it characterizes God's nature it explains how to live a righteous life it tells us what to do to make peace with God when a law is broken but the law could not cause a person to love God the law cannot cause a person to obey God the law can only in steer a fear of God in them due to the harsh consequences for disobedience yet in a certain very real sense the law was God being accommodating towards his people yes I said accommodating he knew that his people needed a rather detailed roadmap on how to live as his redeemed people the natural law was very broad and it left much for humans to determine for ourselves and almost always to our detriment but the moment he issued the law his people would need help for when they did not follow God's roadmap as they knew they should they would need to be rescued from God's wrath when they sinned so an a marvelous act of grace God instituted ritual animal sacrifice why is that grace because when one of his people broke a law instead of them facing the spiritual death penalty which is permanent separation from God the life of an innocent creature an animal could be substituted that is grace see that is the essence of the purpose for the sacrificial system and it's important to remember that the God principle behind that system is exactly what has saved us Yeshua's death was nothing more nor less than substitutionary sacrifice on our behalf in the second half of verse 3 Paul says something that has caused enormous debate within Christianity he says it the way God accomplished doing this thing that the law of Moses was never designed to do it was by sending his son as a human being with a nature like our own sinful one Wow notice that Yeshua was sent as a human being he was not an apparition who only appeared to be human he was fully human in fact says Paul issue had the same nature as all humans a sinful one that is a another never-ending doctrinal battle within Christianity the idea that Yeshua had the same sinful nature as all of us is not universally accepted within the church in most English versions the word lightness is present to modify the words about Yeshua having sinful flesh here is an example of other English verses of this same verse King James Version for what the law could not do in that it was weak through the flesh God sending his own son in the likeness of sinful flesh and for sin condemned sin in the flesh now the word likeness is indeed there in the Greek but what does it indicate does it mean that while you schewe looked like he was made of the same stuff as regular humans flesh in fact he wasn't an actual human was his physical presence merely an illusion was he like the Terminator flesh stretched over a nonhuman frame if the word likeness was not there then it would be it would unambiguously indicate that God sent his son and typical human sinful flesh but the word is there so what's the answer well I think the most logical answer that fits within the context of the chapter with what Paul says elsewhere and within the context of what we have read about Messiah issue and the Gospels it's this indeed he came in sinful flesh but as we're going to find out later he never succumbed to it not even once he had within him an evil inclination he could be tempted you think Satan thought he was wasting his time he didn't think he was wasting his time knew he he could feel what all the rest of us feel but he also had God's Spirit in him and with the power of the Spirit he was able to resist his evil inclination so Yeshua theoretically could have lived to a ripe old age and died as all humans do but he never sinned he never once allowed himself to be a slave to the master of his evil inclination yet he could suffer he could feel pain he could feel cold and heat he could feel hungry he could feel thirsty he had emotions including fear and anxiety he could bleed he could die listen to Matthew 26 verses 38 and 39 he said to them he said to them this is your schewe speaking my heart is so filled with sadness I could die remain here stay awake with me and going on a little farther he fell on his face bring my father if it's possible let this cup pass from me yet not what I want but what you want or in it this even more dramatic version of the same story in Luke 22 42 through 44 father if you were willing take this cup away from me still let not my will but yours be done and there appeared to him an angel from heaven giving him strength and in great anguish he prayed more intensely so that the sweat became like drops of blood falling to the ground so I can only conclude that Paul added the term lightness to make it clear that the word had become flesh real human flesh John 1:1 in the beginning was the word and the Word was with God the Word was God and the word became a human being and he lived with us and we saw his chicks not the shaking of the there's only Sun full of grace and truth that is the word that was with God from the beginning remained himself even when he became flesh and blood Jewish flesh and blood when he was brought into this world through a human mother as are all humans and he was given a human Jewish name Yeshua and since it was the Word of God who was the author of the Torah then what else could he do but fulfill what Christians always say is impossible he did the law and never once broke it Deuteronomy 30 11 through 14 for this mitzvah this commandment which I'm giving you today is not too hard for you it's 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 and bring it down to us and make us hear it so that we can obey it likewise it's not beyond the sea so that you need to ask well who will cross the sea for us and bring it to us and make us here so we can Abbaye it on the contrary the word is very close to you it's in your mouth even in your heart therefore you can do it so since you schewe had an evil inclination then it means he had a free will he could have chosen to avoid the cross and clearly as he was in the garden of gotcha neem Gethsemane he was battling his own will that wanted to live and not die but his good inclination again one as he virtually defined the difference between the good and evil inclinations between the evil master and the good master when he said in Matthew 26:39 yet not as I will but as you will because the good inclination is doing the Father's will all the evil inclinations doing our own will the good news is that once arisen Christ no longer suffered with an evil inclination and that is one of the things that we can believers we can look so forward to when we arise from our rest upon our resurrection we will no longer have to battle an evil inclination is gone forever never again to afflict us because as Paul said we have died in Christ that's what that means through our baptism we have identified ourselves with Christ's death burial and resurrection now we've already received the likeness of his death and burial but now we await the end times and his return for the likeness of his resurrection I want you to appreciate why Paul spends all this time all this ink speaking about the same two or three principles that were already well known and taken for granted within Judaism his day please hear me as much as Paul's teaching has crossed the boundaries of time and space to affect us and in the 21st century he was by no means thinking in terms of speaking to Gentiles in the 3rd millennium ad he was writing this letter to the Roman congregations he was addressing matters directly pertinent to them he was using terms they generally understood but at the same time it's important to understand because these principles that Paul quotes were well established they were operating within first century Judaism then of course believers in every age need to understand them within that same Jewish context I think one of the better ways to help bridge this this difficult gap is to hear with the renowned twelfth century Jewish sage Rambam Maimonides had to say about the limitations of the Torah the limitations of the law in his work the guide for the perplexed he says that the law of Moses indeed has no power over the human nature and so no power to affect change there's no power that can affect change to the human nature there is no power that will ever come that can affect the human nature that's what he says see this belief was a core doctrine of Judaism and Paul's day so this is why Paul is going to such depth and essentially repeating himself a number of times or better saying the same thing a number of different ways to get this difficult point across especially to his fellow Jews Gentile believers wouldn't have known much of anything about this Jewish doctrine he was refuting this first century doctrine of doctrine of Judaism that there is no way to change our human nature and be rid of the evil inclination Paul was explaining that while that may have been true at one time it is no longer Yeshua is able to do the impossible he can change human nature listen to the RAM back what was there to prevent God from causing the human inclination to accomplish acts of obedience willed by him to become a natural disposition fixed in us God does not change at all the nature of human individuals by means of miracles it is because of this that there are Commandments and prohibitions rewards and punishments we do not say this because we believe that the changing of the human nature of India individual is particularly difficult for him rather it is possible it is fully within his capacity but according to the foundations of the law of the Torah he has never wilded nor shall he ever will it for if it were his will that the nature of any human individual be changed because of what He wills from that individual the sending of prophets and all the giving of the law would have been useless I mean what an amazing admission for Maimonides first that the human nature is untouchable by any earthly device including the law of Moses and second that if God decided to change the nature of humans to get rid of our evil inclination then the Rambam couldn't understand what the role of the law would become if only he would have read what Paul had to say here in Romans he'd understand it again in his letter to the Romans Paul was not establishing some distant ethereal theoretical systematic theology he was directing a directly addressing real issues of his time it was a firm and settled belief within Judaism that God although fully capable would never undertake the task of changing the human nature will continue with chapter eight next time [Music] you

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Keywords: Tom Bradford, Torah Class, Two Ways, Two Masters, Two Spirits, ritual animal sacrifice

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Length: 56min 16sec (3376 seconds)

Published: Fri May 05 2017