Episode Transcript
[00:00:17] Speaker A: Oleoculture. Who wants to talk about oleoculture?
You know what it is you should. From last week we talked about it. Olives, Right? Olive trees. Who wants to talk more about olive trees? You were incredible troopers last week. 45 minutes about grafting and cutting and breaking and broken off and wild and cultivated shoots and every imagined thing that we can't imagine even. But we can summarize all of it from Paul's own words. Last week I talked to you about this from Romans 11.
That is true. He said they were broken off on account of unbelief. But you stand on account of belief. So do not become arrogant, but be afraid. For if God did not spare the natural branches, neither will he spare you.
I hope what I shared last week was clear as Paul offered the refutation of the interlocutor suggestion which represented a critical exigency in Rome. What was that? What was the concern that God has rejected his people? And the Roman Christ followers thinking this, has he rejected his people?
Me genoito, Paul says. The interlocutor says, but branches were broken off that I might be grafted in. In other words, Paul, there's only enough room in this town for the 1 of Jews or Gentiles. Not both an antithesis, either or implying that Israel has to be rejected.
Paul's rebuke was unapologetic. God's kindness toward you, if you continue in his kindness, otherwise you will be cut off, removed from the tree. And we closed last week with Paul explaining. For if you were cut off from what is by nature a wild olive tree and contrary to nature, were grafted into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree? In other words, even if they were cut off, God can put them back.
And if that is not at least. If that's not miraculous, it's at least mysterious. And how do I know that Paul felt like this was mysterious?
Well, let's conclude chapter 11 of Romans today.
For I don't want you, brothers and sisters, to be uninformed of the mystery, the Mysterion in Greek, so that you will not be wise in your own estimation. He says that a partial hardening has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved. Just as it is written, the deliverer will come from Zion. He will remove ungodliness from Jacob. Now you will notice something if you're reading in Greek.
Paul was very stern to his interlocutor this single guy that he was talking to to the Wild Olive shoot in that rebuke. But when you read the Greek, you'll notice, even in English, you can tell he's back to being nice again.
He switched out of diatribe mode. There's no more second person singular. You Wild Olive shoot. Now he takes on the family esque language again. Adelphoi, brothers and sisters, he says.
This is his audience from 11:13. Because I'm talking to you Gentiles, he says. Now he's saying Adelphi, my brothers and sisters. And what it means when he says brothers and sisters? It means listen to what I'm saying. You've got to get this. My brothers and sisters, please hear me for I don't want you to be ignorant of what's going on. I don't want you. The NASB says to be uninformed of the mystery, so you won't be wise in your own estimation. Which should actually make one think of Proverbs 3. I bet Paul probably had it in mind.
Trust in the Lord with all your heart and do not lean on your own understanding. In all your ways, acknowledge him and he will make your paths straight. Do not be wise in your own eyes. Fear the Lord and turn away from evil.
Fear the Lord and be humble. That's Paul's message to the potentially arrogant audience. Now, for me, I see a wonderful connection here in that Paul has just spent time explaining so far what it is that the Jewish people have missed. They've been wise in their own eyes in the sense that they're missing the miracle that God is doing among the nations. But now Paul flips the script and says, yeah, I told you about them, but guess what? I'm actually talking to you.
Do not be arrogant. Do not be wise in your own eyes. These chapters are not directed toward Jews. They're directed toward Gentiles.
Be humble. Do not miss the mystery. Brothers.
A hardening has come upon part of Israel until the full number of the Gentiles has come in. Now, I want you to pause and I want to ask you this question. When you hear the word hardening in particular, in the context of what seems to be the story of missing a message or being stubborn, obstinate. When you hear that, who and what comes to mind?
Pharaoh, of course. Of course. Pharaoh and his hard heart. But I want you to notice something when you go back and read Romans, if you're not reading it right now. Paul never mentions Israel's heart.
He only says a partial hardening has come Upon Israel. There's no mention of that. That is presumed by interpreters to be Paul applying this and saying, those Jews, those old stubborn, obstinate Jews, are like Pharaoh with a hard heart. And we all know how that ended. That's not what he's saying. That's not what's being said. What is he saying? What does this mean? It's very important. It's connected to Paul's previous points. As a matter of fact. This action he's pointing out, this action, this activity, this hardening. God is doing something to and through Israel for the benefit of the world.
Now let's read the whole section. A hardening has come upon part of Israel until the full number of the Gentiles has come in, and in this way all Israel will be saved. Paul is explaining the mystery, but it's been in plain sight all along. He's not going super spiritual on us here. He's not claiming to have some deep, mysterious insight. It's been in the Scripture revealed as it is written. Out of Zion will come the deliverer. He will banish ungodliness from Jacob. And this is my covenant with them when I take away their sins. He's quoting that in Romans. That is God talking about and to Israel about what he's going to do.
Continuing in 28. As regards the gospel, they're enemies for your sake. But as regards election, they're beloved for the sake of their ancestors. For the gifts and the calling of God are irrevocable. Just as you once were disobedient to God, but have now received mercy because of their disobedience, so also they have now been disobedient in order that by the mercy shown to you, they may also now receive mercy. For God has imprisoned all in disobedience so that he may be merciful to all.
Until is a word that is used until the fullness of the Gentiles comes in. What does until mean?
I'm staying until she returns. I can't leave until this is finished.
Until implies that when one thing ends, another thing happens. It's a temporary implication.
So Israel or part of Israel find themselves in a hardened position until the text says it's a temporary state. But I want to talk about hardening for a minute. It's not a hard heart, but then what is it?
And here Paul provides us one more opportunity to talk about botany or actually dendrology, the study of trees, with another kind of tree allegory. Because I know you didn't get enough of trees last week. There is a tree connection. When a tree is damaged, when a branch is broken or bent, the tree can create a mechanism to protect itself from damage that's due to the injury. A knot, a callus. Our friend Theophrastus, Aristotle's student, the father of botany, he writes about this, about the process. The process closed the wound to protect the tree. In other Greek usage, the word porosis, which Paul is using here, porosis, it's a medical term. Ancient Greek porosus was referring to hardening of the tissue, such as the formation of calluses or the calcification of a bone after an injury. It also implied sensitivity. I'm sorry, insensitivity, or a loss of flexibility. Porosis, a hardening. Now I want to lean on Nannos. Mark Nannos, Roman scholar, Pauline scholar, because I think his work, along with the others who've come after him, captures Paul's probable meaning in such a more logical and consistent way. The term porosity, translated hardness, translates as it means, can mean dullness, insensitivity, being calloused, rather than a rigid or unyielding hardness. And it does imply a temporary state of diminished perception rather than a total permanent inability to respond. Nano suggests, and this is what I want you to hear this word, that the word hardening, porosis, could be better translated, should be better translated, calloused.
Calloused, a callus protects and it reduces sensitivity, but it is not an irreversible condition. This may be tmi, but when I go to the gym a lot, I work out, I get calluses all the time in my hands.
They're not there forever. If I stop doing the thing that causes the calluses, they will go away. They're there until they're not there anymore because I don't need them anymore.
This state of callousness can be, in Paul's usage here, one of misunderstanding or resistance. But it's not a spiritual incapacity. Paul explains that Israel's callousness is designed actually to provoke them to jealousy through the Gentile inclusion. The condition is dynamic, but it's oriented toward restoration. Now, you contrast that with almost every translation you read, which says hardened. And it's assumed that it's talking about a hard heart, stubborn, obstinate pharaoh, a sense of permanence, of irreversible obstinance. But using calloused better reflects Paul's hopeful vision for Israel's eventual full inclusion and salvation. Divine mercy is at work. He frames the callousness as part of God's plan.
We need to understand that for Paul, it is clear that God will save Israel. Precisely how and when that will happen is still not clearly stated. But the stage that the Romans are witnessing, what's happening with the Jews, this is required.
It has something to do with the Gentiles, the Ethne. The callousness is not a rejection by God, but a part of a larger divine strategy to bring Gentiles into the covenant. And it's serving a purpose in God's redemptive plan, mercy, inclusion rather than judgment or punishment. Now, without getting too Greeky on you here too, into all that, what we read in most translations, when we see a hardening in part has happened or a partial hardening has come, the Greek there, Apomerus can just as easily and probably should be translated as a time limit.
Meaning, in other words, a callus has formed for Israel for a little while, or a callus temporarily has formed for Israel. Remember these calluses, A temporary callus has formed.
Achri. In the Greek, achri sounds like Hebrew. It's not. It's Greek. Until a temporary callus has formed for Israel, until the fullness of the Gentiles comes in.
Remember what we said about Israel. Something is going to end and another thing is going to happen. And here Paul says, in this way, all Israel will be saved. This is a temporary stage in Israel's history. Now contrast that with traditional interpretations. Many traditional readings equate Israel's porosis with stubborn rejection of Jesus, when in fact the real story seems to be focusing on the divine orchestration of salvation history here.
And I want to remind you briefly of this week's Torah portion.
It won't always be when people go back and listen to this. This won't line up, but it does for you. Where this week's Torah portion. We meet who? Yoseph. We meet. Joseph and his brothers didn't recognize him, right? He was thrown into a pit, sold into slavery. His life was anything but grand until he was actually then exalted to the second most powerful man in Egypt, which was basically, we could say, the kingdom. And it was because of Joseph that the world was saved. The Torah says that the famine was worldwide.
Joseph told his family about the dreams. He told them who he was, what was going to happen, that they were going to bow down. He told his parents. But guess what? They were calloused toward this, weren't they? His dad gave him a reprimand.
They didn't see it, they didn't believe it. But through his great trials, after being exalted by Pharaoh and a nation other than his own, a family other than his own. He was acknowledged, elevated, even worshiped in Egypt and provided saving and protection for the entire world.
And then, and only then did his brothers truly see him. And they were saved.
They were saved from death, from famine. You see the parallel. It's not very hard to see, but it's important to see because God uses remarkable situations to do remarkable things. And this Romans thing, Rome in the first century is not the first time the nations benefited from a Jewish sale.
Joseph was a savior of the world, actually.
Right, David and Paul's beautiful words that are going to carry us into the last bit of the chapter so beautifully tell the story that he wants his Gentile brothers to see and never forget that in a sense, these unpersuaded, calloused Jews, they are their brothers, they're in it together. Their stories are absolutely intermittent, intertwined. And in a sense these Jews are suffering on their behalf.
I've said many times, Paul wants the Romans to see that things are not as they appear, but to see them as they will be. The full revelation of God's plan, justice, righteousness, has not been revealed as regards the Gospel, they're enemies for your sake, but as regards election, they are beloved for the sake of their ancestors, for the gifts and calling of God are irrevocable. Now I must point out. Put that up there for me. Darren 28. I must point out an absolute, an unforgivable, despicably horrendous translation error that occurs at least in the new Revised Standard edition in relation to the Gospel. They are enemies of God is added to the biblical text. It is nowhere to be found in any Greek manuscript. It is in other translations, in some other variation, that they are enemies of God.
Please know, please know that the words of God is nowhere. Paul did not write that. Paul did not believe that.
But what does that mean, enemies for your sake? What does that mean?
Paul's message, his mission, his ministry, his gospel, it placed Torahless Gentiles on the same level with Torah observant Jews which we have talked about, that did not sit well with a number of Jews.
We've talked ad nauseam about that in this series. And that that represents for Paul the fact that the Jews were not coming on board. It represents a disobedience to their calling and an ignorance of what God is doing in their midst. And thus because they are not welcoming these Gentiles into the family, it is as if they are enemies.
They have to get on board with that. Paul says, and Paul believes they will. The Provocation to jealousy is not to become Christians.
It's not that Israel in this bent or broken off state needs to be regrafted, have their branch invigorated so that it can be reattached to a tree. That is Christianity.
That's not what's happening. But with all that said, and I quote Mark Reasoner here, as regards election, they are beloved for the sake of their ancestors, for the gifts and calling of God are irrevocable. The present tense, 28 and 29. The present tense. They are beloved. They Israel is. He does not limit the status to some past Israel or to some future glorified eschatological Israel. Present tense. They are beloved on account of the fathers. That should serve as a very strong deterrent to any claim that God chose Israel for the purpose of creating a new people, a church.
God chose Israel for its own sake. Paul believes in the merit of the fathers, the faith of Abraham, the faithfulness of Yeshua, and he asks everyone to follow in those steps. And God's gift to Israel that Paul enumerated back in chapter nine, these gifts are now declared irrevocable. They cannot be taken.
Who, as I've asked before, could trust a God who takes back his gifts, who goes back on his word, his covenant promises, that is an unfaithful God, that is not this God that Paul is presenting as the God of Israel and the God of the nations. Romans 9, 14, 15. What then shall we say? Is God unjust? Not at all. For he says to Moses, I'll have mercy on whom I have mercy on. I'll have compassion on whom I have compassion on. Paul closes Romans by saying, you gentiles have received mercy despite your disobedient past. And surely, surely God's people that came before you shall too receive mercy as a result of God's mercy to you.
And thus, contrary to many opinions, as Paul closes out Romans with this incredible doxology, this praise, everyone wants to say, he's praising Jesus. He's not praising Jesus, he's praising God, whose plan this has been from the beginning.
And it's spelled out clearly here.
He's doing an amazing God saving thing. And this we can understand why. Now Paul says, all Israel will be saved.
And this brings us to the conclusion of chapter 11. Whoa, whoa, Rabbi. Ho ho ho wo.
All Israel will be saved.
You haven't even addressed that. You can't just say that and not give any interpretation. What about the Jews?
What about this? What about Jesus and the Jews? What about the sinner's prayer. What about the Romans? Road man. What about the Jews? Your whole Romans thing, it's been about the Gentiles. You haven't said anything about the Jews.
Rabbi, you're leaving me with the impression that the Jews don't need Jesus or that you think there's some kind of other way, some two way salvation. I don't even know what you think because you haven't talked about it. What about the Jewish?
Thought I could get out of here without talking about that. Darn, you got me. Let's talk about the Jews.
Starting with All Israel shall be saved. First of all, I think all means all sort of.
Paul is speaking about Israel, ethnic Israel, Jews, not a spiritual Israel, not an Israel that's comprised mainly of Gentiles who now believe in Jesus and a few other Christ following Jews. He's not talking about an Israel. That's the remnant that Paul is a part of.
He's talking about all of Israel that includes those Israelites who have been broken off or bent or who are not currently pursuing God's righteousness.
He's talking about Israel. And like Ezekiel, Paul is concerned or frustrated by the fact that his people, his nation, are not aligning themselves with God's plan. And yet like Ezekiel, he's troubled. Yet he foresaw a day when the nation as a whole would be restored to the land. But I need to be very clear here. You need to listen to this. It is important to recognize that within traditional Jewish thinking, by that I mean Chazal, the sages, the rabbis. I'm not talking about Yeshua followers or Messianic Jews. I'm talking about traditional Jewish interpretation. There is a difference of opinion about whether all Israel will be saved.
In other words, we read texts in the ancient. We read verses in the ancient texts that say all Israel has a share in the world to come.
And then we read in the Talmud the wicked, even at the gate of Gehinom do not repent.
We read the sinners of Israel with their bodies and the sinners of the nations of the world with their bodies descend into Gehinnom and are judged there for 12 months. But heretics, informers and apostates who denied the Torah and denied the resurrection of the dead, their judgment is eternal.
Rambam, The Yigdal, the 13 principles, belief in Messiah. He writes in other sources. For the Rambam, those who don't believe in the coming of Messiah or actively deny him, they're like heretics who've denied the Torah. They don't have a place. It's important to keep in mind. Please keep in mind it is against everything that you're taught.
But Paul's letter was not a doctrinal work intended to speak to the personal salvation of the individual.
Pamela Eisenbaum Paul's letter to the Romans is not an answer to the question how can I be saved?
Rather, it is his answer to the question, how will the world be redeemed? And how can I participate in that redemption?
For Paul, the question had great urgency because God had already initiated this process. Because I, like Paul, am a follower of Yeshua, and I believe that God has anointed Yeshua, chosen him as Messiah, the agent of redemption in the world, the bringer of the kingdom. Here's what I say, if you want to be in the kingdom, you got to get on board with the King.
Okay, let me just elaborate that I, like Paul, am firmly persuaded that this will involve. This saving will involve an allegiance to the Jewish Messiah who's been revealed as Yeshua, evidenced by his resurrection from the dead. In other words, I am not advocating a two ways path.
There's a word for it in German, it's called Zonderveg, which means a unique path or an alternate path or another way.
I quote Paula Fredriksen to explain Sonderweg scholars in this movement have urged that Paul was committed to two discrete paths for salvation. Torah for Jews, Christ for Gentiles. The significance of Jesus as Israel's Messiah accordingly shrinks. Jews did not need Christ because they already had Torah. Paul objected to circumcision in this view because Gentiles, they and only they were saved in Christ. This is Zonderveg. Now I continue with Frederickson. Very smart and influential scholars are also Sonderweg scholars and have put together very compelling reasons why they believe this. But I want to continue with Frederickson's quotes on Sonderweg because of its succinct reputation. First of all, Christ is the Messiah, son of David. That could never be of null import for Israel. Secondly, Paul states that Jews as well as Gentiles are under sin. Third, the blessing of Abraham as the model of Pistis of faith that is declared pronounced on the circumcised as well as the uncircumcised. Jesus, God's eschatological champion. He redeems the whole cosmos of which Israel is a part and probably the central part, part of the cosmos. However big the cosmos is, Yeshua's return, it coincides with the resurrection of the dead, which is such a Jewish concept and so Incredibly important, Paul himself supported the work of James, of Peter, of John, their mission to the Jews, something that would have been nonsensical if he were a Sonderweg believer himself.
Paul believed in a kingdom. And as such, given what was happening in the world around him as he traveled, as he wrote, as he spoke, as he observed, the literal sense of will be saved needs to be considered.
The literal sense must include the physical, political, social and spiritual aspects of flourishing on earth.
Christian exegetes have often interpreted the verb shall be saved to mean that all in Israel will be admitted to heaven.
This is not evident in Paul's discourse and the scriptures that Paul quotes, they all concern the political and social well being of Israel on earth.
It is much better to understand shall be saved to mean that the promised blessings of shalom in the land will be granted to Israel at some time that coincides with the return of the Messiah.
Now that doesn't mean that all Jews will want those blessings, or Gentiles for that matter. Remember the text. Even at the gates of Gehinnom, the wicked will not repent.
It is conceivable you could ask, how could that be?
How could anyone deny? I don't know how because it's not me, but it's a possibility.
These texts from Jewish Thoughts tell us they're not aligned with the plan of God, Jew or Gentile. They don't want to be a part of it. Okay, fine, you have free will, don't be a part of it. To summarize, all that Jews need, Jesus.
No king, no kingdom.
This is the kingdom on earth that Yeshua is going to bring on earth as it is in heaven, by physical, political, social, spiritual, wherever the rule of the King. If someone wants to participate in that kingdom, they must come on board. Now listen, no king, no kingdom. How is that going to work? Does Paul give us the clear plan and description of how all Israel will be saved?
Paul doesn't even know.
Paul doesn't even know until the fullness of the Gentiles comes in. When is that? What does that mean?
Paul, and we've talked about this in some way throughout the book of Romans is working out in his own mind how it is that all these Gentiles are coming in first to the kingdom.
They're getting the message so clearly and his people are not. And one big part, if not the biggest part of Romans is for Paul to ensure that they don't become arrogant and assume they are replacing God's people. But in all of that I can only say what I said earlier about Paul, I'm not doubting Paul. I'm certainly not doubting what Paul said. I'm not doubting the inspiration of the Bible or anything. What I'm saying is it is clear to Paul that God. God will save Israel.
Israel.
God will remain faithful to his people. It is his righteousness, despite their unrighteousness, despite their disobedience. It's happened before. Paul is clear that God will save Israel. But it is still unclear precisely how and when that will happen.
For Paul and his imminence, his imminent theology. That said, this is happening now, this was imperative, it was so important that his Jews get on board because it's happening.
But it didn't happen in his lifetime or the next generation, or the next.
And still the question remains, when will all Israel, or the world for that matter, be saved?
And yet, I must quote Mark Reasoner again, a brilliant Gentile Pauline Romans scholar who writes, and yet, how can Israel come to believe in Jesus after two millennia of our Gentile Christian theology that almost by definition excludes Israel from our view of salvation history?
He quotes scholar Levering. He says Levering's response makes much more sense here. God can save his chosen people through Christ. For their refusal to believe in Christ may easily come from loyalty to tradition with no intention of rejecting truth. An example of. Of invincible ignorance.
Listen. Invincible ignorance. It's a theological concept that's often used in Catholic thought to describe a situation where a person is unaware of the truth of the Gospel or Christ due to circumstances beyond their control and their ignorance is not culpable. The ignorance is termed invincible because it cannot be overcome through no fault of the invincible.
Now, to preempt anyone who would dare criticize me for quoting Catholic theology, let me tell you something. The Catholic Church has done probably more damage to the Jewish people over the course of history than any other church.
And they have done more since Nostra Aetate to reconnect the Jewish people to their eternal plan and destiny of God.
They have written, they have labored to restore the Jewish people into a place of recognition. So I wish there were more people who thought like that.
It could really do some good in the Church. But anyway, let me just say invincible ignorance.
Levering applies this concept to Jewish people, arguing that their refusal to believe in Messiah might stem from a deep loyalty to the Mosaic covenant and the teachings of their tradition. It's not intentional, malicious rejection of the truth, but a situation where they remain unaware of or unconvinced by the Gospel due to their cultural and historical Circumstances. So I conclude with this cultural and historical circumstances for the last 1975 years, roughly since the writing and reading of Romans in the city of Rome, to urge the new disciples of Jesus, Gentiles, to not become arrogant toward the natural Brants. I want you to consider the historical circumstances that have informed the relationship between Jews and Gentiles, and especially the presentation of Jesus as the Messiah. A kingdom has a king. And all subjects must devote themselves to the allegiance to that king.
But what if the king is so misrepresented in presentation that he becomes your enemy?
I am asked so frequently, why is it that the Jews couldn't see it? Why didn't they get it? It was right there in their eye. Why couldn't they see it?
Jesus has not been presented as who he is.
Words twisted Torah ripped from his teaching, became an enemy of the Jews, at odds with all of the religious leaders of his time on a miss to create a new religion which put Judaism to death.
And how the Bible and the words of Paul, including this book of Romans we've studied, have been used to further deny the validity of Jews and Judaism and Covenant and Torah and the historical atrocities committed against Jews in the name of this king. Because they did not accept the presentation given to them, they did not convert. They did not deny their Judaism.
These things, my friends, are no provocation to jealousy.
Paul desired to see the olive tree, the family of God, bloom with fruit from Israel and the nations. That's what he's writing about.
Jews and Gentiles, each celebrated in their unique roles, beautifully prophetic, unique roles, worshiping together the God of Israel, observing his commandments from a place of proper understanding, united under the banner of Messiah. And yet even today he envisioned something like this.
A messianic community, Jews and Gentiles united under the banner of Messiah, worshipping together with proper understandings of our unique covenanted prophetic roles. And yet, all these years later, we are a minuscule component of Messiah following human beings. It has not materialized.
And Israel, the Jews we have suffered from before Paul for sure, but most definitely after.
My people have suffered.
And yet one can easily see that God has continued to protect the people of Israel. Even today as anti Semitism rises, as we have an IDF soldier talking to us about the hell of Wiki. When people decide they want to murder butcher human beings because of their Jewish identity, Israel fights for her, exist, fights to exist. It's as if the protective callous is needed all the more.
Redemption has not come. But God remains with his people. And I'm reminded of Mark Twain's famous quote in Harper's Weekly the Egyptian, the Babylonian, and the Persian rose. They filled the planet with sound and splendor, then faded the dream stuff and passed away. The Greek and the Roman followed and made a vast noise, and they are gone. Other peoples have sprung up and held their torch high for a time, but it burned out and they sit in twilight now, or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew. All other forces pass away, but he remains. What is the secret of his immortality? Mark Twain wrote, and Paul answers that question in the book of Romans, Mark, gifts and calling of God are irrevocable.
Do Jews need Jesus?
I've answered that question here.
How will God do it?
I don't know.
What I do know is that Paul expected that he would.
And it was enough for him to know that in God's time, in God's way, we do our part, God does his, and all those who would come alongside God's plan to redeem this world would be saved. If Paul can believe it, if God has demonstrated his faithfulness, and if we believe in God, why shouldn't we?
[00:43:44] Speaker B: Shabbat Shalom Shalom I'm Darren with Shalom Macon. If you enjoyed this teaching, I want to ask you to take the next step. Start by making sure you subscribe to our channel. Next, make sure you hit the like button on this video so that others know it's worth their time to watch. Last, head over to our website to learn more about Shalom Macon, explore other teachings and events, and if you're so inclined, contribute to the work that we're doing to further the Kingdom. Thanks for watching and connecting with Shalom Macon.
