Okay, so lesson four here. We're gonna tackle Psalms 22 to 31. It'll spend a considerable amount of time on Psalms 22, 23, even a little bit 24, which is great. 22 and 23 are so famous and so just amazing and Christological.
We'll spend a lot of time on those. But we're still in book one, so remember there are five books in the Psalter. Book one is going, Psalms one and two are the introduction, the preamble, and they hold the themes for the rest of the whole Psalter. Psalms three through 41 are the Psalms for book one.
So we're right smack in the middle of that and lesson five, we're gonna finish book one. And the big overarching theme for book one is the David King, the righteous king of Israel, who suffers and cries out to God for deliverance. So it's all about King David and when we get to the future books, the books two through five all recap the segue of the themes of these books. Alright, so right now let's dive straight into Psalm 22 and look at this incredible psalm.
It's a lament and praise psalm because the psalmist is going to cry out to God in the first half of the book for aid and assistance, but then he's gonna praise God for his deliverance in the second half of the book. So verses one through 21 is him crying out to God and it begins very famously with my God, my God, why have you forsaken me? Very important lines that Christ will utter from the cross. I'm gonna explain all those connections as we get here through the end.
But let me read verses one through 21 and periodically hopefully have your Bible in front of you, which is great. I want to tell you what to highlight here because there's a lot of verses in this psalm that is going, well, the whole Psalms about Jesus Christ. It's kind of spoiler alert. I want to tell you that right now.
But I want you to underline particular verses and we'll come full circle on that and see how it connects with Jesus Christ. Alright, so it begins. My God, my God, why have you forsaken me? Why are you so far from helping me from the words of my groaning?
Oh my God, I cry by day, but you do not answer. And by night, but by night, but find the rest. Yet you are holy and thrown on the praises of Israel. In you, our fathers trusted, they trusted and you delivered them.
In you, they cried to you, they cried and were saved and in you, they trusted and were not disappointed. But I am a worm and no man scorned by men and despised by the people. Verses seven and eight definitely highlight these all whom see me mock at me. They make mouths at me.
They wag their heads. He committed his cause to the Lord, let him deliver him. Let him rescue him for he delights in him. Verse nine, yet you are he who took me from the womb who caked me safe upon my mother's breasts.
Upon you was I cast from my birth and since my mother bore me, you have been my God. Be not far from me for trouble is near and there is none to help. Many bulls encompass me, strong bulls of a Sean's around me. They open wide their mouths at me like a ravening and roaring lion.
Verse 14, I import out like water, highlight that. I import out like water and all my bones are out of joint. My heart is like wax, it is melted within my breast. My strength is dried up like a pot shard.
My tongue, highlight this. My tongue cleaves to my jaws, you lay me in the dust of the earth. Yes, dogs around about me, a company of evil doers encircle me. They have pierced my hands and feet, highlight that for sure.
They have pierced my hands and my feet. I can count on my bones. They stare and gloat over me. Highlight verse 18, they divide my garments among them and for my clothing they cast lots.
But you, O Lord, be not far off. O my help hasten to my aid. Deliver my soul from the sword, my life from the power of the dog. Save me from the mouth of the lion, my afflicted soul from the horns of the wild oxen.
All right, let's not fright there. That's verses 1 through 21. This is the first half of the psalm. Very, very difficult, very dark, very somber here where the psalmist is crying out to God.
Not very first verse, which I told you, highlight, I told you all those different places to highlight. My God, my God, why be forsaken me? That is a cry out to God, not in despair. All right, but it's genuine distress.
It's genuine consternation, genuine difficulty to the nth degree, but it's not despair. Despair is a sin against the virtue of hope. And we'll see this especially as the truth. This is the case.
This is the truth of Jesus. Jesus, when he cried out, my God, my God, why have you forsaken me? He was not crying out in despair, but I'm going to get there soon enough. So the psalmist here is expressing genuine distress, but he still hopes and God.
And there's a lot of evidence of this. Remember, when you despair, you have no hope in God. That's not the case with the psalmist. So after he says, why have you forsaken me?
Why are you so far from helping me? He'll say in verse three and four, yet you are holy and thrown on the praises of Israel. And in verse four, in you are fathers trusted. So you they cried and they were saved.
So he has these notes of, look, our fathers trusted in you. They cried out to you and you saved them. So I have the exact same hope in you. Even though I'm in this difficult plight, the situation here, my fathers trusted in you.
So I trust in you as well. And it also has a note of hope in verses nine and following when he says, Hey, from the womb, when my mother was nursing me, when my mother bore me, you were my God. So he's saying, so these are, this is evidence within the text that the psalmist is not despairing. And he still has hope in God, even in this very dark, difficult, dangerous situation where he's surrounded by his enemies.
That is the point that I'm making here by quoting these particular verses about how his father stressed it in God. So he will as well, and he got his been with him ever since he was an infant, and nursing with his mother ever since he was born, God was with him. So I really want to emphasize that it's not despair and complete abandonment by God. All right, so he does feel however, surrounded by his enemies in, in, in death's door, right?
He feels that way. These enemies are symbolized by various beasts. So in verse 12, he talks about bulls in verse 13, he talks about the roaring and ravening lion. That's kind of interesting there.
I've said this in previous Psalms when a lot of times enemies are depicted as a lion. And I think there's a connection there with 1 Peter 5, 8. Very famously Peter says, be sober, be alert, your devil. The devil is prowling about like a roaring lion seeking for someone to devour.
I think what Peter has in mind, there's all of these particular verses in the Psalms where the enemies of the king, the enemies of God, the enemies of God's people, are like lions seeking for someone to devour. So whenever you run across that particular verse in the future, 1 Peter 5, 8, the devil is like a roaring lion. Keep in mind all these other verses in the background. I think that's what Peter has in mind.
So in any case, his enemies are depicted as bulls, a lion down here in verse 16 as dogs. So by the way, there's kind of an interesting little literary reversal going on here. So bulls, then lions, then dogs, his enemies are depicted in these three different ways, these three types of beasts and animals. But down below in verses 2021, that order is reversed.
It's just kind of a cool little tidbit here. Not hopefully you appreciate it. So at first they're introduced as bulls, then lions, and then dogs, and then in verse 2021, the order is reversed. Dogs, then lions, and then wild oxen would be bulls.
So it's just kind of cool how there's just an ABC, CBA pattern going on in reference to his enemies. But he seems defenseless and he seems defeated. They surround him. His tongue cleaves to his jaws.
He's laid in the dust. They've pierced or bound his hands and his feet, meaning he is completely made vulnerable. So he stripped naked so that way his bones are visible here. It seems really, really bad.
But yet again, he's not despairing. He still has trust in God. God has been with him ever since he was a baby. And so now he's crying out to God for deliverance.
And that is going to be the second half of the Psalm, verses 22 to 31. So keep in mind two halves to the Psalm, the first half, one through 21, is him crying out to God for deliverance. And then the second half is praising God, because God came to his assistance. So let's read verses 22 and following.
Alright, that's a big change, right? In the tone of the Psalm, right? So the first half is dark and the second half is very bright. The first half is very depressing and very distressful.
Well, the second half is praising God for deliverance and proclaiming him to all the people who fear him, and that all nations ultimately would come to worship him. And that God's glory would be proclaimed even to the next generations to those yet unborn. So very different change in tone right here. So a couple of little points here.
He, when it says in verse 22, he's going to proclaim God to his brethren. That by the way is quoted. You're going to have to check that out for yourself. If you go look at Hebrews chapter 2 verses 11 and 12, the author of Hebrews, presumably Saint Paul, uses this particular verse in the words of Jesus, where Jesus speaks to the rest of humanity, his brethren.
But that's, we have to skip over that. But basically the point here in the Psalm is the Psalmist is proclaiming God to his brethren, to his fellow brothers and sisters Israelites. And then he's going to make a vow to thank the Lord and on offer, a Thanksgiving offering. That's in verse 25.
Very important. I'm explaining what that's all about here in just a second. But he says, my vows, I will pay before the Lord, or sorry, excuse me, my vows, I will pay before those who fear him, and the afflicted shall eat and be satisfied. What he's talking about here is a vow of giving a thanks, giving offering to the Lord, where he is going to invite other people, family and friends, to partake in the sacrifice.
They're going to be able to eat until they're satisfied, and he will proclaim the Lord's deliverance to all of them, and they'll then they'll all praise God together. And in fact, and he then exaggerates, not exaggerates, but he really prophesies that all nations, not just the people who partake in the sacrifice with him, but all nations will praise God. And the kingdom will rule over everyone. And ultimately, that's not going to be fulfilled by the Psalmist himself, King David.
It's going to be fulfilled by the son of David, Jesus Christ. We'll talk about that in a second as well. So very different, very different character characteristics, tone of the second half. Now, this movement here between the two halves of lament and crying out to God, moving to Thanksgiving and praise, that is what scholars call the todah cycle.
And in fact, if you remember in lesson one, I shared with you how the entire Psalter tends to move in a transition from lament to praise. All right, well, that's called the todah, which means Thanksgiving cycle. So the whole Psalter itself moves from lament to praise. And each individual book kind of has that characteristic and certain Psalms do as well.
So a todah means Thanksgiving at this point. And at the very back of your notes here, I gave you kind of a little appendix. I wanted to give you a brief overview of what a todah Psalm is, a Thanksgiving Psalm is. These notes that I have for you here are taken from multiple different sources.
You can see in your foot note, those different references and consult those if you care to do that. But a todah song or todah sacrifice means a Thanksgiving sacrifice. Now, they're very often connected with lament songs. So again, in lesson one, we talked about how there are different types of Psalms.
Lament Psalms, praise Psalms, thanksgiving Psalms and precatory Psalms, royal Psalms and so on and so forth, right? Well, a todah in a lament Psalms, those are two very important Psalms. They're often independent, but sometimes they're presented in one Psalm together. So one Psalm is both a Thanksgiving and a lament at the same exact time.
So here's a little quote for you on that point from one of your commentaries. This says, from a literary perspective, Psalms of thanksgiving are closely related to Psalms of lament. The two going together like the two shells of an oyster. I like oysters a lot, so I like that imagery a lot.
Or you can say two sides of the same coin, you know, whatever. So it goes on, thanksgiving Psalms often look back to a lamented trial of the past, and lament Psalms often conclude with a promise to give thanks for the Lord's future deliverance. All right, well, if a Psalm has both lament and thanksgiving in the same Psalm, this scholars call that a todah cycle, right? So hopefully that makes sense.
Some Psalms are just lament, some Psalms are thanksgiving, and some Psalms are really both. They have elements of both. If they have elements of both, then it's called a full todah cycle. So what are the key elements of a todah or thanksgiving?
I remember just to make that clear, todah means thanksgiving. What are the various elements of a thanksgiving sacrifice that the Psalms would offer up, and then of course the song that goes with it? So the todah sacrifice, you got to go back to Leviticus, of course. Leviticus has all the various sacrifices listed there, which too many times people skip over that stuff, but it's really, really important.
So go check out the Bible study on Leviticus for more details. But one of the sacrifices listed in chapter seven is called a thanksgiving sacrifice. And honestly, it is the greatest, as scholars say here, it's the greatest of the sacrifices. It's not attached to a toment.
It doesn't really restore communion, but it expresses communion to God, and it thanks God for deliverance. So that's why it's so important because it's thanksgiving for deliverance of some kind. So what are the various characteristics or elements of a todah sacrifice and Psalm? That is connected with it.
So the first element or characteristic is that the singer, the person, the psalmist, is in a bad situation, a life-threatening situation, life-threatening illness or enemies or whatever it might be. They find themselves in a very difficult life-threatening situation. And secondly, that person cries out to God for deliverance. And when they cry out to God and say to me, deliver me, come to my assistance, they swear in oath a vow to offer a thanksgiving sacrifice when it's all said and done, and they're going to proclaim God's goodness to others.
Okay, then next, of course, if God saves that person from the situation, they're going to fulfill the vow. I will fulfill my vow. They go to the temple, they offer a thanksgiving sacrifice, also called a peace offering. In the temple with the prescribed bread and wine, now this is a communion meal, so they offer the sacrifice, and then this is the only sacrifice that the individual partakes in.
So typically the other sacrifices, prescribed in Leviticus, is either burned by the fire, meaning it's accepted by God, or part of it is going to go to the priest. But the peace offering or the thanksgiving offering is consumed by the offerer with friends and family. They eat the sacrifice along with bread and wine. So that's the fourth part.
They're all the friends and family have this gigantic big barbecue, and they're celebrating with each other, and everybody is happy. And then the person proclaims the story of deliverance. He explains to them what happened, the situation that they were in, and they eat, and they die together, and then they worship God. And when they sing, that oftentimes a Psalm might be used as an example of praise.
So those are the basic elements. It's very straightforward. You're in a bad situation. You cry out to God for help.
You're going to offer a thanksgiving sacrifice, which of course you wouldn't then fulfill with your family and friends at the temple, partaking in the sacrifice, the bread and the wine, and praising God. Pretty straightforward. But it's really the high point of all the sacrifices. And this is important because when you get to the New Testament, Jesus will fulfill this in his own Paschal Mysteries, beginning with the Last Supper.
So as many people know, the Eucharist means Thanksgiving. But Eucharistia is the translation for toda. Toda is thanksgiving in Hebrew. Eucharistia is thanksgiving in Greek.
And of course, thanksgiving is our English word. So when we celebrate the Eucharist, we're celebrating the thanksgiving sacrifice. But we're really celebrating the toda sacrifice of God delivering us from our bad situation of living and sin, right? Being a strange from God.
That's the first little point there. The Eucharistic sacrifice, the Eucharistic prayers, is a toda prayer. And so that's what Jesus was doing at the Last Supper. The Last Supper is the celebration of the Passover meal.
Now, the Jews thought the Passover was the quintessential greatest thanksgiving sacrifice of all. Because the Jewish people were in a difficult situation, namely slavery to Egypt. And then God delivered them from slavery. They sacrificed the Passover land.
They consumed it in their families proclaiming God's deliverance. And then they're out of there, right? And so every single year afterwards, when they sat down for the Passover meal, it was a thanksgiving sacrifice praising God and the company of family and friends for the deliverance from Egypt. So when Jesus celebrates the Passover, he transforms the Passover toda thanksgiving into the new testament thanksgiving sacrifice.
Because we're delivered from Satan's sin and death, right? So Jesus is the Passover lamb. He offers himself up for our deliverance. And then we consume that lamb under the form of bread and wine.
So the bread and the wine is no longer substantively bread and wine, but it's the body blood, soul, and divinity of Jesus. So we eat that bread and that wine. And then also the sacrifice itself in our Eucharistic sacrifice of the Mass. So I hope that makes sense there.
The Eucharist is a thanksgiving offering where we celebrate and seeing our deliverance from Satan's sin and death together as one family of God. That's just kind of the overview. There's a lot of materials here in your footnote. I gave you a lot of references to consult, but I hope that suffice it for right now to get the general gist of what a toda sacrifice is and then how it comes into play in the Psalms.
So the Psalms will have a toda or thanksgiving proclamation of deliverance from a difficult situation. Well, the Eucharist fulfills all that perfectly. So when it comes back to Psalm 22 and many other Psalms that we're going to see, it is the full toda cycle. So it begins with that difficult situation and it ends with proclaiming God's deliverance.
That's why I hide you highlight versus 25 and 26. Because when he says, from you comes my praise and the great congregation, my vows, I will pay before those who fear him and the afflicted shall eat and be satisfied. That's referencing that toda sacrifice element. He's going to fulfill the vow to offer to God a thanksgiving peace offering.
And everyone with him are going to eat of it and they're going to be satisfied while he proclaims God to them. All right. I hope that makes sense there. That's what Psalm 22 is, a really a toda cycle that some people call it.
Okay. All right. So that'll makes, I hope makes sense for you as to the Psalm itself. But it gets really, really exciting when you consider that this is all fulfilled in Jesus Christ.
Not just a Eucharistic element that I was explaining to you a moment ago, but it's fulfilled in the passion of Jesus Christ. It's fulfilled on the cross in a very, well, really the whole past school ministry is from the last supper all the way forward, even to the resurrection. He had all those elements. But Jesus quotes this Psalm from the cross.
He says, my God, my God, why has not forsaken me? So very, very consistently, unanimously. The early church fathers throughout all of Christian tradition has seen Psalm 22 as a messianic Psalm pointing and prophesying about the passion of our Lord Jesus Christ. So St.
Justin Martyr even from the second century, he says this, David the king and prophet who spoke about these things did not suffer them himself. So what does he mean? Really quickly, a quick, perithetical explanation. David himself did not suffer in this particular way.
He was in a bad situation, whatever the situation was, the life-threatening situation he's describing, he's describing it in very poetical hyperbolic terms. So his hands and feet were not literally pierced, but perhaps he described his own vulnerability in such a way where his hands and feet are bound, right? They're tied behind my hands or tied behind my back. So to speak, that's what we would say, right?
So he wasn't literally pierced, but metaphorically, he felt like he could do nothing with his hands and his feet, right? So David is using very poetic, very descriptive language to describe his, because consternation and distress in a situation, but that poetic language becomes prophetic language because it will be fulfilled literally by Jesus Christ. So it's a bit hyperbolic in poetic for David, whatever that situation was that he was suffering, but that language becomes descriptive and pro-profhetical for Jesus. That's what's going on here.
Yeah, David didn't have this exact same thing happen to him, but he's describing it in powerful terms because that's how he felt. Okay. All right, so in any case, as it goes on here, let me just reread this, St. Justin Martyr says, David the king and prophet who spoke about these things did not suffer themself.
Jesus Christ, however, stretched out his hands and was crucified by those who denied he was the Messiah. They tormented him and judged him just as the prophet said. The expression, they pierced my hands and my feet, even refers to the nails fixed in his hands and feet to the cross. All right, that's just one example.
I'm gonna give you a bunch more right now. So St. Justin Martyr and so many other saints, they all recognize this Psalm is messianic, it's prophetic for the suffering and the glorification of Jesus Christ. Okay, so Jesus does quote this from the cross.
When Jesus says, my God, my God, why has not forsaken me? I remember learning this in like 20 years ago when I was converting to Catholicism and somewhere along the line, I picked this up and I learned it and I was like, wow, this is crazy because a lot of Protestants will say that God turned his back on Jesus because Jesus was too ugly and too wretched to even look upon his son because he was suffering for the sins of all humanity and God just couldn't even look at him, right? That's not what's going on here. When Jesus says, my God, my God, why has not forsaken me?
He's not despairing. Like I was, I took pains to explain earlier when we first started the Psalm that the Psalmist is not despairing. There's too many, there's too much evidence in the very verses of the Psalm where he has confidence in God. So Jesus didn't, he never committed any sin and despair is a sin against the virtue of hope.
So Jesus is not despairing of God. Jesus is quoting the first line of Psalm 22 and this is a rabbinic teaching method. It's called a Ramesse. It's a hinting methodology.
So this happens in every single culture. Many teachers like to give the example of a number of different songs that you can say the first line of and we Americans would know exactly what that is. So very famously, teachers will say, the first line, let me just do it for you, right? Oh, say can you see, now you probably, if you're American listening to this, know the rest of the song by the dawn's early light, right?
I pledge allegiance to the flag in the United States of America. There's a whole bunch of other examples that you can use from pop culture or whatever. If you quote the very first line of a poem or a song, people will know the rest of it. They're going to know the theme of the song or the poem and then they're going to be able to see it, okay, in their mind's eye.
That's what Jesus is doing here by quoting the first line of Psalm 22. He is telling everybody who is looking at him while he's on the cross, I am fulfilling Psalm 22 from the cross. This Psalm is about me. It's about his distress and what happens to him when he suffers the hands of his enemies, but it's also going to be about the victorious side of the Psalm as well.
It's not just the misery. It's not just part one. It's not just the lament. It's also the thanksgiving and the praise.
So here's a bunch of examples here I put in your notes and I told you when you were reading this to highlight those verses, so hopefully it would be a little bit more fresh in your brains. So here in verse 7, chapter 22 verse 7, it talks about how the onlookers mock at him and wag their heads at him. Well, that exact same thing happens in Matthew 27, 39. I encourage you to look at those particular verses yourself because I'm afraid that this particular lesson is already going to be very, very long.
And if I was doing just one hour on Psalm 22, we can go a lot slower on this. But I think my point is going to be well proven here as we go through these examples. These various verses and elements of Psalm 22 are fulfilled by Christ in the Passion. So again, point number one, onlookers mock and wag their heads at the Psalmist.
Well, that's exactly what they do in Matthew 27, 39, towards Jesus. Actually, this isn't in the notes, but I would also point out where it talks about how dogs surround him. Well, dogs, as he probably know from setting the gospels, I don't know. Remember the Canaanite woman has said, you know, even dogs eat the crumbs at fall from their master's table.
That whole story there is about how Jews saw Gentiles as dogs, as unclean animals, which Jesus of course comes to rectify because Gentiles are invited into the kingdom as well to eat a table with Abraham, Isaac, and Jacob. But that's a whole another topic for the gospels. My point is that Gentiles were considered as dogs. So if the Psalmist says that dogs surround me, they're all around about me.
Well, that probably would refer to the Romans. The Romans are the Gentile dogs who surround Christ and then crucify him. So I think that would be a clear connection as well. In any case, point B, the crowds taught to the Psalmist taught him for his trust in God in verse eight.
Well, that's also exactly what happens in Matthew chapter 27 verse 43. They say, if you're the son of God, come off the cross and prove you're the son of God, right? Point C, casting lots for his garments. Well, that's a very easy connection right there where the soldiers cast lots for the garments of Jesus piercing his hands and his feet.
That's the most obvious of all. That's metaphorical language for David here, but it's literal language and prophetic language for Jesus Christ. E, where he says in verse 14, I am pouring out like water and my bones are out of joint. Well, what happened when Jesus's heart was pierced with the lamp?
His blood and water poured forth out of him. So again, it's metaphorical language in Psalm 22, but it becomes a literal prophecy of what happens with Jesus. Water pours out of the side of Jesus Christ. Then the whole bones thing as well says, you know, I am all my bones are out of joints and then he says, I can count all my bones without any shot without any doubt.
Well, first Jesus is trippenated. So you can see all of his bones and he's probably so emaciated and so dehydrated. He had so skinny from his suffering. You probably literally can see all of his bones.
That's kind of a good little point to keep in mind. It's not in the notes, but I just want to say that as well. All right, then the Psalmist says my tongue cleaves to my jaws. In John 19, you have the example of him thirsting.
He's so thirsty. He's looking for that wine to satiate his thirst. He says, I thirst. So there's a connection there.
And then the Psalmist says, you've laid me in the dust. Well, Jesus, of course, when he dies is laid in the ground, in the tomb, he went into the mountainside, Joseph of Arimathea's tomb. So he is laid in the dust. So you have all, I don't know how many that is.
I've put a couple of bonus ones up at the top of my head as I was telling you, we got around 10 different points of connections between the Psalmist's suffering in Jesus Christ. It's this Psalm is all about the suffering of Jesus, but it doesn't stop there because it's about the glorification of Jesus Christ as well. Because the second half is the praise, the thanks giving part where God does deliver him because he fulfills his vows in the midst of the congregation. That's in the eat and their satisfied.
We already talked about the Eucharistic connections there. But these last verses 27 and 28 is about how all the nations will praise him, right? All the ends of the earth shall remember and turn to the Lord. All the families of the nation shall worship before him.
So the victorious element of the passion of Jesus Christ is the resurrection and the conversion of all of the Gentiles, conversion of all the nations and families of the earth. And they're all going to bow down to him. And there's a great little resurrection connection here too. In verse 29 it says to him, shall all the proud of the earth bow down before him shall bow all who go down to the dust.
Well that's death, right? So even death itself will bow down to Christ and all who suffered death will bow down to Christ. And I think that you could spend some time with that unpacking a resurrection motif there as well. So in any case, very, very beautiful Psalm about the passion and the glorification of Jesus Christ.
So I really want you to see if you didn't know this before when he says to you when Jesus says on the cross, my God, my God, why hast thou forsaken me? He is not despairing. It's not like he is proclaiming that God is not looking at him, that God is abandoned him. That is metaphysically, theologically impossible for the Father to do.
All Jesus is doing here, not that it's simple, but it's simply it's really profound. He's quoting Psalm 22. He's hinting at it, which again, and he is remezing it so that we everybody sees and hopefully the wheels in their head begin to click, click, click, click, click, click. And they really holy moly, Jesus is fulfilling Psalm 22.
All right, beautiful lament praise, Psalm and call it a torah cycle. It's really fantastic. I hope you got a lot more at a Psalm 22 there, but Psalm 23, also very famous about the Lord as my shepherd, is a continuation of Psalm 22, I believe. And then these two Psalms become kind of a kernel or a launching pad for all the Psalms after it.
So the various themes we're going to see in 23 are going to be very, very important as we go through Psalm 24 and following throughout the rest of book one. Hey, this is Doc Neck. Thank you so much for listening to this course sample. If you enjoyed it and want to listen to the entire lesson, please become a student over at scripture and tradition.com where you can listen to this entire course, but also all the other courses that we have available in the S&T audio library where you can listen to them on demand, however, and whenever you want.
So thank you so much, God bless you and keep setting your Bible.