'The REAL Reason Abinadi Was Killed'
- Abinadi was NOT killed because he wouldn't give 'Good Tidings'
- In fact, Abinadi did give 'Good Tidings'
- Abinadi was killed because he preached of the coming of the Messiah/King/Melchizedek and the Doctrine of Christ
- Jesus Christ is the Suffering Servant of Isaiah 53
- Abinadi is a 'type' of the Suffering Servant
Come Follow Me
LDS Mormon Book of Mormon Mosiah
in this episode we talk about the real
reason they killed Abinadi here we go
the issue here is the interpretation of
Isaiah 52 7 to 10 being about Jehovah
and the doctrine of Christ that is
coming down into the image of man being
born of Mary and lowering himself below
everybody that's what the problem is
that's what he's interpreting and in
Isaiah here that's why he's going right
to this right now
just like Limhi said he's not going to
something that says I'm bringing good
tidings to you even though you think
you're a good people that's not that's
not what's happening and it's just not
what's happening this is about by God
reigneth right in 52 7 to 10 this is
about Jehovah reigning as the king in
perhaps in the millennium in Zion and
this is talking about Noah here who is
the king and how he reigns compared to
how King Benjamin reigns and how it is
all under the name of Jesus Christ what
name are they under this is about the
prophecy of the coming of the Messiah
the savior of the world and so then
right from 52 7 to 10 right and in
isaiah Abinadi’s going to continue on
with the words in chapter 53 and this is
where we get the idea of the servant
right one of the servant songs this is
the suffering servant this is what is so
crucial in understanding remember with
King Benjamin he in a sense through his
service as a servant is a suffering
servant he's the servant this is an
important part of this whole ritualistic
concept of the suffering servant or of
just the servant of God remember again
when John the Baptist introduces Jesus
Christ he introduces him as the Lamb of
God in Aramaic the language of John the
Baptist likely and of Jesus Christ
the word talya in Aramaic is lamb and it
is also servant he could very well be
really introducing him there not just as
the lamb of god as we think of lamb but
as the servant of god in other words
tying him to the role that we find in
the four sermon songs of the messianic
prophet isaiah and just a little bit
from isaiah 53 that Obinna die goes
over here he says who hath believed our
report and to whom is the arm of the
Lord revealed for he shall grow up
before him as a tender plant and as a
root out of dry ground he is despised
and rejected of men a man of sorrows and
acquainted with grief and we hid as it
were our faces from him he was despised
and we esteemed him not
think about ritual here right if this is
something that started with Isaiah or
maybe existed before I think I would
guess existed before something like this
is ritualistic language and this is
something that could be created into a
drama and this is something that is
understood as part of the doctrine of
Christ and the perhaps was carried out
during the time of the Feast of
Tabernacles when the king would be
Re-coronated right or a new king
was coronated surely he has borne our
griefs and carried our sorrows yet we
did esteem him stricken smitten of God
and afflicted but he was wounded for our
transgressions he was bruised for our
iniquities the chastisement of our peace
was upon him and with His stripes we are
healed so in other words it talks about
him being whipped right which is exactly
what happens he's scourged by a whip and
he says talking about all of us who were
fallen every one of us all we like sheep
have gone astray
we have turned everyone to his own way
and the LORD hath laid on him the
iniquity of us all
it is the Redeemer this is Jesus Christ
this is a role that a king would play
perhaps in this ritual this is what King
Benjamin was playing it looks like to me
in his ceremony of coronation with
Mosiah at a Feast of Tabernacles event
and again this is what a Ben and I goes
directly to right I mean he's
taking Isaiah 52 7 to 10 and he's now
going beyond it into chapter 53 to
explain it to answer them and what does
it mean to him what does this mean he's
talking about the Redeemer he's talking
about Jesus Christ that's what it's
about
he was oppressed and he was afflicted
yet he opened not his mouth he is
brought as a lamb to the slaughter and
as a sheep before her shares his dumb so
he opened not his mouth he was taken
from prison and from judgment and who
shall declare his generation for he was
cut off out of the land of the living
for the transgression of my people was
he stricken and at the end here down in
verse 12 that we have in Messiah 14 he
hath poured out his soul unto death and
he was numbered with the transgressors
think of the two men that were next to
him when he was crucified or you know
what think of just him going through all
of the transgressions in Gethsemane and
he bore the sins of many and made
intercession for the transgressors right
this is Jesus Christ that's what it been
a die immediately goes to hey you guys
aren't teaching the law of Moses the way
it's supposed to be taught the law of
Moses doesn't save you right on its own
let me tell you what 52 7 to 10 is about
and he goes right into
chapter 53 of Isaiah with the suffering
servant okay then he continues here
expounding on the role of Christ and who
he is and trying to preach this doctrine
to these people who have completely
rejected Jesus Christ in the higher law
and remember again just real quick going
back to Mosiah 7 in Lim highs words the
son of King Noah he says this in verse
27 is he's talking about this prophet
who was slain and because he said unto
them that Christ was the god the father
of all things right so this is what
Bennett eyes about to go into this is
another problem for them in other words
that the Anointed One the one that was
going to be the savior is actually God
not a political Messiah not anybody else
so we get in a very interesting point
about doctrine here about how Christ is
both the father and the son this is a
very different doctrine from the Trinity
for example right
these are roles or you know how we talk
about how in temple drama right people
can fill different roles they are or
titles in a ceremony in a royal
procession and coronation there are
titles that are given well one of the
titles that is given to Jesus Christ and
to Jehovah even is the father and pay
very close attention here to the
language from Obinna die
this is chapter 15 verse 1 he says I
would that you should understand that
God Himself shall come down among the
children of men and shall redeem his
people he knows that's what they don't
believe this is what gets him killed
right here right we're told that in
chapter 7 in those ayah 7 it's this is
it he's saying that God is the Messiah
he's saying Jehovah
is Hamas yet Misha right God is Jehovah
is Christ Jehovah is the Messiah and
he's going to lower himself down to us
let me say it again I would that ye
should understand that God himself shall
come down among the children of men and
shall redeem his people look at the term
redeem what we've just gone over here
with the suffering servant in Chapter 14
of Messiah which is basically chapter 53
of Messiah of Isaiah right and like
it's a little confusing but he's putting
the priests question that they're trying
to snare him with of Isaiah 52 7 to 10
into context and this is what he's
saying he's goes right into the doctrine
of Christ right to the core he's saying
that the suffering servant in chapter 53
of Isaiah is God himself
it is Jehovah and because verse 2 and
because he dwelleth in the flesh he
shall be called the Son of God now
remember when we were going through the
New Testament I brought this up often
because this is what's it this is very
important to understand why is he called
the Son of God remember there are many
titles to a king he's a king he fills
many roles one of his titles Jehovah's
titles to them Jehovah is the son of God
what does that mean we usually refer to
this in a way that it means the son of
our Father in heaven
which is true that's doctrinally exact
and importance to understanding what
others consider to be the Trinity right
that these are two separate beings but
it's not what the title means the title
of the Son of God doesn't mean the son
of the Father
it means the son of his mother right
because it is or at least to be more
exact maybe it means both but to be more
exact it's he says it right here in
verse 2 and because he dwelleth in flesh
who gives him the flesh
he shall be called the Son of God and
having subjected the flesh to the will
of the Father
being the father and the son so he is
the son because he's born to Mary's born
to a woman that's what it means when we
talk about the son of God in the New
Testament John the Evangelist write for
the in the fourth gospel says that he
writes it after the other three Gospels
have been around for decades he says he
writes this because he wants everyone to
know that Jesus Christ is the son of God
specifically in other words that's the
doctrine that he condescends down to us
and is born and takes on our image of
what we are that's exactly what the
angel said to Nephi in his vision about
about his father Lehigh's dream as soon
as he asks what the tree is which to me
there's very little doubt that it is the
doctrine of Christ that's what the Tree
of Life represents and when asked about
the tree the angel starts talking about
the condescension of God do you know
what the condescension of God is and
then he takes Nephi and vision to
Nazareth to marry right because that's
the doctrine right and just like we get
from limb high in Chapter 7 of Mosiah
there are two things that are happening
here there is that God is going to lower
himself into our image that's how much
love he has and that is something that
King Noah and his priests do not accept
and then the second part of that is that
we are in the image of God so that we
can become like him
those two things are completely removed
here for King Noah and his priests if
you go back to two weeks ago and listen
to the second part of King Benjamin's
speech on the podcast that I did you'll
see where those two points might be even
a little further going through chapter 3
of Mosiah I think the title that I put
on the thumbnail is Mosiah Messiah and
if you go back and look at that in that
doctrine of Christ chapter of Mosiah 3
we go over those two things and then
later that's right that later we talked
about becoming and that is the second
half of that that portion of the
doctrine of Christ now today in most of
Christianity they do accept that God
lowered himself and was incarnated right
that's all there but the second half of
that is not that we are in the image of
God and that image of God doesn't just
mean for Latter day Saints we oftentimes
look at that like oh we we look like him
we're kind of like him that he is a we
would use it as a way of talking about
the nature of God that he has a physical
body but it's well beyond that what it
really means is that we have his nature
that's really what it means it means
that we are like him not just that he
has a physical body it means that we can
ascend and grow and progress to become
like him that is a an integral part of
the doctrine of Christ and he follows up
here he says the Father
so Jesus Christ is the father because he
was conceived by the power of God and
the son because of the flesh so he
becomes then the father in the Senate in
other words he fills those two roles and
they are one God the very eternal father
of heaven and of earth in other words
it's he's one being he is one being and
he is both our Father he'll go over that
in a minute how and he is the son of God
so he's the son of an eternal father and
he is our Father if we accept him and
then he clarifies the last chapter a
little bit more about the suffering
servant he says and thus the flesh
becoming subject to the spirit or the
son to the Father
being one God suffereth temptation and
yieldeth not to temptation you give that
a little bit in theology there did
Jesus Christ actually experienced
temptation absolutely he
experienced temptation otherwise his
agency really doesn't count and
otherwise the love he has for us and the
ability to overcome all of that doesn't
count but is he suffereth himself to be
mocked and scourged and cast out and
disowned by his people right he's
talking about the suffering servant he
says even as Isaiah said he shall be led
as a sheep before the share is dumb
so he opened not his mouth right this is
this is an expose on Isaiah on the
suffering servant that it is Jesus
Christ
I know one scholar in particular kind of
uses this like well they're using this
and using it as typology and making it
he's like likening the
scripture unto Jesus Christ I don't buy
that at all I don't buy that at all
of the prophets have prophesied about
Jesus Christ
including Isaiah that's what this is
about and he says behold I say unto you
that when his soul has been made and
offering for sin he shall see his seed
this is also as a ax and now what say ye
and who shall be his seed this was
misinterpreted by some LDS scholars
early on in the nineteenth century but
it says in verse 11 behold I say unto
you that whosoever has heard the words
of the prophets like Isaiah
yay all the holy prophets who have
prophesied concerning the coming of the
Lord I say unto you that all those who
have hearkened unto their words and
believed that the Lord would redeem his
people and have looked forward to that
day for a remission of their sins
I say into you that these are his seed
or they are the heirs of the kingdom of
God in other words that is how he is our
Father and I know I you know I sound a
little
passionate about this and I I've just
read too much I've read too much about
this being diluted
down into something that that removes
the doctrine of Christ in Old Testament
times it's not true this whole trial
here is about the doctrine of Christ
please at least take that into
consideration so now he's talked about
those that are his seed those that have
accepted Jesus Christ that's really what
that's about and then it follows up here
in verse 13 and he says yay and are not
the prophets everyone that has opened
his mouth to prophecy that has not
fallen into transgression I mean all the
holy prophets ever since the world began
I send to you that they are his seed all
right think of our fluid hierarchy that
we go over all the time right everybody
who was accepted Christ as his seed the
prophets right would be a little a
little above that right there a little
bit above that in their calling they are
his seed so he's explaining what Isaiah
52 7 to 10 is especially verse 7 here
because in 14 it said and enter and
again realize that talking about Isaiah
himself that's the person who accepted
Jesus Christ he's not writing Isaiah 52
and Isaiah 53 with a suffering servant
with just some King in mind like
Hezekiah that is not true makes though
logically when you understand temple
drama and ritual and you understand what
Abinadi is clarifying here
Isaiah clearly according to a Ben and I
is talking about Jesus Christ and the
doctrine of Christ and saying that
Isaiah 52 7 to 10 is about Jesus Christ
and that the suffering servant of
chapter 53 is Jesus Christ but then he
goes into chap into that first verse 7
of 52 7 to 10 and says about the
prophets or perhaps about all of those
that are the seed of Jesus cry
he says and these are they who have
published peace right who have brought
good tidings of good who have published
salvation and said unto Zion thy God
reigneth okay so we're getting the first
interpretation the first is the idea of
who are those that are publishing peace
he says this right after he talks about
the prophets it's hard for me to
understand if he's talking about just
the prophets or all of those people here
that have accepted Christ let's say for
right now because we're gonna go down a
little bit further here that it's just
the prophets right they're one example
of those that are publishing peace this
whole idea of Jesus Christ as the
father and we are his seed is is all
being put together here for this whole
interpretation that he's giving of
Isaiah right that's how he's getting to
this
that's why Limhi talks about it
because Jesus Christ or the Messiah as
the father as God right is how he's
coming into Isaiah 52 7 to 10 at least
in this chapter Messiah 15 and by the
way Benjamin goes into this also
King Benjamin looking back at his in
chapter 3 and he continues so these are
they that bring good tidings remember
that good tidings or the good news is
mah Basar or mah Basar right which is
which is which is Jesus Christ it's that
the good news is what is then taken
in Old English and given the words
God spell or good spell or good news
that's what the gospel is so when they
talk about good tidings here they repeat
it twice they are talking about the good
news that Jesus Christ is coming down to
the earth and taking on our sins that's
what good tidings means
that is the Hebrew word for gospel is
Bashar or Bashar my Hebrew isn't good
enough to know I said I see them in two
different variations at least but that's
the underlying Hebrew that you find in
in Isaiah 52 7 and how beautiful upon
the mountains were their feet remember
we talked about this just a bit ago
about how this would look and comparing
this to Mount Sinai and to the Holy of
Holies with the throne and the footstool
of the Ark of the Covenant it's about a
king right it's about it's about
Melchizedek the Melchizedek King the
king of righteousness and again how
beautiful upon the mountains are the
feet of those that are still publishing
peace and again how beautiful upon the
mountains are the feet of those who
shall hereafter publish peace from this
time henceforth and forever and then he
says and relates this back to Jesus
Christ himself as the one who publishes
peace which would show him as being kind
of the Melchizedek so so far we can kind
of you look at this that those that
publish piece as a Melchizedek role
right that's that the prophets would
have the Melchizedek Priesthood and the
King is the king of righteousness
perhaps also with the Melchizedek
Priesthood including the Davidic Kings
so he says look this is not all oh how
beautiful upon the mountains are the
feet of him that bringeth good tidings
who bringeth the gospel the good news
Jesus Christ that is the founder of
peace so Jehovah himself
yay even the Lord who has redeemed his
people yay him who has granted salvation
unto his people so it seems we can look
at this in a duality that the people of
the Dead Sea Scrolls the Essenes right
the people of Qumran that is they look
forward to their new Melchizedek and the
interpreted Isaiah 52 7 to 10 with
Melchizedek in mind that they're looking
for the Messiah the new Melchizedek
that's going to come but that is also a
title in a row
that is being filled that perhaps we
could say is filled also by the prophets
and perhaps by all those that accept
Christ and maybe it means those that go
through the temple I don't know right
but there's something there about a
level of those that accept Christ the
prophets and in Jesus Christ himself in
a Melchizedek role right the one that
reigns in Zion in verse 19 he follows up
and says for were it not for the
redemption which he hath made for his
people again he's I've been a nice
talking to people that don't believe in
Jesus Christ right he's interpreting
Isaiah for them for were it not for the
redemption which he hath made for his
people which was prepared from the
foundation of the world I say unto you
were it not for this all mankind must
have perished in other words your law of
Moses is great even though you don't
follow it but it is not what saves
people everyone will perish just with
the law of Moses can't have it alone so
here a Bennett I is giving a direct
answer to the interpretation of 52 7 to
10 that's what he's doing
that's the question at hand and
if you've looked around at other sources
you're going to hear a different answer
because it's just something that has
been repeated quite frankly because I've
researched this since the end of the
19th century the end of the 19th century
so with what one man interpreted
everybody else has kind of built off of
that in this traditional interpretation
of what Isaiah 52 7 to 10 means and why
Abinadi is on trial and why they
kill them I've given you the evidence
direct from Limhi’s mouth why they
kill him and if you understand that what
a Bennett eye is doing here is preaching
about Jesus Christ through his
interpretation of what Isaiah means then
there is little doubt that you can
believe that he was killed for any other
reason and he goes on with his doctrine
of Christ but behold the bands of death
shall be broken and the Sun reigneth
right so the Sun reigneth remember that
in 52 seven to ten at the at the end of
verse seven it says those that publish
with salvation it says about the feet
upon the mountain of those that are he
who bringeth good tidings of him that
bringeth good tidings and that saith
unto Zion thy God reigneth right so we
get a tie into that phrase here in verse
20 of Mosiah 15 but behold the bands of
death shall be broken and the Sun
reigneth in other words that's who this
is about the one who descended to below
every one the one who came down the god
that came down to earth into the image
of man and therefore and this is an
understanding a a doctrine before the
time of Jesus Christ right he says and
he that hath power over the dead
therefore he bringeth to pass the
resurrection of the Dead so this is all
something that is understood you would
imagine also by Isaiah and all of the
prophets previously even goes into a
first resurrection here and talking also
about those that are called in that
first resurrection those that are the
seed of Jesus Christ and here he uses
the word by the way just as others have
here in the Book of Mormon he uses the
word Christ he's making it as Nephi
would say very plain very plain then he
says in 22 and now the resurrection of
all the prophets and all those who
believed in their words or all those
that have kept the commandments of God
shall come forth in the first
resurrection therefore they are the
first resurrection right so we give this
idea again here of roles and two-fluid
hierarchy right where we have all the
people are the seed that that accept
Christ and the prophets are his seed and
then of course you have Jesus Christ
himself right all three of those levels
are those who are have published piece
and that continue to publish piece
and whose feet are on the mountain and
again in those terms we think of a milk
acidic role even for individuals not
just for the profits and then he goes on
and expounds on all of this as he's gone
through the interpretation of Isaiah and
the doctrine of Christ saying that
justice cannot be denied
right justice has to be there that's why
there has to be a redeemer and at the
time shall come that the salvation of
the Lord shall be declared to every
nation kindred tongue and people
remember with the Gentiles this is a
Melchizedek Priesthood a higher law
reference and in preaching to all of the
Gentiles and to everybody of every
nation he goes back into 52 seven to ten
and says hey Lord thy Watchmen shall
lift up their voice with the voice
together they shall sing for they shall
see eye to eye think of Jeremiah's New
Covenant when the Lord shall bring again
Zion he's interweaving all this together
here and then he finishes off with ten
and nine and ten break forth into joy
sing together he wastes places of
Jerusalem for the LORD hath comforted
his people he hath redeemed Jerusalem
it's like a chiasmus he's capping it
off here on the back end the Lord hath
made bear his holy arm in the eyes of
all the nations and all the ends of the
earth shall see the salvation of our God
because it's going to be preached to
everyone from all those that are the
seed of Jesus Christ and from the
prophets so we see here this beautiful
weaving in response to the gotcha
question from the priests a Bennett I
knows this is going to get him into
trouble but he goes and he preaches the
doctrine of Christ to them anyway in
response to the question of what does
Isaiah 52 7 to 10 mean it is Jesus
Christ
it is the melodic role it is the royal
priesthood it is the higher law it is
God Himself who will
lower himself to us which in turn allows
us to ascend to him and then he starts
talking about Christ and Christ in
Christ in Christ and just expounds more
and more on this doctrine of Christ in
chapter 16 and it was if there was no
redemption made us as an enemy of God we
would have no chance we would all perish
and now if Christ had not come into the
world speaking of things to come as
though they had already come there could
have been no redemption Mosiah 16:6
so he's talking as if Christ has already
come even though he hasn't remember
according to the chapter summary here
were at about 148 BC and verse 7 and if
Christ had not risen from the dead or
have broken the bands of death that the
grave should have no victory and that
death should have no sting there could
have been no resurrection what is this
all about
pretty clear death is swallowed up in
Christ he is the light and the life of
the world could very easily be a
reference to the menorah in fact it says
here which is very interesting you know
the menorah in the second temple we know
specifically maybe in the first temple -
but the menorah in the second temple is
you know you could never let the light
go out that's what Hanukkah is all about
right it miraculously stays lit while
they're at war for eight days it says
here in verse nine he is the light and
the life of the world a light that is
endless and that can never be darkened
right the menorah can never go out yeah
and also a life which is endless that
there can be no more death and he says
look you need to repent right watching
not to tremble and repent of your sins
and remember that only in and through
Christ can he be saved this whole idea
of just law of Moses is malarkey right
therefore if he teach the law of Moses
also teach that it is a shadow of things
which are to come teach them that
redemption come
through Christ the Lord who is the very
eternal father
that's what limp I said and the
understanding I think they're to King
Noah and his priests is that he is God
right the god of the Old Testament
Jehovah that's their problem
so after he's finished all of this right
and again what is this all about
again you don't see things here about
national about nationalism that's
something that you read a lot in the
LDS scholarship that somehow this is
about a nationalistic fervor with King
Noah and his priests and that they feel
that they're the covenant people again
I'm not saying that doesn't exist that's
a very easy thing to have and to fall
back on when you get rid of a higher law
but that's not the point here right
that's not at all what a Bennett I is
preaching about the question is about
Isaiah 52 seven to ten the entire
response here is about Jesus Christ
so they take him to kill him but there's
one among them who is Alma right one of
the priests he bolts he gets out because
he believes what Abinadi is said
and so they put him into prison a
Bennett I and again we get we get that
he was in prison for three days or some
I don't know if this is imagery from
Mormon or imagery from Alma but he's in
for three days just like three just like
Jonah right or just like Christ when
he is taken from the cross and then
resurrection on the third day but
there's some similar imagery going on
here they understand all that is going
to happen with Jesus Christ this is very
easily could be a prophetic
allusion to the Savior and it says here
remember that the Savior was also on
trial and it was about blasphemy and
then King Noah says Obinna die we have
found an accusation against thee and
thou art worthy of death they're putting
him to death because he preached the
God was going to be born to a woman that
he had so much love for us that he would
lower himself below us and that we would
have an opportunity to become like him
and he says it right here in verse eight
for thou hast said that God himself
should come down among the children of
men and now for this cause thou shalt be
put to death unless thou wilt recall all
the words which thou has spoken evil
concerning me and my people why that's
why they're killing him they say it over
and over again this is this is all I
again the reason I'm passionate about
this I've just read too many times
people going in and saying that this is
a different reason we can't lose sight
of the doctrine of Christ we just can't
this is the core of what Mormon is
writing about outside of the visit of
Christ himself so a minute I says I'm
not gonna recall anything until they
take him and they scourge his skin right
they scourge his skin so who else is
scourge Christ is scourge with a whip
right he is scourged as says here with
faggots or twigs
yeah even unto death so there's a
question as to how he actually died and
we there's the idea that he was you know
killed on you know put to death by fire
on a stake which is very possible that
still could be what that means right the
bottom of what's below him could be a
bunch of twigs a bunch of branches that
they light on fire and that scourges him
so the branches scourge him right but
others have a more literal translation
of that where they have taken the branch
and they use those and they're on fire
already and they and they beat him they
scourge him with it and just as you
would with a whip so to speak and they
beat him which is also possible but I
don't think that's the only
interpretation and he says as this is
happening to him that whatever is
happening to him will also
happen to them that is he suffers the
pains of death by fire because he
believes in the salvation of the Lord
their God he believes in the doctrine of
Christ in the Messiah being God and that
in that day they're going to be hunted
and taken by the hand of their enemies
and they shall suffer as I suffer the
pains of death by fire and he ends then
in verse 20 there's this great sermon in
answering and interpreting Isaiah and
clarifying Isaiah that's what the Book
of Mormon does for us it clarifies the
Bible not the other way around
right although at times it can the Bible
can clarify the Book of Mormon for us
but the Book of Mormon is the authority
and its purpose is to help clarify the
stick of Judah and so a Bennett I having
given this great sermon interpreting
Isaiah especially 50 to 7 to 10 but
going into 53 also the suffering servant
saying this is Jesus Christ and that's
how I interpret it and it's more than
likely that the priest who brought this
up knew that that's how he was going to
interpret it they preferred to interpret
it a different way and they used this to
make an accusation of blasphemy that God
himself would lower himself to us and
think about that as the crux of the
gospel of the crux of the doctrine of
Christ without that we don't have a God
that could love it as much as he does
there's no other way for that to happen
and that it is only through that
condescension of God and through his
sacrifice in Gethsemane and on the cross
that we can have salvation that the
lower law by itself our works our
obedience our prayers our are vital but
they alone can't do it it's not our
merit that gets us all the way there
I'll talk to you next time
50% Complete
Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua.