I have designed a website to serve as an Online Book Store for the things I have written and published on Amazon. These are in the form of both Kindle eBooks, and paperback books. Some of you may recall a Series I presented on "The Lord's Prayer" several years ago. My original notes for this and other Bible Studies have been greatly revised and expanded for these publications. For further details on the books that are available, and for ordering information, click the following:
https://arvkbook.wixsite.com/romansbooks
If you purchase and read any of my books, Thank you! I would also greatly appreciate a review on Amazon!
“Questions and Answers, Part V” by Romans
https://www.youtube.com/watch?v=N_lrrq_opng
We are continuing in our Series, “Questions and Answers.” Tonight, I will present to you, Installment 5. We are still in the Book of Genesis, and we will, in the life and experience of the Patriarch Joseph, encounter a series of thought-provoking questions and types of Christ, which also have significant application to our own lives as New Testament Christians, and our future existence in the Family and Kingdom of God.
We read beginning in Genesis 37:5: “And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. And he said unto them, Hear, I pray you, this dream which I have dreamed: For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.”
We come in the next verses the questions asked by Joseph's brothers and his father: “And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? And his brethren envied him; but his father observed the saying.”
What do we see here but the very picture of the hostile rejection Jesus experienced by His brothers the Jews. John tells us of Jesus in John 1:11: “He came unto His own, and His own received Him not.” The words hatred and envy appear in the verses we just read. Jesus said, “He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause” (John 15:23-25). And when He was on trial before Pilate, we find that even Pilate “knew that the chief priests had delivered him for envy (Mark 15:10).
As we just read, Joseph's brothers asked him, “Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?” This again is an attitude Jesus was aware of in regard to His own coming rule over the earth. He spoke the following Parable: “He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us” (Luke 19:12-14). The hostile reception, and resistance to rulership were both experienced by Joseph and Jesus.
Of Joseph's own experience with his brothers, Albert Barnes writes, “Joseph’s dreams excite the jealousy of his brothers. His frankness in reciting his dream to his brothers marks a spirit devoid of guile, and only dimly conscious of the import of his nightly visions. The first dream represents by a figure the humble submission of all his brothers to him, as they rightly interpret it. “For his dreams and for his words.” The meaning of this dream was offensive enough, and his telling of it rendered it even more disagreeable. A second dream is given to express the certainty of the event Gen_41:32. The former serves to interpret the latter. There the sheaves are connected with the brothers who bound them, and thereby indicate the parties.
The eleven stars are not so connected with them. But here Joseph is introduced directly without a figure, and the number eleven, taken along with the eleven sheaves of the former dream, makes the application to the brothers plain. The sun and moon clearly point out the father and mother. The mother is to be taken, we conceive, in the abstract, without nicely inquiring whether it means the departed Rachel, or the probably still living Leah. Not even the latter seems to have lived to see the fulfillment of this prophetic dream.
“The second dream only aggravated the hatred of his brothers; but his father, while rebuking him for his speeches, yet marked the saying. The rebuke
seems to imply that the dream, or the telling of it, appears to his father to indicate the lurking of a self-sufficient or ambitious spirit within the breast of the youthful Joseph. The twofold intimation, however, came from a higher source.”
Matthew Henry says, “Here, I. Joseph relates the prophetical dreams he had. Though he was now very young (about seventeen years old), yet he was pious and devout, and well-inclined, and this fitted him for God's gracious discoveries of himself to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him under the long and grievous troubles with which he was to be exercised. Thus Christ had a joy set before him, and so have Christians. Note, God has ways of preparing his people beforehand for the trials which they cannot foresee, but which he has an eye to in the comforts with which he furnishes them.
His dreams were, 1. That his brethren's sheaves all bowed to his, intimating upon what occasion they should be brought to do homage to him, namely, in seeking to him for corn; their empty sheaves should bow to his full one. 2. That the sun, and moon, and eleven stars, did obeisance to him. Joseph was more of a prophet than a politician, else he would have kept this to himself, when he could not but know that his brethren did already hate him and that this would but the more exasperate them. But, if he told it in his simplicity, yet God directed it for the mortification of his brethren. Observe, Joseph dreamed of his preferment, but he did not dream of his imprisonment. Thus many young people, when they are setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble.
II. His brethren take it very ill, and are more and more enraged against him: Shalt thou indeed reign over us? See here, 1. How truly they interpreted his dream, that he should reign over them. Those become the expositors of his dream who were enemies to the accomplishment of it, as in Gideon's story; they perceived that he spoke of them. The event exactly answered to this interpretation. 2. How scornfully they resented it: “Shalt thou, who are but one, reign over us, who are many? Thou, who are the youngest, over us who are older?” Note, The reign and dominion of Jesus Christ, our Joseph, have been, and are, despised and striven against by a carnal and unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright, in the morning of the resurrection, is thought of with the utmost disdain.
His father gives him a gentle rebuke for it, yet observes the saying. Probably he checked him for it, to lessen the offence which his brethren would be apt to take at it; yet he took notice of it more than he seemed to do: he insinuated that it was but an idle dream, because his mother was brought in, who had been dead some time since; whereas the sun, moon, and eleven stars, signify no more than the whole family that should have a dependence upon him, and be glad to be beholden to him.
Note, The faith of God's people in God's promises is often sorely shaken by their misunderstanding the promises and then suggesting the improbabilities that attend the performance; but God is doing his own work, and will do it, whether we understand him aright or no. Jacob, like Mary, kept these things in his heart, and no doubt remembered them long afterwards, when the event answered to the prediction.”
When Joseph was sent by his father to see how his brothers were faring, they saw him coming and hatched a plot to kill him. An alternate plan saved his life, brought about when a caravan of Midianites were seen on their way to Egypt. Joseph was sold as a slave to them by his brothers. This is also a foreshadow of Jesus Christ where we read in Philippians 2:6-7: “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant...” The word translated “servant” there was translated from the original Greek word, “doulos.” Its literal translation was “slave.” It was a description that both Joseph and Jesus shared.
We have to keep in mind that all that Joseph was experiencing, was not merely allowed by God, it was orchestrated by God and for His own Purposes. When we experience things that turn our lives upside down, we would do well to remember Joseph's own unshaken faithfullness, and attitude of acceptance through it all. After having been elevated to Second in Command in what was likely the world's first ruling Empire, Joseph said to his brothers in Genesis 50:20, “... ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.” That also can be said of Jesus' crucifixion. Those that demanded it thought evil against Christ, but God meant it, not allowed it, not grudgingly tolerated it... no! God meant it, for good!
Before, however, coming to that place of understanding, when Joseph was still a slave – a favored and trusted slave – but a slave nonetheless, we read a question that Joseph asked that one would never expect from someone thrust into the circumstances in which he found himself. That question was not, as David would ask centuries later, “How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?” (Psalms 13:1). Unlike Job, Joseph did not ask, “Why died I not from the womb? why did I not give up the ghost when I came out of the belly?” (Job 3:11). Joseph asked a a very different question.
As I said, he was a slave in a foreign country, but all that he touched prospered. Potiphar his master recognized his integrity. “Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand” (Genesis 39:4). And then Potiphar's wife turned her eyes on him and attempted to seduce him. Although it is not written in the account, I feel I am on fairly safe ground to say that Satan turned the temptation dial all the way up to 10. I can believe that the questions that ran through Joseph mind that were very close to the question Job's wife, (interestingly the only member of the family Satan spared) who asked, “Dost thou still retain thine integrity? curse God, and die” (Job 2:9).
How did Joseph, instead, respond to Potiphar's wife's solicitations? He responded, “There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife...” And then Joseph asked, “How then can I do this great wickedness, and sin against God?” (Genesis 39:9).
Matthew Henry writes, “Here is, I. A most shameful instance of impudence and immodesty in Joseph's mistress, the shame and scandal of her sex, perfectly lost to all virtue and honour, and not to be mentioned, nor thought of, without the utmost indignation. It was well that she was an Egyptian; for we must have shared in the confusion if such folly had been found in Israel. Observe,
I. Her sin began in the eye: She cast her eyes upon Joseph, who was a goodly person, and well-favoured. Note, (1.) Remarkable beauty, either of men or women, often proves a dangerous snare both to themselves and others, which forbids pride in it and commands constant watchfulness against the temptation that attends it; favour is deceitful - deceiving. (2.) We have great need to make a covenant with our eyes (as we read in Job 31:1), lest the eye infect the heart. Joseph's mistress had a husband that ought to have been to her for a covering of the eyes from all others.
2. She was daring and shameless in the sin. With an impudent face, and a harlot's forehead, she said, Lie with me, having already, by her wanton looks and unchaste desires, committed adultery with him in her heart. Note, Where the unclean spirit gets possession and dominion in a soul, it is as with the possessed of the devils, the clothes of modesty are thrown off and the bands and fetters of shame are broken in pieces. When lust has got head, it will stick at nothing, blush at nothing; decency, and reputation, and conscience, are all sacrificed to that Baal-peor.
3. She was urgent and violent in the temptation. Often she had been denied with the strongest reasons, and yet as often renewed her vile solicitations. She spoke to him day by day. Now this was, (1.) Great wickedness in her, and showed her heart fully set to do evil. (2.) A great temptation to Joseph. The hand of Satan, no doubt, was in it, who, when he found he could not overcome him with troubles and the frowns of the world (for in them he still held fast his integrity), assaulted him with soft and charming pleasures, which have ruined more than the former, and have slain their ten-thousands.
II. Here is a most illustrious instance of virtue and resolved chastity in Joseph, who, by the grace of God, was enabled to resist and overcome this temptation; and, all things considered, his escape was, for aught I know, as great an instance of the divine power as the deliverance of the three children out of the fiery furnace.
1. The temptation he was assaulted with was very strong. Never was a more violent onset made upon the fort of chastity than this recorded here. (1.) The sin he was tempted to was uncleanness, which considering his youth, his beauty, his single state, and his plentiful living at the table of a ruler, was a sin which, one would think, might most easily beset him and betray him. (2.) The tempter was his mistress, a person of quality, whom it was his place to obey and his interest to oblige, whose favour would contribute more than any thing to his preferment, and by whose means he might arrive at the highest honours of the court.
On the other hand, it was at his utmost peril if he slighted her, and made her his enemy. (3.) Opportunity makes a thief, makes an adulterer, and that favoured the temptation. The tempter was in the house with him; his business led him to be, without any suspicion, where she was; none of the family were within (Gen_39:11); there appeared no danger of its being ever discovered, or, if it should be suspected, his mistress would protect him. (4.) To all this was added importunity, frequent constant importunity, to such a degree that, at last, she laid violent hands on him.
2. His resistance of the temptation was very brave, and the victory truly honourable. The almighty grace of God enabled him to overcome this assault of the enemy, (1.) By strength of reason; and wherever right reason may be heard, religion no doubt will carry the day. He argues from the respect he owed both to God and his master. [1.] He would not wrong his master, nor do such an irreparable injury to his honour. He considers, and urges, how kind his master had been to him, what a confidence he had reposed in him, in how many instances he had befriended him, for which he abhorred the thought of making such an ungrateful return.
Note, We are bound in honour, as well as justice and gratitude, not in any thing to injure those that have a good opinion of us and place a trust in us, how secretly soever it may be done. See how he argues (Gen_39:9): “There is none greater in this house than I, therefore I will not do it.”
Note, Those that are great, instead of being proud of their greatness, should use it as an argument against sin. “Is none greater than I? Then I will scorn to do a wicked thing; it is below me to serve a base lust; I will not disparage myself so much.” [2.] He would not offend his God. This is the chief argument with which he strengthens his aversion to the sin. How can I do this? not only, How shall I? or, How dare I? but, How can I? Id possumus, quod jure possumus - We can do that which we can do lawfully. It is good to shut out sin with the strongest bar, even that of an impossibility. Three arguments Joseph urges upon himself.
First, He considers who he was that was tempted. “I; others may perhaps take their liberty, but I cannot. I that am an Israelite in covenant with God, that profess religion, and relation to him: it is next to impossible for me to do so.” Secondly, What the sin was to which he was tempted: This great wickedness. Others might look upon it as a small matter, a peccadillo, a trick of youth; but Joseph had another idea of it. In general, when at any time we are tempted to sin, we must consider the great wickedness there is in it, let sin appear sin (Rom_7:13), call it by its own name, and never go about to lessen it. Particularly let the sin of uncleanness always be looked upon as great wickedness, as an exceedingly sinful sin, that wars against the soul as much as any other.
Thirdly, Against whom he was tempted to sin - against God; not only, “How shall I do it, and sin against my master, my mistress, myself, my own body and soul; but against God?” Note, Gracious souls look upon this as the worst thing in sin that it is against God, against his nature and his dominion, against his love and his design. Those that love God do for this reason hate sin.
(2.) By stedfastness of resolution. The grace of God enabled him to overcome the temptation by avoiding the tempter. [1.] He hearkened not to her, so much as to be with her, Gen_39:10. Note, Those that would be kept from harm must keep themselves out of harm's way. Avoid it, pass not by it. Nay, [2.] When she laid hold of him, he left his garment in her hand. He would not stay so much as to parley with the temptation, but flew out from it with the utmost abhorrence; he left his garment, as one escaping for his life. Note, It is better to lose a good coat than a good conscience.”
Joseph resisted her advances, declared his faithfulness to God, and retreated. Potiphar's wife grabs his outer garment, and uses it as “proof” to her husband of Joseph's attempt rape. Under other circumstances, or had it been another slave, Potiphar as an Officer in Pharaoh's Court could have had Joseph killed on the spot. But God was with Joseph; He had a specific purpose for all that Joseph was going through. Joseph was placed, instead, in prison where the king's prisoners were sentenced. And we read once again that God had not abandoned Joseph... far from it! “But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison. And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it” (Genesis 39:21-22).
Because this was the king's prison, when the cupbearer and chief baker had provoked Pharaoh in some unnamed way, they were sent to where Joseph had been, now, for some 11 years! They each had a disturbing and confusing dream which, they said, no one could interpret. Joseph asked them a question in Genesis 40:9: “Do not interpretations belong to God? tell me them, I pray you.” So they each did, and in each case what God had revealed to Joseph as to their interpretation of their dreams came out exactly as Joseph had said: the cupbearer was restored to full service, and the baker was beheaded. Many miss this amazing foreshadowing of the life of Jesus Christ. Like Joseph in prison with these two servants of Pharaoh, Jesus was crucified with two condemned thieves. And, like Joseph, Jesus had good news for only of the two thieves.
The cupbearer failed to mention his experience to Pharaoh until, two years later, Pharaoh had two troubling and confusing dreams. At that point, the cupbearer remembered and related to Pharaoh his own experience in which Joseph interpreted the dream of himself and that of the chief baker. Joseph was cleaned up, and brought before Pharaoh to interpret his dreams. Once again, Joseph gives full credit for any dream interpretations to God, saying, “It is not in me: God shall give Pharaoh an answer of peace.” (Genesis 41:16).
After hearing the interpretation that God had given Joseph, as well as Joseph's recommendations regarding the 7 years of plenty and devastating drought, that someone be put first over food preservation, and then over distribution, Pharaoh asks a question of his own in Genesis 41:37: “Can we find such a one as this is, a man in whom the Spirit of God is?”
The Preacher's Homiletical tells us, “Pharaoh accepts Joseph's advice, in which he shows:— I. His wisdom and prudence. 1. In acting upon the best evidence he had. The interpretation seemed to be clear and just; the course advised, reasonable. Pharaoh did not wait for a demonstrated certainty; but seeing that the next step before him was clear, he took that step. This is just our position with regard to the will and and purpose of God as revealed in the Bible. The Bible speaks to us of many things which now we cannot prove. We have to believe much upon evidence which our reason might persuade us is inconclusive, but which faith teaches us to receive. We are told of a time in which we may lay up for the future, and it is our wisdom to make that provision while we have opportunity. The message of Joseph carried with it the conviction of truth. So does the message of the Bible. To the Christian, faith is the verification of the invisible.
2. In choosing a fit man for the crisis. Everything now pointed to Joseph as the right man for the times. Pharaoh appeals to his courtiers as to whether it was not the wisest course to appoint Joseph at the head of affairs. They make no answer; as they were, perhaps, a little jealous of this foreigner, like as the Babylonish nobles were towards Daniel. And Pharaoh also shows his prudence in removing all social disabilities from this foreigner. He asserts his own authority as the fountain of rank. He invests Joseph with the symbols and array of dignity and honour. He naturalizes him by giving him a new name, and so removing Egyptian prejudices.
Joseph was fitly named, “the salvation of life,” for he was in very deed the preserver of life, the salvation of his country. This new name would tend to exalt the character of Joseph in the eyes of all the people. Joseph’s social standing was further assured by his marriage with the daughter of the priest of On. (Gen_41:45.) The priests of Egypt were the highest class in the State, the landed aristocracy. They attended, and even controlled the kings. Besides, Joseph’s father-in-law was the chief priest of On—the royal city. By marriage into this high caste Joseph’s social position was at once determined and secured.
II. His piety. When we speak of Pharaoh’s piety, it is not intended that it should be reckoned by our modern Christian standard. God accepts according to what a man hath, and not according to what he hath not. Surely it was a heaven-taught instinct which led Pharaoh to recognise the spirit of God in Joseph. He believed that he had before him a man who enjoyed intercourse with God, and who was inspired by Him. And his conviction of the Godlike character and calling of Joseph was stronger than the tyranny of any feelings bred by a sense of propriety, or by the stern law of custom. It required strong principle to overcome national prejudices and the rigour of social order.
But Pharaoh braved all consequences, so convinced was he that Joseph was a man taught of God... Joseph had mentioned the true God to Pharaoh, and this was not without its blessed effect. Joseph was permitted to worship the God of his fathers, and we have reason to believe that Pharaoh, to some extent, entered into the spirit of that worship. “In the account of Pharaoh’s dealings with Joseph, the Egyptian monarch appears to have acted with the strictest honesty and integrity, and as a reward he was supernaturally apprised of the famine which should come upon his land. When he exclaims concerning Joseph, ‘Can we find such a man as this, a man in whom the spirit of the Lord is?’ he seems to have been actuated by a spirit of real piety. Hard it would be, indeed, to question the salvability of a monarch who could come to this pious resolution.
Can we find such a man as this? Hence some collect that Joseph preached many more things to the king, of God, His power, providence, goodness, etc., than are here recorded; and was therefore so admired, and advanced to the office of teaching his senators wisdom. “To bind his princes to his soul, and make wise his elders” (as we read in Psalms 105:22), as the original hath it.—Trapp.
It is a sign of great wisdom to be able to give the best counsel; but it is a sign of wisdom also to be able to appreciate such counsel when it is given, and to be ready to follow it. Pharaoh was sensible that a divine person or a divine influence had enlightened Joseph’s mind and given him this extraordinary knowledge. His proposal therefore, to honour Joseph was a virtual honouring of the God whom he served. His affairs, he was convinced, would be most likely to prosper in the hands of a a man whom God loved and taught.—(Bush.)
Let's not carelessly read over three very interesting things in this account of Joseph being elevated to the Second in Command of the Egyptian Empire. First, the Pharaoh wanted in his court and in the public to see his choice as Second in Command, and know that Joseph had been given unlimited authority, and that only Pharaoh was over him. Jesus described Himself in similar words when He said, “My Father is greater than I,” in John 14:28. I am also reminded of Joseph's elevation to power when I read Jesus' words after His resurrection: “All power is given unto me in heaven and in earth” (Matthew 28:18).
Joseph's ascension to this position of great power, also foreshadowed Christ's rule as King of kings, and Lord of lords. We read of Joseph, “And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt” (Genesis 41:41-43).
When Jesus returns to establish the Kingdom of God on earth, and rule all nations from Jerusalem, we read of Him: “Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11).
Third, after having given all credit for dream interpretation to God, and, after the food was stored, but before Joseph demonstrated any competence in being able to equitably distribute the food, we read in Genesis 41:55: “And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do.”
This is a foreshadow of Jesus' first miracle. Before He had demonstrated an ability to perform miracles, when Jesus' mother Mary attempted to alleviate a different shortage, this time wine at a wedding feast, instead of food, she used virtually the same command to the servants regarding Jesus at the wedding as Pharaoh did to his own servants: “Whatsoever he saith unto you, do it” (John 2:5).
When the famine expanded into Canaan where Jacob and Joseph's brothers were living, Jacob heard there was food in Egypt. He sent his ten of his eleven remaining sons to Egypt to buy food, keeping Benjamin, the only other son of Rachel, with him for safe keeping. When they arrived in Egypt, as per Pharaoh's decree, everybody in need of food had to see Joseph to obtain that food. This, to me, is one of the most amazing and satisfying stories in Scripture. They had not sent him off to the Egyptian equivalent of the Wharton School of Business. They had sold their brother Joseph into slavery.
Joseph, in those 20 total years he had been in Egypt, and especially the last seven years of plenty, had become quite fluent in speaking Egyptian. When the brothers arrived, they may have been older and perhaps taller and with fuller beards, but he immediately recognized them. Their course interaction with each other, and their other various mannerisms were likely unchanged. There was, however, no way for them to imagine in their wildest dreams, that the gruff Egyptian Official, speaking to them through an interpreter no less, was their disowned and enslaved brother!
As with Christ, Joseph's identity was hidden from his brothers when they first saw him. When they met a second time, Joseph revealed himself to them. No longer did they resist his rule and hate him. Joseph's rulership over them this time was fully embraced. Jesus came to His own, and His own received Him not (John 1:11). When He returns in Power and Glory to this earth, His rule will ultimately be fully recognized and fully accepted.
The prophet Isaiah tells us, “And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.” Tonight we looked at the Questions that were asked to and by and for the Patriarch Joseph, and how so many aspects of his life were remarkable and inspiring foreshadows of the Life, Ministry and Kingly Reign of Jesus Christ.
This concludes this evening's Discussion, “Questions and Answers, Part 5.”
This Discussion was originally presented “live” on September 3rd, 2018.