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Joel 1:1-2

God has Something to Say

Filed Under: Devotions by Chuck
December 14, 2022

The Christian life is indeed a “joyful” life. The Bible makes it clear that God wants us to be joyful. The Psalms are filled with spontaneous joy and triumph. The gospel accounts are filled with the joy that comes from the Good News of Jesus. In John 15:11, Jesus himself said, “These things I have spoken to you, that my joy may be in you, and that your joy may be full.” Acts 13:52 tells us of the disciple’s experience sharing their faith, “And the disciples were filled with joy and with the Holy Spirit.” But, I’m afraid that Ogilvie is right. “There is a tendency in our day to think that being a Christian should put us on a route bypassing the distresses of life. But shallow triumphalism does not help in the depths of difficulties. If God is only for the up, successful, hurrah times of life, He is excluded from three-fourths of our lives. Joel helps us stand at the intersection of the two tracks of life when painful, heartbreaking things happen.” In Joel, God “has something to say to us.”[1] “The word of the Lord that came to Joel, the son of Pethuel: Hear this, you elders; give ear, all inhabitants of the land! Has such a thing happened in your days, or in the days of your fathers?”

The message that God calls us all to hear begins with the observation that something has fallen on God’s people that has never happened before. Things that come into my life are often things I’ve not seen before and could not have imagined. All hardships and pains are fresh and new to the one experiencing them. McGee explains what has happened, “Apparently, Israel was in the midst of a great locust plague at this time. Locust plagues were rather commonplace in that land, but Joel calls to the old men and says, ‘Did anything like this ever happen in your day? Did it happen in the day of your fathers? Have you ever heard anything like this locust plague?’ Of course, they had to say, ‘No, this is the worst we’ve ever had.’”[2] Joel will describe this terrible event but then use it as an illustration of what will yet be future. One of my Hebrew professors comments, “The opening chapter describes the effects of a severe locust plague which had swept over the land, destroying the agricultural produce on which both man and beast so heavily depended for survival. This disaster signaled an even worse calamity to come—the destructive day of the Lord.”[3]

Many of the Old Testament prophets addressed the religious leaders or the political leaders. Yet some talk specifically to the whole nation or the individual as part of the nation. Baker says, “Joel’s message is to the latter, to the nation represented by various strands in society, from religious and political leaders through production workers to inebriates. All society needs to hear God’s warnings and join in national lament for the destruction facing them. This derives from a horrible plague, not of disease but of nature, in the form of locust swarms.”[4] It’s hard to imagine God bringing the curse of locusts on his own people after having delivered them from Egypt by using a locust plague as one of the means of bringing Pharoah to his knees before the God of Israel. But Guzik observes, “If we are accurate in thinking that Joel prophesied in 835 b.c. then the judgment he described came toward the end of the six-year reign of ungodliness under Queen Athaliah. No wonder God brought a heavy hand on Judah!”[5]

[1] Ogilvie, Lloyd J., and Lloyd J. Ogilvie. 1990. Hosea, Joel, Amos, Obadiah, Jonah. Vol. 22. The Preacher’s Commentary Series. Nashville, TN: Thomas Nelson Inc.

[2] McGee, J. Vernon. 1991. Thru the Bible Commentary: The Prophets (Hosea/Joel). Electronic ed. Vol. 27. Nashville: Thomas Nelson.

[3] Chisholm, Robert B., Jr. 1985. “Joel.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck, 1:1413. Wheaton, IL: Victor Books.

[4] Baker, David W. 2006. Joel, Obadiah, Malachi. The NIV Application Commentary. Grand Rapids, MI: Zondervan Publishing House.

[5] Guzik, David. 2000. Joel. David Guzik’s Commentaries on the Bible. Santa Barbara, CA: David Guzik.

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Hosea 1:1, Romans 5:11, 15:4

Married to God

Filed Under: Devotions by Chuck
December 13, 2022

Hosea’s moving story is addressed to both the northern and southern kingdom, as far as I can see. They are all God’s people, and God addresses them through this prophet. It’s also God’s word to us as well. Paul writes in Romans 15:4, “ For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.” The offer of forgiveness and restoration seen in Hosea and the Gospel of Jesus Christ is the hope of the world. The opening verse of Hosea is “The word of the Lord that came to Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.” The “word” Hosea heard from God and passed on is what Jesus, the living Word, came to demonstrate to us. Romans 5:8 says, “God demonstrates his love for us in the, while we were yet sinners, Christ died for us.” Hosea brings the message of God’s love to His people, even while they remain rebellious!

Hosea’s ministry took place during the reigns of four kings of the southern kingdom of Judah. Jeroboam II, son of Joash, was reigning as king in the northern kingdom of Israel. It seems to have been a long ministry, “perhaps fifty or sixty years, but we are told nothing about Hosea’s life during those years save the poignant story with which the prophecy begins.”[1] The strange thing is that during the reigns of the four kings of the south that are mentioned, there were six other kings that reigned in the north besides Jeroboam II. Checking the list, you’ll see that Zechariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea all reigned in the north during those times. Garrett suggests two explanations for this, “The reason appears to be twofold. First, he regarded Jeroboam II as the last king of Israel with any shred of legitimacy. Those after him were a pack of assassins and ambitious climbers with no right to the title ‘king.’ Second, he hoped for better things from Judah.”[2] He will be disappointed. Others endorse this explanation, “The failure to mention any of Jeroboam II’s successors may indicate something of the conflicting claims for legitimacy of rule in the turbulent closing years of the northern kingdom.”[3]

God sent Hosea to tell all the people that God’s promises will always be fulfilled. God’s steadfast love for us will not falter no matter how unfaithful we are. The picture of the long-suffering husband of the unfaithful wife that we encounter in the book of Hosea shows us in the explicit metaphor of marriage the themes of sin, breaking the covenant, judgment, repentance, and forgiveness.  One web page says this, “Embedded within the book of Hosea, then, is a powerful and ever-relevant reminder for God’s people around the world and down through time. God has bound himself to his people in the most personal, self-giving way possible. He is theirs; they are his. He and they belong to one another. They have committed themselves to one another.”[4]

[1] Boice, James Montgomery. 2002. The Minor Prophets: An Expositional Commentary. Grand Rapids, MI: Baker Books.

[2] Garrett, Duane A. 1997. Hosea, Joel. Vol. 19A. The New American Commentary. Nashville: Broadman & Holman Publishers.

[3] Patterson, Richard D., and Andrew E. Hill. 2008. Cornerstone Biblical Commentary, Vol 10: Minor Prophets, Hosea–Malachi. Carol Stream, IL: Tyndale House Publishers.

[4] https://www.esv.org/resources/esv-global-study-bible/global-message-of-hosea/

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Daniel 1:1-2

The War of the Worlds

Filed Under: Devotions by Chuck
December 12, 2022

The decline of Israel’s southern kingdom was slower than that of the northern kingdom which fell to Assyria in 721 BC. Judah took the fall of the northern kingdom to heart and amended her ways for a while and the southern kingdom survived for another 150 years. But they too turned away from their God and eventually experienced the same fate at the hands of the Babylonians. Before Nebuchadnezzar conquered Jerusalem and destroyed the temple, he humiliated her. The last few kings of Judah, Jehoiakim, Jehoiachin, and Zedekiah were all forced to do homage to him before he got tired of them and wiped out the city. Nebuchadnezzar’s first move on the city involved the demeaning of Jewish worship by looting the temple. Daniel opens with that. He says, “In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with some of the vessels of the house of God. And he brought them to the land of Shinar, to the house of his god, and placed the vessels in the treasury of his god.”

If my bible chronology is correct (and I think it is!), the third year of Jehoiakim’s reign would have put Daniel at about 16 years of age. That means that Daniel was born around 622 BC. Josiah had become king of Judah then. He was only eight years old. He was one of the most faithful kings of either the northern or southern kingdoms. His grandfather, Manasseh, had closed the doors of the temple and had them sealed shut. Josiah had them reopened when he was only 18 years old. Inside the temple, the word of God was rediscovered, and the priests and leaders of Jerusalem began teaching the Word of God that had been lost. This brought a spiritual revival to the nation. Daniel grew up in Jerusalem under that spiritual revival. In passing, please note that the hero of this book, Daniel had an upbringing strongly influenced by the Scriptures. Daniel is the one who is going to speak for God in a pagan community. But before he could speak for God, he had to hear God. Daniel knew his scriptures well and was able to live by them and proclaim them in a world that was at war. That same war is waging.

There has always been a battle between Jerusalem and Babylon. Augustine’s book “The City of God” contrasts these two as the city of God, Jerusalem, and the city of the world, Babylon. They stand opposed to each other. Boice says recognizing this struggle “Reminds us that the struggle between Nebuchadnezzar and God, recorded in Daniel, is actually only one example of that greater struggle between the world’s way of doing things and God’s way of doing things, which has prevailed at all times and prevails today. It is this that makes Daniel a contemporary book.”[1]

[1] Boice, James Montgomery. 2003. Daniel: An Expositional Commentary. Grand Rapids, MI: Baker Books.

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Ezekiel 1:1, Psalm 137:1-6

By The Waters of Babylon

Filed Under: Devotions by Chuck
December 11, 2022

Some Bible books set the scene fairly well for you and Ezekiel is one of those books. It begins to identify the date and place, “In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the Chebar canal, the heavens were opened, and I saw visions of God.”The date tells us that Ezekiel’s vision was happening as the Southern Kingdom of Israel, Judah, was nearing its end. Babylon was about to destroy the city and the temple in 586 BC. So, scholars seem to agree that Ezekiel had his vision around July 31, 593 BC according to our calendar. Jehoiachin was the second to last king of the southern kingdom but had been taken captive to Babylon about five years earlier. He was replaced with a puppet king of Nebuchadnezzar, Zedekiah. Ezekiel was taken captive with him. The date is well attested to and agreed upon by most conservative scholars.

As far as the place is concerned, Stuart explains, “Verse 1, in the first person and thus spoken by Ezekiel himself, functions as an introduction to the entire book and makes two paramount points: (1) Ezekiel was among the exiles; (2) he saw revelatory visions. Virtually everything we read in this extensive book was first reported to that defeated community of expatriate Jews forcibly deported to Mesopotamia by the Babylonians, an unknown number of whom (probably a few hundred) lived where Ezekiel did at the city of Tel-Abib along the Chebar River. This river was in fact a great irrigation canal that took water from the Euphrates River at the city of Nippur and carried it in a large semicircle through the countryside until it rejoined the Euphrates downstream near the city of Uruk.”[1]

Ezekiel and his fellow Israelites were ripped away from their homes. It’s not that they didn’t have a home, they knew they had one but it had been taken away from them by their enemies. They had been uprooted. As one writer puts it, “It is having deep roots which have now been plucked up, and there you are, with roots dangling, writhing in pain, exposed to a cold and jeering world, longing to be restored to native and nurturing soil. Exile is knowing precisely where you belong, but knowing that you can’t go back.”[2] Psalm 137:1-6 expresses what that was like. It says, “By the Waters of Babylon, there we sat down and wept when we remembered Zion. On the willows there we hung up our lyres. For there, our captors required of us songs, and our tormentors, mirth, saying, ‘Sing us one of the songs of Zion!’ How shall we sing the Lord’s song in a foreign land?  If I forget you, O Jerusalem, let my right hand forget its skill!  Let my tongue stick to the roof of my mouth, if I do not remember you if I do not set Jerusalem above my highest joy!” You might join me sometimes in feeling like a foreigner in a strange land. I find myself by my own “waters of Babylon” where I want to sit down and weep. We’re aliens and pilgrims in a world foreign to our values and far from the home, we long for. The good news for the Israelites, and for you and me, is that God speaks to His people, even in a foreign land. He used Ezekiel to speak to Israel and Ezekiel can speak to us for God if we want to hear him.

[1] Stuart, Douglas, and Lloyd J. Ogilvie. 1989. Ezekiel. Vol. 20. The Preacher’s Commentary Series. Nashville, TN: Thomas Nelson Inc.

[2] Duguid, Iain M. 1999. Ezekiel. The NIV Application Commentary. Grand Rapids, MI: Zondervan Publishing House.

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Lamentations 1:1, Jeremiah 29:11

God Does Care!

Filed Under: Devotions by Chuck
December 10, 2022

There are 22 verses in the first chapter of Lamentations. Each verse begins with a successive letter of the Hebrew alphabet. Verse one starts with a word that begins with an aleph. Verse two begins with a word that starts with the second letter of the Hebrew alphabet, bet. It goes through the whole alphabet in the 22 verses. This book was meant to be memorized. This book was one of the books recited annually by the Jewish faithful. The pain and suffering of Israel throughout the years are memorialized in this book. When Jeremiah laments Jerusalem’s fall and the temple’s destruction, he uses the picture of a childless widow. She once had everything, but now she is desolate. When you trace the history of the Jewish people, you find the climax in the prime of Solomon’s life, where the nation leads the whole world in commerce, literature, military might, and extravagant luxury. But she is empty because she turned her back on the institution that made her great, the worship of the one true God. Jeremiah writes in Lamentations 1:1, “How lonely sits the city that was full of people! How like a widow has she become, she who was great among the nations! She who was a princess among the provinces has become a slave.”

William Wetmore Story was commissioned to create a sculpture based on the description of the first verse of Lamentations. He shows her alone on her throne, despondent at the destruction around her yet regal in a way as she wears a symbol of Jewish piety on her forehead: The phylactery. There is still the look of pride holding her head up. She represents the spirit of the Jewish people even after the great catastrophes they have experienced over the years. Even as the tribes were scattered throughout the world, Israel maintained her integrity as a people wherever they went. Guest tells us, “When the Roman emperor Titus conquered Jerusalem in a.d. 70, he stamped a coin to commemorate her loss and his gain. The image on that coin was none other than the image of a widow, bowed and shrouded in grief. ‘The princess among the provinces Has become a slave!’ (v. 1). Once ‘full of people,’ she is now all alone. The husband she has lost is none other than the Lord Himself, the generous provider, the gentle protector, and the lover whose love she had never returned.”[1]

In my opinion, both of the artistic depictions of Jerusalem in her desolation fall short of the Biblical text. What we truly see is not a proud Jewess but a broken woman. She has lost her husband. Her children have been enslaved, and she sits mourning in the rubble of her life. I like the way Wright describes the scene, “Perhaps it’s because I’m a man, but few things are more emotionally moving than a woman in tears, sobbing out some desperate pain or loss. Perhaps only the tears of a seriously injured or bereaved child are more unbearable. This chapter assaults the eyes and ears of our imagination with both a weeping woman and destitute children. The Poet presents the city of Jerusalem as a woman in the deepest depths of mourning and pain.”[2] Furthermore, it looks like no one cares! This is not the case, however.  God does care, and He’s working behind the scenes. Even in light of the great suffering God has allowed to befall them, he has reminded them in Jeremiah 29:11, “I know the plans I have for you, declares the Lord: plans to prosper you, not to harm you, plans that give you hope and a future.” No matter how dire the situation, know that God will work all things together for good (Romans 8:28).

[1] Guest, John, and Lloyd J. Ogilvie. 1988. Jeremiah, Lamentations. Vol. 19. The Preacher’s Commentary Series. Nashville, TN: Thomas Nelson Inc.

[2] Wright, Christopher J. H. 2015. The Message of Lamentations: Honest to God. Edited by Alec Motyer and Derek Tidball. The Bible Speaks Today. England: Inter-Varsity Press.

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Jeremiah 7:13-15

The Call to the Prodigal

Filed Under: Devotions by Chuck
December 9, 2022

The citizens of the southern kingdom of Judah had turned their back on God just as the children of the northern kingdom. God allowed Assyria to conquer, enslave and scatter the ten tribes of the north. The southern kingdom still existed, and God had used Jeremiah as His spokesman to bring them to repentance. But like the northern kingdom, their fate was secured by their failure to listen and act on Jeremiah’s prophecy. So God informed them that the same fate the northern kingdom (referred to as Ephraim) experienced would also be their lot. Jeremiah 7:13-15 says, “And now, because you have done all these things, declares the Lord, and when I spoke to you persistently, you did not listen, and when I called you, you did not answer. Therefore I will do to the house that is called by my name, and in which you trust, and to the place that I gave to you and your fathers, as I did to Shiloh. And I will cast you out of my sight, as I cast out all your kinsmen, all the offspring of Ephraim.”

The Israelites had taken the ark of the covenant into battle with them as the secret weapon that would bring them victory over the Philistines. God would not be used as a good luck charm. The Philistines captured the ark. As people of God, the northern kingdom felt that their religious association with Yahweh would guarantee victory over Assyria. It did not. Now, as Dearman observes, “Taken as a whole, the prophet charges that those attending temple service love neither God nor neighbor according to the standards of the Torah. Instead, they grasp at the magical properties of the temple in hopes that God will protect the city against the enemy.”[1] Jeremiah makes it clear that God is not going to do that. Religion is not going to save them. Like the soldier under fire in the foxhole, it’s time to repent. When facing imminent danger, “The people grasped at any symbol of security, which for them was the temple. Jeremiah’s sermon, however, exposed the fallacy of their trust. Their only real security lay not in a building but in moral uprightness, faithfulness, and obedience to their God.”[2]

God had called them back many times. He repeated the call many times but to no avail. God loves people and wants none to perish. “The call of a merciful Creator who hath no pleasure in the death and destruction of His fallen creatures: and would rather they should repent and live; the call of a tender Father, who looks with compassion upon the prodigal wanderer, invites and urges him to abandon his wretchedness and want, and come back to his home of plenty, and his Father’s bosom again, and assures him of a joyous welcome if he will; the call of a Friend—that Friend that sticketh closer than a brother—even of Jesus our best friend, our elder brother.”[3]

[1] Dearman, J. Andrew. 2002. Jeremiah and Lamentations. The NIV Application Commentary. Grand Rapids, MI: Zondervan Publishing House.

[2] Huey, F. B. 1993. Jeremiah, Lamentations. Vol. 16. The New American Commentary. Nashville: Broadman & Holman Publishers.

[3] Exell, Joseph S. 1905. The Biblical Illustrator: Jeremiah. Vol. 1. The Biblical Illustrator. New York; Chicago; Toronto; London; Edinburgh: Fleming H. Revell Company; Francis Griffiths.

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Isaiah 1:1

The Lord’s Salvation

Filed Under: Devotions by Chuck
December 8, 2022

Like Obadiah, Micah, and Nahum, Isaiah’s prophecy came to him in a vision. Visions from God are a matter of genuine debate today. I’ve never had one. There have been times I wish God would send me one, but that hasn’t happened. But, I’m surely not going to be the one to say, “God doesn’t use visions today.” He doesn’t use them with me. To answer whether God uses visions today or not, the Christian “God Questions” website says, “Yes! Does God give visions to people today? Possibly. Should we expect visions to be an ordinary occurrence? No. As recorded in the Bible, God spoke to people many times by means of visions. Examples are Joseph, son of Jacob; Joseph, the husband of Mary; Solomon; Isaiah; Ezekiel; Daniel; Peter; and Paul. The prophet Joel predicted an outpouring of visions, and this was confirmed by the apostle Peter in Acts chapter 2. It is important to note that the difference between a vision and a dream is that a vision is given when a person is awake while a dream is given when a person is asleep.”[1]

The book opens up with the setting of Isaiah’s vision, “The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” This represents the 10th through 13th King of Judah. Uzziah reigned in Judah for 52 years. Jothan reigned for 16 years, Ahaz reigned for 16 years, and Hezekiah reigned for 29 years. Wow! Isaiah shared his vision with four kings over about 113 years. Isaiah was the son of Amoz. According to rabbinic tradition, Amoz was the brother of Amaziah, king of Judah. According to Ortland, “We know that Isaiah was a married man with children. We think he was a resident of Jerusalem. But the most important thing about Isaiah is his name. His Hebrew name means ‘The Lord saves.’ This man’s very identity announces grace from beyond ourselves. We don’t like that. We want to retain control, save face, set our own terms, and pay our own way.”[2]

God sent Isaiah a vision. It’s the vision of salvation. Can we ever relieve a troubled conscience? Is there really a pardon for sin? Do the dying really live on somewhere? Is there a future state? Is there really such a thing as eternal happiness? If so, how do I attain it? Is there really any purpose or meaning to life? Does it really matter what I believe? The answers to these questions and many more cannot be discovered by staring into outer space. They cannot be answered by looking within ourselves. They cannot be answered by studying the physical elements or the working of the brain, or the programs of a government. The only way we’ll ever know the answers to those questions is if we get an answer from beyond. Job asks some questions that call for a negative reply.  Job 11:7-9 says, “Can you find out the deep things of God? Can you find out the limit of the Almighty?  It is higher than heaven—what can you do? Deeper than Sheol—what can you know? Its measure is longer than the earth and broader than the sea.” We’ll only know the answer to these questions if God chooses to reveal them to us. He told them to Isaiah, who gave them to us. The message of Isaiah is his name: “The Lord’s Salvation.”

[1] https://www.gotquestions.org/visions-Christian.html

[2] Ortlund, Raymond C., Jr., and R. Kent Hughes. 2005. Isaiah: God Saves Sinners. Preaching the Word. Wheaton, IL: Crossway Books.

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Matthew 1:1

Joy to the world!

Filed Under: Devotions by Chuck
December 7, 2022

In Genesis 3:15, God promises Adam and Eve that he would send a man, a seed of the woman, who would deliver them from their sin. The curse of labor in delivery for the woman, hard work in the fields for the man, and animosity and strife with Satan and each other, as well as death, would be their state until the deliverer comes. Thousands of years go by, and the history of mankind is filled with these struggles; murder, strife, and war mark the entire history of mankind. The New Testament opens with the identification of Jesus as the promised deliverer. Matthew goes to great lengths to connect Jesus with the history of the human race by making the connection of Jesus with the promised seed. The first verse of the New Testament might be the title of the entire book and even the entire New Testament. It says, “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.” The Handbook for Translators tells us, “The word Jesus is a Greek equivalent of a well-known Hebrew name. It is constructed from two Hebrew words which mean ‘Lord’ and ‘save,’ and it is probably best taken in its root meaning: ‘O Lord, save.’ In 1:21, the angel indicates to Mary the true and full significance of the name Jesus—he will save his people from their sins.”[1] This connects Jesus not only with Abraham and David but also with the promise in Genesis 3:15.

Luther’s German translation says, “This is the book of the story of Jesus Christ.” He preferred this translation because the Gospel includes not only Jesus’ connection with the past but also includes all of the words and deeds of Jesus as recorded in the Gospel. I don’t like the word “story.” It might imply that this is something other than fact. I’d rather translate it as “This is the book of the history of Jesus Christ.” The history of Jesus makes him an heir to the throne of Israel. Boice says, “Matthew’s genealogy proves that Jesus had descended from King David and was, therefore, qualified to be the Jews’ Messiah (‘Your house and your kingdom will endure forever before me,’ 2 Sam. 7:16). And his reference to Abraham is a first and early suggestion that Jesus is also the one through whom the blessings of God would be given, not only to Jews but to the Gentile nations as well (‘All peoples on earth will be blessed through you,’ Gen. 12:3).”[2]

Exell gives four reasons why he believes this genealogy is significant, “The first record is the book of the generation of Jesus Christ. What does this signify? 1. A man’s beginnings, a man’s ancestors, have something to do with both his character and his life. 2. Christ was the sacred heir of all the ancient world. 3. The genealogy reminds us how all the past was preparing for Jesus. 4. But more than all, the generations of Jesus Christ show us the birth of the new world, the new time, and the new institutions, which are to end in the perfect glory of the Father and the perfect blessedness of the race.”[3] Christmas is a celebration of the coming of the Messiah, Not Santa Claus. Remember, the reason for the season is to celebrate the birth of the one who would save the world. This brings such a spirit of hope to Christians that celebrating this event is always joyous. Joy to the world!

[1] Newman, Barclay Moon, and Philip C. Stine. 1992. A Handbook on the Gospel of Matthew. UBS Handbook Series. New York: United Bible Societies.

[2] Boice, James Montgomery. 2001. The Gospel of Matthew. Grand Rapids, MI: Baker Books.

[3] Exell, Joseph S. 1952. The Biblical Illustrator: Matthew. Grand Rapids, MI: Baker Book House.

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