Two Years Later

Spring 2017

It’s been almost two years since I last wrote a “life” post. After last year’s March furnace fires, things quieted down… briefly. After the fire Mari and I moved into the on-campus missionary housing at SBTS and finished up our semester there. At the end of that my parents came up to help us move everything into a friend’s garage. We surprised my parents with the good news they’d been waiting for: Mari was pregnant.

They were, of course, ecstatic, and there was, of course, a catch: after we heading back to Norway for the summer, I would return alone to Louisville in the fall while Mari would work in Norway to get maternity leave. Because I need a Master’s degree in theology to get a visa to do any theological work in Norway, I couldn’t even intern at our church in Norway. Getting a master’s degree, then, was top priority for me, and I would have until the end of 2019 (when Mari will finish).

Who would want to give a visa to that guy?

Summer 2017

Mari and I had a good summer in between. We drove around Jotunheimen National Park where Norway’s tallest mountain stands.

 

 

This is the Knight’s Leap next to Ridderspranget, a current in the river Sjoa.      I didn’t try to jump it.

Fall and Winter 2017-18

In the fall, my parents helped me move into my new efficiency apartment, just big enough for one person, and I smashed five classes together. I came back to Norway for the winter break to my wonderful, very pregnant wife. Now, our son was “supposed” to be born on January 3rd. That being so, our plan was that I would head back to KY on the 19th, and Mari and Micah would visit sometime later that semester. But then Micah didn’t come on the 3rd, but on Sunday the 14th. My plan changed the instant he was born. How could I leave on Friday?

After emailing Southern and making numerous class changes, I was able to stay in Norway for another month and help Mari take care of our newborn baby boy, Micah Jonathan Robinson. It was the best sleep deprivation I’ve ever had trying to figure out our little boy. When I had to head back to KY, I was then leaving two loves. Thankfully, I only needed to wait five weeks to see them again.

Spring and Summer 2018

I crammed all of my Systematic II and III work into those five weeks and then relished the six weeks I spent with Mari and Micah when they visited. We drove all over to see friends and family, but unfortunately we could not fit everyone in (always the problem).

M&M flew back to Norway. I packed up our apartment, and two weeks later I followed. Mari had had two online classes with Southern this past summer while I spent time looking after Micah and tried to let Mari do her schoolwork. We went through Philippians with our church’s youth group on Wednesday evenings, and I was able to teach a Bible study through the book of Colossians for three weeks at our church in July, which was good fun. This semester I am taking three classes (a light, easy load), and Mari had an online class. Micah sleeps well and is a now-crawling, cute, happy, patient ten-month-old who likes to laugh.

Winter 2018

Visa issues still abound (for now). Mari is not yet an on-campus student, so she is only “visiting” (and is thus on a visitor’s visa). Thus she can only be here for 90 days. 90 days in-90 days out, that’s how those visas work. I was in Norway for 90 days in the summer. All that to say, Mari has to leave the country by Nov. 11, and I can’t enter Norway until Nov. 21. What will we do in the meantime? Go to one of our dearest, favorite places on earth: York, England.

We’ll spend the winter in Norway, and when we return to KY Mari will be a student again and I will be working at home and watching a one-year-old trying to figure out our future. We’ll see how that goes.

Book Review: The Sermon on the Mount and Human Flourishing (Jonathan Pennington)

Jonathan Pennington, Associate Professor of New Testament Interpretation and the Director of Research Doctoral Studies at SBTS, author of Reading the Gospels Wisely and Heaven and Earth in the Gospel of Matthew, has written “a historical, literary, and theological exposition of the Sermon on the Mount” (1). He situates the Sermon “in the dual context of Jewish wisdom literature and the Greco-Roman virtue tradition, both of which are concerned with the great theological and existential question of human flourishing” (1). It is laid out in three parts with his own translation and an introduction providing an overall reading strategy for the Sermon.

No section of Scripture has been written about more than the Sermon, and in the introduction Pennington summarizes how the Sermon has been interpreted throughout the patristic, medieval, reformational, modern periods, and he helpfully includes non-western and non-caucasian readings. Although not everyone would be interested in reading the history of interpretation, Pennington says, “We cannot simply identify one of these readings as right and others as all wrong. Each has a contribution to make to our understanding” (13).

Jesus, the true king and embodiment of God’s Law, “is the epitome of wisdom and virtue” (15). Pennington defines what he means by flourishing:

True human flourishing is only available through communion with the Father God through his revealed Son, Jesus, as we are empowered by the Holy Spirit. This flourishing is only experienced through faithful, heart-deep, whole-person discipleship, following Jesus’ teachings and life, which situate the disciple into God’s community or kingdom. This flourishing will only be experienced fully in the eschaton, when God finally establishes his reign upon the earth. as followers of Jesus journey through their lives, they will experience suffering in this world, which in God’s providence is in fact a means to true flourishing even now. (14-15)

Summary

It isn’t enough to translate the sermon and think that words mean to us what it means to Jesus’ audience. What does it mean to be “blessed”? In chapter one Pennington provides and “encyclopedic context of the sermon” by examines Israel’s story, the setting of Second Temple Judaism wisdom literature, and the Greco-Roman virtue tradition and how their worldviews around certain terms Jesus uses. Peace (shalom) was established in God’s original creation. Wisdom and, later, apocalyptic literature came about because the fear of the Lord, faithfully living under the kingship of Yahweh, brought true life, and Israel looked to the end when sin would be vanquished. For the Greco-Romans, true flourishing came with virtuous living. Jesus’ Sermon brings these two ideas together, which can be seen in his use of specific words like “blessing/flourishing,” “perfect/whole,” “wise,” “fool,” “righteous,” and “reward.”

In chapters two and three, Pennington performs a word study on the words makarios (“blessed”) and teleios (perfect)two major concepts within the Sermon. When Jesus says, “Blessed is the one…” he means that in this certain state of being, this one is flourishing. The one who is meek, humble, and looked down upon in society, but who is in covenant with the Lord, is experiencing true flourishing. The idea of teleios (“Be perfect as your heavenly Father is perfect,” 5.48) is one of wholeness“the teleios person in the Old Testament… is the one in total submission to God, who has an unimpeded relationship with Yahweh” (75). To be whole is to follow the Lord with all one’s heart, soul, and mind—to follow him with one’s whole self—and not to be a double-minded hypocrit.

In chapter four Pennington concisely examines seven more key terms that recur throughout the Sermon:

  • righteousness
  • hypocrisy
  • heart
  • Gentile//pagans
  • the Father in heaven
  • the kingdom of God/heaven
  • Reward/recompense/treasure

In chapter five Pennington lays out the structure of the Sermon and it’s setting in Matthew, noting that “Matthew’s literary skill is all about structure” (106). He “appears to be less concerned with the individual narratives per se than with how these stories fit together in conjunction with major teaching blocks to tell a larger story” (106). Pennington lays out the broad structure og Matthew and of the Sermon and says that the Lord’s Prayer is located at the center of the Sermon (132-33).

Part two consists of six chapters of commentary on the Sermon—Matthew 5.1–16; 5.17–48; 6.1–21; 6.19–34; 7.1–12; and 7.13–8.1. Part two is filled in with the information from part one, as the structures and word studies give shape and fill the commentary portion.

It is under persecution and slander (5.10–11) that God’s people paradoxically flourish (5.1–9). “Jesus’ macarisms [5.1–11] are grace-based, wisdom invitations to human flourishing in God’s coming kingdom” (161).

For Pennington, the Sermon’s theme is that of “greater righteousness.” Unlike the hypocritical Pharisees who do the right things but have selfish hearts not seeking to honor God, Jesus’ followers are to be fully devoted to God. Rather than following the external instructions of the Torah, they are to follow it with the heart by watching their teacher live it out. In this they will be “whole” like their heavenly Father.

The false prophets of 7.15–23 are not necessarily devious false teachers, but hypocrites (i.e., the Pharisees) who have evil hearts. Pennington sees many parallels with the rest of Matthew (healthy or decaying trees: 3.10 and 12.33–37; lawlessness: 23.28 and 24.12; 7.21–23, cf. 18.6 and 24.4–11).

Part three gives a theology of the Sermon and human flourishing in six theses. The Bible is about (1) human flourishing with (2) God in the center where his disciples live under (3) divinely revealed (4) virtue (5) under his grace. (6) God saves us to know him and to serve and love one another in his creation.

Recommended?

No section of Scripture has been written about more than Jesus’ Sermon on the Mount. “The Sermon, standing as it does as the first teaching of the new-covenant documents, likewise reveals much about how one understands several issues of theology and Christian practice” (3). Jesus teaches his new-covenant members—then and now—how to flourish and live virtuously in a covenantal relationship with their Father, the God of the universe.

Anyone studying the Sermon on the Mount would be at a loss without Pennington’s book. This isn’t the end-all-be-all of comments on the Sermon, but Pennington has spent fifteen years in Matthew, and one sees the depth of his research in his insights, explanations, and footnotes. Pennington has an eye for Matthew’s literary techniques such as structuring, inclusios, and word plays. If you’re going to study or teach on the Sermon, or if you simply want to know more about the Sermon, Pennington’s book is a must.

Lagniappe

  • Author: Jonathan T. Pennington
  • Paperback: 352 pages
  • Publisher: Baker Academic (January 17, 2018)

Previous Posts

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Disclosure: I received this book free from Baker Academic. The opinions I have expressed are my own, and I was not required to write a positive review. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 http://www.access.gpo.gov/nara/cfr/waisidx_03/16cfr255_03.html.

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The Center of the Center of the Center of the Sermon on the Mount

Sermon on the Mount

In his new book The Sermon on the Mount and Human Flourishing, Jonathan Pennington says that in the Gospel of Matthew, “Matthew’s literary skill is all about structure” (106). When comparing Matthew’s stories of Jesus’ healings and miracles with the two other Synoptic Gospels, Matthew generally gives shorter retellings. Throughout the Bible, structure is often just as important as what is said.

The biblical authors didn’t use chapter headings, (parentheses), italics, bold, or different colors to frame different sections. They often used words and themes in a literary technique called an inclusio. Why does this fancy word matter?

Imagine holding a dark, rustic 5×7 picture frame. You intend to hang your annual family Christmas photo (the serious one) in your living room. You are not going to put a 3×5 picture in a 5×7 frame—that would look silly. Neither will you try to cram a 5×7 picture into a 3×5 frame; that would destroy the picture and tell people that you don’t care for your property (and that you have bad taste!) Because you appreciate aesthetics, you place your 5×7 annual family photo into that dark, rustic, 5×7 picture frame. The smooth frame matches the pleasant picture. It fits (while your silly Christmas picture will go into the neon frame).

Matthew’s skill isn’t seen in telling elaborate stories. Pennington says he “appears to be less concerned with the individual narratives per se than with how these stories fit together in conjunction with major teaching blocks to tell a larger story” (106). Matthew presents the message of his Gospel through the shape of his Gospel. He frames texts with intentionality. Beginning with the whole Gospel of Matthew:

Abraham

1.1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

[Matthew’s Gospel]

28.18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

In Genesis 12.1–3, Yahweh commissioned Abraham to be a blessing to the nations. Although Matthew doesn’t cite Abraham’s name at the end of his book, through the death and resurrection of Jesus, the true King, the new “David,” his disciples receive the commission to proclaim his kingship to every nation that they would be converted and would follow him, continuing his line (or “genealogy”).

The Presence of Christ

1.23 Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us).

18.20 For where two or three are gathered in my name, there am I among them.

28.20 …And behold, I am with you always, to the end of the age.”

Three times Matthew states that Jesus (or God) will be with his people. The presence of Christ frames the text, and it is the proclamation of his present-and-coming kingdom which brings a separation among humanity seen throughout Matthew’s Gospel (110).

The Gospel of the Kingdom (of God)

Narrowing our search down, it is well known that there are five major blocks of teaching in Matthew. The Sermon on the Mount (Matt 5–7) is located within a larger block of narrative (4.17–9.38).

4.17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”

4.23 And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. 24 So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and he healed them. 25 And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.

[Sermon on the Mount; 5–7]

[Healing and Calling Disciples, 8–9]

9.35 And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. 36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is plentiful, but the laborers are few; 38 therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”

This block of narrative (4.17–9.38) is framed by a call to repentance, a prayer for more laborers (disciples), and the phrase “the gospel of the kingdom.” Pennington says this whole section is “to be read as one unit, the theme of which is the call to discipleship (through repentance) that comes from the coming of the kingdom of heaven” (114).

The Sermon is meant to be read as the explanation of what it means to live according to God’s coming kingdom” (114). The Sermon is the perfect example of an “exposition of what repentance toward God and his Fatherly reign looks like (4:17), of what the life of discipleship looks like” (114).

The “New Law” of the Sermon

5.1 Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. And he opened his mouth and taught them, saying:

[The Sermon on the Mount] 

7.28 And when Jesus finished these sayings, the crowds were astonished at his teaching, 29 for he was teaching them as one who had authority, and not as their scribes. 8.1 When he came down from the mountain, great crowds followed him.

The Sermon itself is framed by Jesus ascending up the mountain (5.1–2) and descending down the mountain (7.28–8.1). Jesus, the greater Moses, taught the people what it should look like to live in God’s kingdom. He spoke with authority, unlike the scribes who pretend to have Moses’ authority (23.2).1

The Law and the Prophets

Pennington provides a three-fold outline to the Sermon:

  1. Introduction: The Call to God’s People (5.3–16)
  2. The Body: The Greater Righteousness for God’s People (5.17–7.12)
  3. Conclusion: Three Warnings Regarding the Prospect of Eschatological Judgment (7.13–27)

The Body of the sermon is framed by the phrase “the Law and/or the Prophets.”

5.17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

[Greater righteousness for God’s people]

7.12 “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.

Pennington says that the theme of the sermon is “greater righteousness.” To be a repentant and forgiven disciple in God’s kingdom, and to be in covenant with God and to know his word (Ps 1.1; 2.12), is to live life as it was meant to be lived. It is a “whole” life; it is a flourishing life (cf. the blossoming, fruitful tree by the rivers of water in Ps 1.3, which resonates Garden of Eden imagery). The Pharisees were hypocrites who performed the right actions but with evil hearts. To have “greater righteousness” is to be whole and complete like the Father in heaven (5.48). It is to be “pure in heart” (5.8). It is to follow God’s instructions both outwardly and inwardly. Christ fulfilled the law, and we live under the law of Christ (1 Cor 9.21; Gal 6.2).

Rewards from the Father in Heaven

  1. The Body: The Greater Righteousness (GR) for God’s People (5.17–7.12)
    1. GR in Relation to God’s Laws (5.17–48)
    2. GR in Relation to Piety Toward God (6.1–21)
    3. GR in Relation to the World (6.19–7.12)2

6.1 “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.

[Greater righteousness in one’s piety toward God]

6.19 “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.

Here, point two of the Body is framed by a few words/ideas. Both sides speak about rewards/treasures either from God in heaven or with the treasure being in heaven. Good deeds are not to be done to impress people (on earth), but to honor God who is in heaven. The Pharisees, who do not have pure hearts, want to receive all of the honor (as do the scribes, for they sit in the “seat of Moses,” 23.2), yet they give none to God. They will obtain no reward from the Father (vv. 4b, 6b, 18b) for they perform their pious acts in public to gain honor from others who see them (vv. 1, 2, 5, 17).

The Lord’s Prayer

Finally, at “the center of the center of the center of the Sermon” lies the Lord’s Prayer (125).3

6.7 “And when you pray, do not heap up empty phrases as the Gentiles do [cf 5.48], for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him. 9 Pray then like this:

[The Lord’s Prayer]

6.14 For if you forgive others their trespasses, your heavenly Father will also forgive you, 15 but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.

Being the center of the center of the center of the Sermon, Pennington says, “We should expect that the Lord’s Prayer has much to teach us about the whole, and such is the case,” for it “is a model of what kind of petitions and God-orientation should mark the Christian life. It is the scaffolding around the tower of prayer or the guiding handrails along which the disciple walks in forming his or her own prayers” (222).

In the first half of the prayer (vv. 9–10) oriented toward God the Father, Jesus tells his disciples to ask “our Father” to “give us this day our daily bread” (6.11). Bread is an item that is repeated throughout Matthew’s Gospel. In Jesus’ temptation, he refused to turn stones into bread but obeyed God instead (4.3). Later in Matthew 14 and 15, Jesus feeds thousands of people with bread and fish. At the Last Supper, the bread that was broken represented Jesus’ soon-to-be broken flesh (27.17–30, see v. 28). Within the Sermon, God the Father always knows our needs and provides for us (6.10, 25–34; 7.7–11). Our Father “gives good gifts to those who ask him” (7.11).

The second half of the Lord’s Prayer (vv. 11–13) is the “human-oriented part of the Prayer [which] focuses on interpersonal sin and relational conflict” (226). This is “reiterated in the conclusion to the Prayer” (6.14–15) and is seen throughout Matthew, such as in 5.7, 9.1–8, 12.31–32, 18.15–20, 21–35, and 26.28 (226).

Without giving away too many details about the Lord’s Prayer, Pennington says, “The introduction to the Prayer is an exhortation to focus on heart-driven, simplicity of prayer. The conclusion likewise focuses on the heart and inner disposition” (228). The conclusion seems to come from out of left field, especially as the conclusion to the frame. It doesn’t seem to match the introduction (6.7–8). Pennington adds that this concluding remark “is a commentary on the Prayer that is meant to drive home the weightiness of interpersonal relationships among God’s people” (229). The one who seeks forgiveness is ready to forgive from the heart (18.35).

Knowing the ways Matthew frames his whole Gospel and sections of his Gospel helps us to interpret what occurs in the middle. Keeping the larger picture in view, Pennington gives the reader an avenue for even the most difficult parts of the Sermon on the Mount.

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SotM&HF


1 Pennington also says that the “flourishing” statements that make up the Beatitudes (in the Sermon—Jesus’ first discourse) are contrasted with the “woes” to the Pharisees in Matthew 23—the beginning of Jesus’ fifth and final discourse in Matthew.

2 I won’t get into how points two and three overlap (they both use 6.19–21) only to say that those three verses serve as a bridge between the two sections.

3 Amongst all of the inclusios I’ve shown, this is not to say that the Lord’s Prayer is the center of Matthew. That should be obvious (it’s the first of five discourses). Rather, it’s more likely that Matthew 13 (the third discourse) is the center (if Matthew is written as a chiasm, p. 110).

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Book Review: John (CFP), William Cook

John Jesus Christ is God Cook Review

Professor of New Testament Interpretation (2000) at SBTS, William F. Cook III serves as the Lead Pastor at Ninth and O Baptist Church in Louisville, KY. After a brief introduction (6 pages compared to Klink’s 54), Cook lays out John’s Gospel, the “mature reflections of the last living apostle,” in 36 chapters (p. 7). This volume (and series) is written to the non-specialist, the lay person, and even the pastor who wants an easy read (for once) through a commentary while he is preparing.

Interpretations

Favors two temple cleansings. Here, Jesus, the new temple, is “arriving at the temple for the first time since inaugurating His messianic ministry (Mal. 3:1)” (50).

Cook frequently points out how often key words occur in John. Many of these words occur so frequently, we often miss themes sitting directly in front of us!

  • The theme of “water” (2:1–11; 4:7–14; 5:1–7; 6:16–21; 7:37–39; 9:6–7; 13:1–11; 19:34).
  • The word “must” suggests divine necessity (3:14, 30; 4.4; 9:4; 10:16; 12:34; 20:9).
  • “To follow” (1:43; 8:12; 10:27; 12:26; 21:19-20).
  • The title “Son of Man” (13x)
  • “Eternal” (17x).
  • God’s initiative in salvation (6:37b, 44; 10:29; 17:6; 18:9).
  • John 3.16 is John’s first use of the word “love” out of 36 total times.

Cook sees the idea of newness early on in John’s Gospel. In John 1.47–51, Jesus is the one who connects heaven to earth. He is greater than Jacob as ‘the new Israel’ (38). “Jesus is described as inaugurating a ‘new age’ (2:1-12) and being the ‘new temple’ (2:13-25). Here [in John 3], Jesus explains to a leading rabbi the absolute necessity of a ‘new birth’” (55). 

6.16–21: Jesus, sovereign over the world created by him and through him, walks on the water, something said only about God alone in the Old Testament (Pss 77.16–20; 107.28–30). Also, the boat immediately arrives at land after Jesus walks on water. “If it is considered a miracle, it is a likely allusion to Psalm 107:23-32. Yet, if it is a miracle, John does not make much of it (6:21)” (111).

6:22-71: Just as Jesus talked about the two kinds of water in John 4, here he talks about two kinds of food. “Those who drink the ‘living water will never thirst’ (4:14), and those who eat the heavenly bread will live forever (6:51)” (114)

  • Jesus uses ‘truly, truly’ several times indicating the significance of His words (6:26, 32, 47, 53).
  • He makes repeated references to being the source of life (6:35, 40, 47, 48, 50, 51).
  • the importance of faith (6:35, 40, 47, 51).
  • the thought of a future bodily resurrection – ‘raise up on the last day’ (6:39, 40, 44, 54).
  • Jesus’ teaching on eating his flesh and blood (6.22-71) does not concern the Lord’s Supper.

7.53-8.11: Cook agrees with the wide swath of biblical (even evangelical) scholarship who say that John did not write this passage. It is not found in any manuscript earlier than the fifth century, the earliest church fathers make no mention of it, but instead move from 7.52 to 8.12, no Eastern church father before the tenth century comments on this story, and, when the story does begin to show up in manuscripts of John’s Gospel, it appears after 7.36, 7.44, 21.25, and even after Luke 21.38! Cook treats this section as a historical event, without trying to imply either Johannine authorship or canonical authority.

10.34-36: Jesus’ use of Psalm 82.6 and “gods” refers to Israel’s leaders (judges).

17.1-26: Forms of the verb “to give” in John 17 are used 17x. God has given Jesus the authority to give eternal life to those given to Him by the Father (17:2). “Believers are God’s gift to His Son” (252).

Recommended?

With study questions after each chapter, this volume, along with all of the other ones I have read in this series, is useful for the pastor, teacher, Bible study leader, and the layperson. Cook doesn’t cover every verse; that is not his intention. Cook gives his readers a panorama shot of John’s Gospel. Of what use are details when you don’t understand how John intends those details to be read? A knowledge of details requires a knowledge of John’s overarching presentation of Jesus, the son of God, the Word, the Lamb who takes away the sins of the world, and that information is packaged in just under 300 pages. This is quite shorter than many other commentaries on John, but still meaty enough to be worth your time.

Lagniappe

Buy it from Amazon

Disclosure: I received this book free from Christian Focus Publishing. The opinions I have expressed are my own, and I was not required to write a positive review. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 http://www.access.gpo.gov/nara/cfr/waisidx_03/16cfr255_03.html.

Amazon Affiliate Disclosure: I receive a percentage of revenue if you buy from Amazon on my blog.