Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

—Matthew 11:28-29

Saint Theresa, that dear woman of God, said that the closer we are to God, the more conscious we are of how bad we are. Oh, the paradox, the mystery, the wonder of knowing that God, that transcendent One who is so high above all others that there is a gulf fixed that no one can cross, condescends to come and dwell among us. The God who is on the other side of that vast gap one day came and condensed Himself into the womb of the virgin, was born and walked among us. The baby that tramped around on the floor of Joseph’s carpenter shop, that got in the way and played with the shavings, was the great God so infinitely lifted up and so transcendent that the archangels gazed upon Him. There He was! …

A great gulf lies between me and the transcendent God, who is so high I cannot think of Him, so lofty that I cannot speak of Him, before whom I must fall down in trembling fear and adoration. I can’t climb up to Him; I can’t soar in any man-made vehicle to Him. I can’t pray my way up to Him. There is only one way: “Near, near thee, my son, is that old wayside cross.” And the cross bridges the gulf that separates God from man. That cross! AOGII048-049

Thank You, Father, for the miracle of the cross, the marvelous bridge that allows me to have fellowship with You. Amen. [1]


Come to Me, (11:28a)

Just as man’s part in salvation is to come humbly, it is also to come in faith. Although finite minds cannot fully comprehend the truth, divine grace and human faith are inseparable in salvation. God sovereignly provides salvation, which includes the fact that man must give himself to the Lord Jesus Christ in commitment before it becomes effective. Jesus said, “All that the Father gives Me shall come to Me,” and then immediately added, “and the one who comes to Me I will certainly not cast out” (John 6:37).

Salvation is not through a creed, a church, a ritual, a pastor, a priest, or any other such human means-but through Jesus Christ, who said, Come to Me. To come is to believe to the point of submitting to His lordship. “I am the bread of life,” Jesus declared; “he who comes to Me shall not hunger, and he who believes in Me shall never thirst” (John 6:35). Comes and believes are parallel just as are hunger and thirst. Coming to Christ is believing in Him, which results in no longer hungering and thirsting. Other biblical synonyms for believing in Christ include confessing Him, receiving Him, eating and drinking Him, and hearing Him.

Peter declared, “Of Him [Jesus Christ] all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins” (Acts 10:43). And the Lord Himself said, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whoever believes may in Him have eternal life. For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life” (John 3:14–16).

Repentance and Rest

all who are weary and heavy-laden, and I will give you rest. (11:28:b)

All who are indicates a condition that already exists. Those whom Jesus invites to Himself are those who already are weary and heavy-laden. Although this aspect of Jesus’ invitation is mentioned after faith (“Come to Me”), chronologically it precedes faith, referring to the repentance that drives the humble, seeking person to Christ for salvation.

Kopiaō (to grow weary, or “to labor”) carries the idea of working to the point of utter exhaustion. John uses the term to describe Jesus’ fatigue when He and the disciples reached Sychar after a long, hot journey from Jerusalem (John 4:6).

Weary translates a present active participle and refers figuratively to arduous toil in seeking to please God and know the way of salvation. Jesus calls to Himself everyone who is exhausted from trying to find and please God in his own resources. Jesus invites the person who is wearied from his vain search for truth through human wisdom, who is exhausted from trying to earn salvation, and who has despaired of achieving God’s standard of righteousness by his own efforts.

Heavy-laden translates a perfect passive participle, indicating that at some time in the past a great load was dumped on the wearied person. Whereas weary refers to the internal exhaustion caused by seeking divine truth through human wisdom, heavy-laden suggests the external burdens caused by the futile efforts of works righteousness.

In Jesus’ day, the rabbinical teachings had become so massive, demanding, and all-encompassing that they prescribed standards and formulas for virtually every human activity. It was all but impossible even to learn all the traditions, and was completely impossible to keep them all. Jesus spoke of the heavy loads of religious tradition that the scribes and Pharisees laid on the people’s shoulders (Matt. 23:4); and at the Jerusalem Council, Peter noted that the Judaizers were trying to saddle Christianity with the same man-made “yoke which neither our fathers nor we have been able to bear” (Acts 15:10).

Although the term itself is not used in the text, Jesus gives a call to repent, to turn away from the self-centered and works-centered life and come to Him. The person who is weary and heavy-laden despairs of his own ability to please God. He comes to the end of his own resources and turns to Christ. Desperation is a part of true salvation, because a person does not come to Christ as long as he has confidence in himself. To repent is to make a 180-degree turn from the burden of the old life to the restfulness of the new.

Repentance was the theme of John the Baptist’s preaching (Matt. 3:2) and the starting point of the preaching of Jesus (4:17), Peter (Acts 2:38; 3:19; cf. 5:31), and Paul (17:30; 20:21; cf. 2 Tim. 2:25). The person who humbly receives God’s revelation of Himself and His way of salvation, who turns from the unbearable burden of his sin and self-effort, and who comes to Christ empty-handed is the only person God will save.

Anapauō (to give … rest) means to refresh or revive, as from labor or a long journey. Jesus promises spiritual rest to everyone who comes to Him in repentance and humble faith.

God’s rest is a common Old Testament theme. The Lord warned Israel, “Do not harden your hearts, as at Meribah, as in the day of Massah in the wilderness; when your fathers tested Me, they tried Me, though they had seen My work. … Therefore I swore in My anger, truly they shall not enter into My rest” (Ps. 95:7–9, 11). After quoting that passage, the writer of Hebrews warns those who make a pretense of faith in Christ but have not really trusted Him: “Take care, brethren, lest there should be in any one of you an evil, unbelieving heart, in failing away from the living God” (Heb. 3:12). To intellectually acknowledge Christ’s deity and lordship is a dangerous thing if it does not lead to true faith, because it gives a person the false confidence of belonging to Christ.

In the time of the early church many Jews were attracted to the gospel and outwardly identified themselves with the church. But for tear of being unsynagogued, ostracized from the worship and ceremonies of Judaism, some of them diet not truly receive Christ as saving Lord. They went part way to Him but stopped before full commitment. “As a result” of such superficial allegiance, John says, “many of His disciples withdrew, and were not walking with Him anymore” (John 6:66). Consequently they would not enter God’s rest, that is, His salvation, because they still possessed “an evil, unbelieving heart” (Heb. 3:11–12).

Just as those Israelites who rebelled against Moses in the wilderness were denied entrance into the Promised Land because of unbelief, so those who refuse to fully trust in Christ are denied entrance into God’s kingdom rest of salvation for the same reason (v. 19). “Therefore, let us fear lest, while a promise remains of entering His rest, any one of you should seem to have come short of it. For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. For we who have believed enter that rest, just as He has said, ‘As I swore in My wrath, they shall not enter My rest’ ” (4:1–3).

The dictionary gives several definitions of rest that remarkably parallel the spiritual rest God offers those who trust in His Son. First, the dictionary describes rest as cessation from action, motion, labor, or exertion. In a similar way, to enter God’s rest is to cease from all efforts at self-help in trying to earn salvation. Second, rest is described as freedom from that which wearies or disturbs. Again we see the spiritual parallel of God’s giving His children freedom from the cares and burdens that rob them of peace and joy.

Third, the dictionary defines rest as something that is fixed and settled. Similarly, to be in God’s rest is to have the wonderful assurance that our eternal destiny is secure in Jesus Christ, our Lord and Savior. It is to be freed from the uncertainties of running from philosophy to philosophy, from religion to religion, from guru to guru, hoping somehow and somewhere to discover truth, peace, happiness, and eternal life.

Fourth, rest is defined as being confident and trustful. When we enter God’s rest we are given the assurance that “He who began a good work in [us] will perfect it until the day of Christ Jesus” (Phil. 1:6). Finally, the dictionary describes rest as leaning, reposing, or depending on. As children of God, we can depend with utter certainty that our heavenly Father will “supply all [our] needs according to His riches in glory in Christ Jesus” (Phil. 4:19).


Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls. For My yoke is easy, and My load is light.” (11:29–30)

Salvation involves submission, because it is impossible for Christ to exercise lordship over those who refuse to obey Him. Jesus’ invitation therefore includes the call to submission, symbolized by a yoke.

A yoke was made of wood, hand-hewn to fit the neck and shoulders of the particular animal that was to wear it in order to prevent chafing. For obvious reasons, the term was widely used in the ancient world as a metaphor for submission. The yoke was part of the harness used to pull a cart, plow, or mill beam and was the means by which the animal’s master kept it under control and guided it in useful work. A student was often spoken of as being under the yoke of his teacher, and an ancient Jewish writing contains the advice: “Put your neck under the yoke and let your soul receive instruction.”

That is the particular meaning Jesus seems to have had in mind here, because He adds, and learn from Me. Manthanō (to learn) is closely related to mathētēs (disciple, or learner) and reinforces the truth that Christ’s disciples are His submissive learners. They submit to Christ’s lordship for many reasons, among the most important of which is to be taught by Him through His Word. A yoke symbolizes obedience, and Christian obedience includes learning from Christ.

The power of salvation is entirely of grace and nothing of works. An unbeliever has neither the understanding nor the ability to save himself, just as a babe has neither the understanding nor the ability to help itself. But although good works do not produce salvation, salvation does produce good works. Believers are, in fact, “created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:10).

But because Jesus is gentle and humble in heart, He gives rest, not weariness, to the souls of those who submit to Him and do His work. His yoke is easy, and His load is light. His burden is not like that of Pharaoh, who bitterly oppressed the children of Israel, or like that of the scribes and Pharisees, who burdened the Jews of Jesus’ day with a grievous legalism.

Christ will never oppress us or give us a burden too heavy to carry. His yoke has nothing to do with the demands of works or law, much less those of human tradition. The Christian’s work of obedience to Christ is joyful and happy. “For,” as John explains, “this is the love of God, that we keep His commandments; and His commandments are not burdensome” (1 John 5:3).

Submission to Jesus Christ brings the greatest liberation a person can experience-actually the only true liberation he can experience, because only through Christ is he freed to become what God created him to be.

Thy precious will, O conquering Saviour,

Doth now embrace and compass me;

All discords hushed, my peace a river,

My soul a prisoned bird set free.

Sweet will of God still fold me closer,

Till I am wholly lost in Thee.

(William E. Blackstone)[2]

28–30. Come to me all who are weary and burdened.… What it means to come to Jesus is clearly described in John 6:35, “He who comes to me will in no way get hungry, and he who believes in me will in no way get thirsty.” It is clear from this passage that “coming” to Jesus means “believing” in him. Such faith is knowledge, assent, and confidence all in one. Moreover, faith, being the gift of the Holy Spirit, produces the fruit of the Spirit: love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, and self-control (Gal. 5:22; cf. John 14:15; 15:1–17; 1 John 2:3). It brings forth the works of gratitude, performed in spontaneous obedience to Christ.

It is to the weary and burdened485 ones that the invitation is extended.

It is they, all of them, who are urged to come to Jesus. Specifically whom does Jesus have in mind? Matt. 23:4 provides the answer. The reference is to all those who are oppressed by the heavy load of rules and regulations placed upon their shoulders by scribes and Pharisees, as if only then when in any person’s life obedience to all these traditions outbalances his acts of disobedience can he be saved. When in anyone’s mind and heart the belief took root that in this way, and only in this way, man must earn his way into everlasting life, the result at best was painful uncertainty; more often something worse, namely, clutching fear, gnawing anxiety, rayless despair (cf. Rom. 8:15a).

It stands to reason that Christ’s urgent invitation that such weary and burdened ones should come to him is relevant today as well as it was at the time when Jesus walked on earth. It applies to anyone who, for whatever reason, tries wholly or partly to achieve salvation by means of his own exertion. And does not the heart of every sinner, including even the man already reborn but still living here on earth, harbor a Pharisee, at least once in a while?

The promise is: and I will give you rest. Such rest is not only negatively absence from uncertainty, fear, anxiety, and despair; positively it is peace of mind and heart (Ps. 125:1; Isa. 26:3; 43:2; John 14:27; 16:33; Rom. 5:1); assurance of salvation (2 Cor. 5:1; 2 Tim. 1:12; 4:7, 8; 2 Peter 1:10, 11). Continued: Take my yoke upon you and learn488 from me.… In Jewish literature a “yoke” represents the sum-total of obligations which, according to the teaching of the rabbis, a person must take upon himself. This definition accounts for such terms as “yoke of the Torah,” “yoke of the commandments,” “yoke of the kingdom of heaven,” etc. It has already been shown that because of their misinterpretation, alteration, and augmentation of God’s holy law, the yoke which Israel’s teachers placed upon the shoulders of the people was that of a totally unwarranted legalism. It was the system of teaching that stressed salvation by means of strict obedience to a host of rules and regulations. Now here in 11:29 Jesus places his own teaching over against that to which the people had become accustomed. When he says, “Take my yoke upon you and learn from me,” or “and become my disciples,” he means, “Accept my teaching, namely, that a person is saved by means of simple trust in me.” Continued: for I am meek and lowly in heart.… In explaining the word “meek” as it occurs in 5:5, it was pointed out that the meek person is the one “who finds refuge in the Lord, commits his way entirely to him, leaving everything in the hand of him who loves and cares.” See also on 12:19, 20. It is clear that the meek person is peaceful and peace-loving. It is therefore not so strange that the Syriac (Peshitta) New Testament has: “Come to me … and I will rest you … for I am restful … and you shall find rest for yourselves.” This, or something very similar to it, may well have been what Jesus, speaking Aramaic, closely resembling Syriac, said that day to the conscience-stricken multitude. The synonym of “meek” is “lowly” or “humble,” as opposed to “proud” (cf. 1 Peter 5:5).

The result of taking Christ’s yoke and becoming his disciple is: and you shall find rest for your souls (or “for yourselves”). Such “finding” is “obtaining.” Note the parallel: “I will give you rest” (verse 28) and “you shall find rest” (verse 29). Men can never obtain unless Christ gives. They can never discover what he has not disclosed. Concluded: For my yoke is kindly, and my burden is light. It should never be forgotten that a yoke, literally a wooden frame, was placed upon a person’s shoulders in order to make a load or burden easier to carry, by distributing its weight in equal proportions to opposite sides of the body. This, however, did not entirely rule out the possibility that if the burden was very heavy the yoke would not be of sufficient help to the wearer. Consequently even a yoke could be called heavy (Acts 15:10). Accordingly, to make the carrying task delightful not only must the yoke be well adjusted to the shoulders, not chafing, but also the burden must not be too heavy. Symbolically speaking, Jesus here assures the oppressed persons whom he addresses, both then and now, that his yoke, that is, the one he urges them to wear, is kindly,  and his burden, that is, that which he requires of us, is light. What he is really saying, therefore, is that simple trust in him and obedience to his commands out of gratitude for the salvation already imparted by him is delightful. It brings peace and joy. The person who lives this kind of life is no longer a slave. He has become free. He serves the Lord spontaneously, eagerly, enthusiastically. He is doing what he (the “new man” in him) wants to do. Cf. Rom. 7:22. On the contrary, the attempt to save oneself by means of scrupulous adherance to all the artificial rules and arbitrary regulations superimposed upon the law by scribes and Pharisees (23:4) spells slavery. It produces wretchedness and despair. Therefore, says the Lord, “Come to me.”

In the study of this marvelous passage (verses 28–30) one fact is generally passed by in silence. It is this: The authoritative advice Jesus gives is not only good for the soul; when heeded it also greatly benefits the body. The rest—peace of heart and mind—which Jesus here provides is the very opposite of the aggravated mental stress that sends so many people to doctors, hospitals, and death. Absence of peace, whether in the form of anxiety or of rancor and vindictiveness (the lust to “get even”), may lead to ulcers, colitis, high blood pressure, heart attacks, etc. The teachings of Christ, if taken to heart, have a curative effect on the entire person, soul and body. He is a complete Savior![3]


These verses are only in Matthew. Jesus is the one who alone reveals the Father (v. 27). Jesus it is who invites, not “the wise and learned” (v. 25), but “the weary and burdened” (v. 28). The Son reveals the Father, not to gratify learned curiosity or to reinforce the self-sufficiency of the arrogant, but to bring “the little children” (v. 25) to know the Father (v. 27), to introduce the weary to eschatological rest (v. 28)—or, as the angel once said to Joseph, so that Jesus Messiah might save his people from their sins (1:21).

Partly because these verses have some links with Sirach 51:23–27, where wisdom invites men to her yoke, several have argued that Matthew here identifies Jesus with hypostasized wisdom (e.g., Zumstein, La condition du croyant, 140 ff.; Dunn, Christology, 200–201). But the contrasts between Sirach 51 and this passage are more impressive than the similarities. In the former, Sirach is inviting men to take on the yoke of studying Torah as the means of gaining acceptance and rest; in the latter, Jesus offers eschatological rest, not to the scholar who studies Torah, but to the weary. Jesus’ teaching must be adopted, not Torah; and this stands, as the next pericopes show (12:1–8, 9–14), in welcome relief to a primarily legal understanding of the OT. Stanton (Jesus of Nazareth, 368–71) disputes that there is any link with Sirach. But whether or not he has gone too far in this conclusion, he is entirely right to point out that despite the common words “to me,” “toil,” “yoke,” “find,” “rest,” and “soul” in the two passages, the configuration of the two sets is entirely different. In Sirach, the writer, the Wise Man, receives Wisdom’s blessings and invites his readers to share in them. Here, however, Jesus is not the mediator of Wisdom’s blessings “but issues ‘Wisdom’s’ invitation in his own person. Wisdom’s yoke is now his yoke, and it is he who offers rest to those who toil” (France [NICNT]).


28 The “me” is grammatically unemphatic but in the wake of v. 27 extremely important. Jesus invites the “weary” (the participle suggests those who have become weary through heavy struggling or toil) and the “burdened” (the passive side of weariness, overloaded like beasts of burden) to come to him; and he (not the Father) will give them rest. There is an echo of Jeremiah 31:25, where Yahweh refreshes his people through the new covenant.

While there is no need to restrict the “burdens,” it is impossible not to be reminded of the “heavy loads” the Pharisees put on men’s shoulders (23:4; cf. 12:1–14; see M. Maher, “ ‘Take my yoke upon you’ [Matt. xi.29],” NTS 22 [1976]: 97–103). The “rest” (cf. use of cognate term in Heb 3–4) is eschatological (cf. Rev 6:11; 14:13) but also a present reality.

29–30 The “yoke” (zygos, GK 2433), put on animals for pulling heavy loads, is a metaphor for the discipline of discipleship. If Jesus is not offering the yoke of the law (Pirke Avot 3:6, cf. Sir 51:26), neither is he offering freedom from all constraints. The “yoke” is Jesus’ yoke, not the yoke of the law; discipleship must be to him. In view of v. 27, “learn from me” cannot mean “imitate me” or “learn from my experience” (contra Stauffer, TDNT, 2:348–49) but “learn from the revelation that I alone impart” (cf. Josef Schmid, Das Evangelium nach Matthäus [Regensburg: Pustet, 1959]).

The marvelous feature of this invitation is that out of his overwhelming authority (v. 27) Jesus encourages the burdened to come to him because he is “gentle and humble in heart.” Matthew stresses Jesus’ gentleness (18:1–10; 19:13–15). Apparently the theme is connected with the messianic servant language (Isa 42:2–3; 53:1–2; cf. Zec 9:9, cited in Mt 21:5) that recurs in 12:15–21. Authoritative revealer that he is, Jesus approaches us with a true servant’s gentleness. For the present, his messianic reign must not be understood as exclusively royal.

On “rest” (anapausis, GK 398), see v. 28. Here the words “and you will find rest for your souls” are directly quoted from Jeremiah 6:16 (MT, not LXX).

The entire verse is steeped in OT language (cf. Gundry, Use of the Old Testament, 136); but if this is intended to be not just an allusion but a fulfillment passage, then Jesus is saying that “the ancient paths” and “the good way” (Jer 6:16) lie in taking on his yoke because he is the one to whom the OT Scriptures point. That yoke is “easy” (“good,” “comfortable,” GK 5982), and his burden is light (v. 30). The “rest” he promises is not only for the world to come but also for this one as well.

The implicit contrast between Jesus’ yoke and that of others is not between antinomianism and legalism, for in a deep sense his demands (5:21–48) are far more radical than theirs; nor between salvation by law and salvation by grace (contra Barth, “Matthew’s Understanding of the Law,” 148 n. 2); nor between harsh attitudes among Jewish teachers of the law and Jesus’ humane and humble approach (Klostermann). No, the contrast is between the burden of submission to the OT in terms of Pharisaic regulation and the relief of coming under Jesus’ tutelage as under the authority of gentle Revealer to whom the OT, the ancient paths, truly pointed (cf. H. D. Betz, “The Logion of the Easy Yoke and of Rest [Matthew 11:28–30],” JBL 86 [1967]: 10–24).[4]

11:28 Come. To come means to believe (Acts 16:31); to receive (John 1:12); to eat (John 6:35); to drink (John 7:37); to look (Isa. 45:22); to confess (1 Jn. 4:2); to hear (John 5:24, 25); to enter a door (John 10:9); to open a door (Rev. 3:20); to touch the hem of His garment (Matt. 9:20, 21); and to accept the gift of eternal life through Christ our Lord (Rom. 6:23).

to Me. The object of faith is not a church, a creed, or a clergyman, but the living Christ. Salvation is in a Person. Those who have Jesus are as saved as God can make them.

all you who labor and are heavy laden. In order to truly come to Jesus, a person must admit that he is burdened with the weight of sin. Only those who acknowledge they are lost can be saved. Faith in the Lord Jesus Christ is preceded by repentance toward God.

and I will give you rest. Notice that rest here is a gift; it is unearned and unmerited. This is the rest of salvation that comes from realizing that Christ finished the work of redemption on Calvary’s cross. It is the rest of conscience that follows the realization that the penalty of one’s sins has been paid once for all and that God will not demand payment twice.

11:29 In verses 29 and 30, the invitation changes from salvation to service.

Take My yoke upon you. This means to enter into submission to His will, to turn over control of one’s life to Him (Rom. 12:1, 2).

and learn from Me. As we acknowledge His lordship in every area of our lives, He trains us in His ways.

for I am gentle and lowly in heart. In contrast to the Pharisees who were harsh and proud, the true Teacher is meek and lowly. Those who take His yoke will learn to take the lowest place.

and you will find rest for your souls. Here it is not the rest of conscience but the rest of heart that is found by taking the lowest place before God and man. It is also the rest that one experiences in the service of Christ when he stops trying to be great.

11:30 “For My yoke is easy and My burden is light.” Again there is a striking contrast with the Pharisees. Jesus said of them, “For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers” (Matt. 23:4). Jesus’ yoke is easy; it does not chafe. Someone has suggested that if Jesus had had a sign outside His carpenter’s shop, it would have read, “My yokes fit well.”

His burden is light. This does not mean that there are no problems, trials, labor, or heartaches in the Christian life. But it does mean that we do not have to bear them alone. We are yoked with One who gives sufficient grace for every time of need. To serve Him is not bondage but perfect freedom. J. H. Jowett says:

The fatal mistake for the believer is to seek to bear life’s load in a single collar. God never intended a man to carry his burden alone. Christ therefore deals only in yokes! A yoke is a neck harness for two, and the Lord himself pleads to be One of the two. He wants to share the labor of any galling task. The secret of peace and victory in the Christian life is found in putting off the taxing collar of “self” and accepting the Master’s relaxing “yoke.”[5]

[1] Tozer, A. W., & Eggert, R. (2015). Tozer on the almighty god: a 365-day devotional. Chicago, IL: Moody Publishers.

[2] MacArthur, J. F., Jr. (1985). Matthew (p. 275). Chicago: Moody Press.

[3] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Matthew (Vol. 9, pp. 503–506). Grand Rapids: Baker Book House.

[4] Carson, D. A. (2010). Matthew. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Matthew–Mark (Revised Edition) (Vol. 9, pp. 321–322). Grand Rapids, MI: Zondervan.

[5] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 1246–1247). Nashville: Thomas Nelson.


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