It is right to say that the salvation that Jesus himself offers to His followers is the central invitation to humanity from God. This is the truest interpretation of the law and the prophets. Jesus came to fulfill them. He came that His followers might have life. He embodies all the kingdom principles foretold from long ago, and He invites all people to follow Him. It is not an easy trek, but whatever we are plagued with in regards to trouble, makes up for it with eternal reward. It gives joy and life now. Following Jesus is not a painful experience in itself by any stretch of the imagination. When Zacchaeus gave up all his earthly treasure to lay it all out for Jesus, it was not a bitter and painful experience. He did it for the joy. In a similar vein, Jesus was pictured taking the path to Golgotha before Him (Hebrews 12:1-2).
Questions that should be considered involve key titles for Jesus that were applied to Him by the Gospel writers as well as these same titles which He applied to Himself. Key interactions between seekers and Jesus must be considered as well. There are also a number of crucial discourses that Jesus had in the course of His ministry that pertain to questions of salvation. Lastly, the classic sermon that Jesus addressed to His disciples and to the crowd gathered around Him in Matthew 5-7 is the great kingdom sermon by our Lord that sets the tone for His entire ministry. Taking all these topics and perspectives into consideration reveal the core of Jesus’ soteriology or His theology of salvation.
Two Crucial Titles:
- The Son of God
The first time that a reader of the Bible encounters this concept of the Son of God is in Genesis 1:26, where it says that God made man in His own image, in the image of God, He created them. Here is indicated the concept, not necessarily the exact phrase. However, in Luke 3:38, the reader will see the title “Son of God” is given to the first Adam in Luke’s genealogy for the purpose of bringing out this truth for the sake of pointing to Christ as the Son of God par excellence who is descended from Adam.
Paul Twiss points out that this title entails both privilege as being endowed with inherent and unique value as well as the responsibility to be the regent over the earth with the duty to multiply and to fill it and to rule over it (Gen.1:28). The whole point of this is “to mediate God’s person to the created order.” If Jesus is God’s Son as reiterated frequently throughout the Gospels, then Jesus is the prime example of the mediation of God’s image to the whole of creation. He is the Messiah. He is the image-bearer of God par excellence.
The next time that the Biblical audience encounters this is in Exodus 4:22 where God identifies the nation of Israel as “my firstborn,” which He requires Pharaoh to allow to go into the wilderness to serve Yahweh. Thus, Israel was nationally, a son of God, and the nation of Israel inherited the responsibility. As it indicates in Exodus 1:7 that Israel multiplied and filled the land, thus eliciting our reflection on the mandate given in Genesis 1:28.
The next time that the Biblical audience encounters this title is in the case of David in 2 Samuel 7. Verse 14 says about David that “I will be to him a father, and he shall be to me a son.” So, the title, “Son of God” goes from Adam, to Israel, to David, and in each case the reader sees failure and never the fulfillment of the full meaning of this title to the level that God intended it to be in the beginning.
With this background in mind then, it is a very significant question that the High Priest asked of Jesus when they had arrested Him and put him on trial shortly before the crucifixion asking, “I charge you under oath by the living God: Tell us if You are the Christ, the Son of God.” (Matthew 26:63). Jesus answers affirmatively even doubling down on that, calling Himself the Son of Man, which is another title that implies deity. In Matthew 16:16 Peter confesses that “You are the Christ, the Son of the living God.” Jesus calls Peter blessed for knowing this. John 20:31 says, “But these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name.”
Certainly, the crucial message of the Gospels is that Jesus is the Christ, the Son of God. The Jews had been looking for this primary example of the Son of God since the days of Moses, and really since Genesis 3:15. He is the prime example of being the image of God. He is the perfect example, the Messiah. He is the Son of God par excellence. There neither has been nor will be anyone comparable to Him as the prime and perfect example of being God’s Son.
Paul Twiss writes,
“There are many more passages where sonship theology is in view, but as we go back to Matthew, we understand that it is no small question when Jesus is asked “Are you the Son of God?” Notice at this point the collocation of terms, “Tell us if you are the Christ, the Son of God.” Christ means “Messiah.” Messiah means “Anointed.” Anointed, in this case, refers to the Davidic King. My paraphrase would be, Are you the Davidic King, the Son of God?” Jesus says, “Yes.” He affirms that He is the Davidic King, the Son of God who has come to reign over them. He affirms that He will mediate the person of God to them, causing Israel to flourish and the nations to turn to Him. This confession has global implications. It is quite some claim for a carpenter from Nazareth.
At this point, we could ask the question, how it is that Jesus can be a son of God who does not fail? How does He succeed where all previous sons failed? The answer to the question is that He is God the Son. He can be the incarnate Son who does not fail because He is the Son Eternal.”
- The Son of Man
Along with the title of the Son of God, Jesus often referred to Himself as the Son of Man. For example, in the question prompted by the High Priest during Jesus’ trial, referenced above in Matthew 26:63, Jesus answers the question of, “are you the Son of God” with the affirmative, “You have said it yourself,” and “…you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven…”
Now we need to backtrack. The first time that a person encounters the concept of the son of man is found in Genesis 11 which refers to the people who descended from Adam and Noah and had come together to build a tower up to the sky and make a name for themselves. Here, and elsewhere throughout the Old Testament, the “son of man” is a term used to refer to someone weak or sinful, but at other times rebellious and vengeful.
Then, there comes the case of Ezekiel. Ezekiel comes to be designated by God as the son of man because he exemplifies, using a series of open acts, the rebelliousness of the nation of Judah. He is constantly portraying what will happen to Judah in the future. He identifies with the nation, and he is called, the “son of man” because of this.
The apex of the Old Testament imagery of the Son of Man comes in the case of the prophet Daniel. In Daniel 7:13, the Son of Man is seen to be traveling on the clouds of Heaven, which is a classic ancient image of deity. In verse 14, Daniel sees the Son of Man appear before the Ancient of Days and receive worship which should be reserved for God alone. Also, the simple fact that he can appear before the ancient of days and not be immediately destroyed, which is the warning that appears elsewhere in Scripture (see Exodus 33:20), also testifies to the reality that the Son of Man is deity.
Therefore, this whole image of Jesus as the Son of Man par excellence is a picture, prophetically and pictorially as a divine man who is going to deliver humanity and bring in the kingdom of God on earth. For Jesus to call Himself the Son of Man is no mere small and meek comment. He was humble, but He was making statements as to His diving nature when He called himself the Son of Man as well as the Son of God.
- How Jesus interchangeably relates them
In Matthew 16:15-23, Jesus responds to Peter’s profession with a statement regarding not the Son of God, but the Son of Man, who must suffer and die in the following verses. Likewise, the example cited above when Jesus testified before the Sanhedrin in Matthew 26:63-64:
…The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” “You have said so,” Jesus replied. “But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.”
Immediately, the image of the prophetic, coming Son of Man – THE Son of Man – must have come to the minds of those in the Sanhedrin from the prophecies of Daniel. This is exactly what Jesus intended. He was making a bold statement of His divinity but also His representation of fallen humanity which He would soon fully carry out on the cross.
The truth is that Messiah is both Son of God par excellence as well as Son of Man par excellence. He is the true God/Man. He represents God fully for us, and He represents us fully on the cross for the sacrifice of our sins.
Four Encounters with Jesus:
- John 3:1-21 – Jesus’ Testimony to Nicodemus
In this passage, the reader finds one of the many profound discourses in the Gospel of John. The text indicates that Nicodemus was a “ruler of the Jews.” He was a member of the Sanhedrin or of the seventy Pharisees who ruled the religion of the Jews. The beginning of this passage is juxtaposed to the previous verses indicating that though many “believed” in Jesus, He did not commit Himself to them because He knew what was in them (John 2:23-25). This indicates that there can be a false belief or a false faith that Jesus does not reward with His acceptance.
Likewise, the following chapter seems to indicate a “case in point,” that being a ruler of the Sanhedrin named Nicodemus who came to Jesus by night, possibly out of fear of being found out. He initiates the conversation saying that He knew that Jesus was from God because of the signs which He worked. Jesus cut to the chase, seeming to go beyond what Nicodemus just said. Jesus starts talking about being born again as the criteria for entering the kingdom of God.
The question follows naturally of what the Lord is talking about in this case. Some have indicated that Nicodemus knew what Jesus was talking about, but he was simply following the analogy by asking how. He believed this rebirth to be impossible both physically and spiritually. Most people indicate that Nicodemus was genuinely confused by Jesus’ statement. Whichever case a person takes, the response by Nicodemus indicates the bottom-line issue that everyone faces. There is always a puzzling response to the question of how a person can possibly begin again or start anew, whether Nicodemus picked up on Jesus’ illustration or not.
The Lord reiterates Himself with some additional clarification. He says that one must be born of water and the spirit. Now this certainly should have rung a bell in the mind of a devout Pharisee if in fact the aforementioned would not have. Ezekiel 36:25-26 uses the words water and spirit in the context of giving Israel a new heart. This is an Old Testament elaboration on the New Covenant. This indicates the kingdom message of the Messiah and necessitated what Jesus further indicates.
He says that “that which is born of flesh is flesh and that which is born of spirit is spirit…The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes (3:6-8).” In other words, the transformation necessary for a person to enter the kingdom of Heaven comes from the Spirit, and no one knows where He is going, or when He is going, just as the wind blows wherever or however it wishes. Jesus even indicates, “Are you the teacher of Israel and do not know these things?”
The following words of Jesus are succinct. He indicates among other things that just as Moses lifted up the serpent in the wilderness to heal the children of Israel of their affliction in the desert, so must the Son of Man be lifted up so “that whoever believes in Him may have eternal life (John 3:15).” Following this is the popular John 3:16, which does not indicate that the whole world is saved automatically because of what follows it. John 3:19-21 says that those who do wicked deeds hate the light and those who do good works wish to be seen “that his works have been carried out in God.” This shows that those who are of God are known by their works.
This passage fits right in line with the concept that a person is saved by grace through faith alone, or they are reborn by the Sprit in other words, and good works follow on the heals of a person’s rebirth. Faith and repentance are inseparably linked, though a person is saved by grace through faith alone. Then, alongside this, comes repentance.
- The different Gospels’ accounts of the woman who anoints Jesus at Bethany
This account appears in Matthew 26:6-13, Mark 14:3-9, Luke 7:36-50, and John 12:1-8. This story tells the account of the woman in Bethany, who was presumably a prostitute, who attended the dinner gathering at the house of Simon the Pharisee and anointed Jesus with fragrant perfume and washed His feet with her tears and her hair.
MacArthur points out in His book, “One Perfect Life,” that Simon likely invited Jesus to his home in order to catch Him in some saying or to trap Him and accuse Him. He further indicates that these dinners involving dignitaries would have been accessible to spectators, but no one would have expected a prostitute to walk in and do what she did, let alone even her simple attendance. This was an act of desperation, and she desperately wanted Jesus to forgive her.
Culver also points out that after or during this display, Jesus answered the Pharisee’s own thoughts pointing out that Simon did not wash Jesus’ own feet when He came in the door (apparently a breach of customary respect and consideration), but this woman has not ceased to wash His feet with her tears and her hair and to anoint Him with fragrant oil. Jesus told a brief parable about the one who is forgiven more as being the one who would love the master more. Likewise, Jesus turned to the woman and said to her that her sins were forgiven her. Jesus said to her, “Your faith has saved you; ‘go in peace (Luke 7:50).’”
Of all the stories told in the Gospels, a person would think that this one would be ripe for the picking by a free grace proponent who wanted to say that repentance is not necessary at all. Of course, that would presuppose that the woman at Bethany did not repent at all. It was simply her feeling sorry for her sins, and afterwards, she immediately went back to being a prostitute. In fact, this story cannot be a lesson in free grace if the woman does not go back to being a prostitute. Otherwise, she genuinely repented and led a different life which would not be the case if repentance was not necessary at all. So, in order for this to indicate the “free grace” sort of perspective, where repentance is never a necessary component of real saving faith, the woman would have to be presumed to have wept at Jesus’ feet and spent very costly oil to anoint Him, and then been forgiven and callously have gone right back to her former lifestyle, maybe that very night.
This is very incredulous. In this very text, Jesus talks about the one who is being forgiven more, loves more. That was the whole point of the parable that Jesus told in that moment. The Gospel of John records Jesus saying repeatedly in 14:15, 21, and 23 that if a person loves Jesus, he will keep His commandments. It follows that if the woman at Bethany loved Jesus, she would not go back to her old lifestyle after being forgiven by Jesus for that very sin which had brought her to Him in tearful contrition.
- The Rich Young Ruler Contrasted with Zacchaeus the Tax Collector
The story of the rich young ruler approaching Jesus asking “what must I do to inherit eternal life?” and the story of Zacchaeus, the tax collector, stand in stark contrast. To add to the significance of their differences, they are juxtaposed in the Gospel of Luke one right after the other in that text. The story of the rich young ruler is in Luke 18:18-30, and the account of Zacchaeus is in Luke 19:1-10.
The first of these stories is that of the approach of the rich young ruler to the Messiah asking, “What must I do to inherit eternal life?” Jesus lists several of the commandments saying, “Do not commit adultery, do not murder, do not steal, do not bear false witness, and honor your father and mother.” The young ruler answers that he has done all these things since his youth. This was likely true as he could have been a model citizen. Jesus answers saying that he lacked one thing. He needed to go and sell all that he had and give to the poor and come and follow Jesus (v. 22).
In “The Bible Knowledge Commentary,” the author writes that this touched on the tenth commandment, not to covet, which included holding on to possessions and/or greed. He writes that at this point the man “faltered.” Another commentary addresses the man’s heart before the Lord. He writes,
“We might think that to test the man to breaking point showed a lack of compassion on the part of Jesus. Yet Mark wrote that the Saviour ‘loved him’ (Mark 10:21). These were not words to destroy but to bless the man. Three great truths emerge.
a righteous person cares for the poor. Christ did not teach the renouncing of possessions for its own sake, but to give to those in need.
a true child of god will want to lay up treasure not on earth but in heaven. Our hearts are where our treasure lies (Matt. 6:21).
a true follower of god will desire to follow Jesus.
The rich man ‘became very sorrowful’. His possessions were too precious to renounce. Ultimately riches do not add to our enjoyment but diminish from it.”
Both of these explanations are completely valid explanations for the deficiency of the man’s faith. To get to the heart of the man’s problem, in my own estimation, would be to additionally point out that the rich young ruler did not believe that following Jesus was worth the cost of giving up what he had gained in life, whatever else a person might say about him. Jesus was not worth it.
After the young man had left sorrowful, Jesus adds that it is extremely hard for a rich man to enter the kingdom of God. He says that “it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God (v.24).” Then, he adds in the following verse that “what is impossible with man is possible with God (v. 25).”
That ties in with the following account in Luke 19 of the story of Zacchaeus. In most cases, the possession of wealth was a sign of God’s blessing. The Jews would likely have viewed the rich young ruler as a prime candidate for Messiah’s kingdom. However, Jesus almost seems to turn him away. At the same time, Zacchaeus would have been despised and condemned for his wealth because he extorted money from his own people and gave part of it to the Romans, and he kept much of it for himself. He was a traitor and a low-life in the eyes of his the people. However, Jesus seems to welcome him with open arms, going so far as to invite Himself into this man’s house.
Zacchaeus was a wealthy owner of a tax franchise, something of a cartel, centered in Jericho. Luke seems to purposely contrast these two accounts by juxtaposing them. He pictures Zacchaeus as eager to see the Lord, even going so far as to bring something of a dishonor to himself by climbing a sycamore tree in order to see Jesus pass by on the street. And Jesus immediately takes notice of him and invites Himself over for dinner. Zacchaeus responds by giving half of his enormous wealth to the poor, and if he had defrauded anyone, he would repay those people four times as much.
Apparently, the law of Moses required that money acquired by fraud was repaid with an additional one-fifth (Lev. 6:5; Num. 5:6-7). This was the very minimal repayment that Zacchaeus was commanded by law to provide to those he had defrauded. The law only commanded that four-fold repayment was necessary when an animal was gained by theft or was killed (Ex. 22:1). Therefore, it could be said that Zacchaeus was placing himself on the same level as a thief. He was no better than a common crook.
He gave it all up for the joy that he had found in the Messiah. Jesus answered saying, “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost (vv. 9-10).” A person can point to pure grace in this case. One man was “worthy,” but turned away, and another man was totally unworthy yet gave it all up for the joy that he had found in Christ. The expression of true faith is to let go of all that holds on to us in this life and to live freely for Christ. True faith is not action-less, passive acceptance of some gift without response. True faith gives all in return for the pearl found in the field, to cite the parable of Jesus explaining the meaning of the kingdom in Matthew 13:44ff.
Three Discourses of Jesus
- I am the Light (John 8:12-30)
This address came during the feast of tabernacles. The people would be waiting for the festive lighting of the “light of tabernacles in the court of women.” This was meant to demonstrate and bring to mind the presence of Yahweh amongst His people when they had left Egypt and dwelt in tents in the desert with the cloud of fire by night ahead of them.
The statement that “I am the light of the world” would have brought this imagery immediately to their attention. Jesus was identifying with the imagery of the light of Yahweh leading the children of Israel onward through the wilderness. He was saying that He was this light.
The rest of the dialogue is a back and forth between the Jews and Jesus as to His true identity or nature. The Pharisees questioned Jesus’ authority to judge as to who He Himself was because testimony (in the case of offenses) had to be verified on the account of two witnesses according to the law (Duet.17:6; 19:15). Also, Rabbinic tradition denied the legitimacy of self-testimony. However, as God in the flesh, Jesus’ claim to deity was legitimate (7:28-31).
Jesus ends this section stating that “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me. And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him (vv.28-29).”
- I am the Door/Shepherd (John 10:9-16)
Here the image of the good shepherd is applied to Jesus. As a shepherd in ancient times, such a person would create some form of a structure in a circle around to barricade his sheep in at night. Then, he would lay across the entrance, thus becoming the door. No one or nothing would get through except through him. So it is with Christ and His sheep, or followers. He is the door of the sheep. He is the shepherd. Three truths come out of this section regarding Jesus out of John 10. 1.) The first is that Jesus is the only way as He is the door. 2.) The true followers know Him and who He is. 3.) The Father knows and loves Him for what He does in laying down His life for the followers, or “sheep,” (vv.17-18).
- I am the vine (John 15:1-17)
There are a number of very good thesis statements that Jesus here makes regarding Himself in relationship to His followers. The first is that those who do not bear fruit, are taken away, and later, He says that they are burned (vv.2 & 6). Then, He says that those who do bear fruit are pruned so that they bear more fruit (v2). Those who bear fruit do so because they abide in Christ (vv.4-5). Jesus also says that if his followers abide in Him, then they can ask whatever they wish and it will be done for them (v.7). The Father is glorified in that the disciples bear much fruit and prove to be disciples (v.8). As the Father loves Jesus, so Jesus loves His followers (v.9). In verse nine, He commands them to abide in that love, and in verse 10, He adds that if you keep Jesus’ commandments, you will abide in His love. In verse 11, He adds that He says these things to them so that His joy may be in them and that their joy may be full. The following verses of 12 through 17 address the topic of love for one another just as Jesus has loved them.
The Sermon on the Mount – The Kingdom Has Come
Jesus says in Matthew 5:20 of the Sermon on the Mount that unless your righteousness exceeds that of the Pharisees and scribes, you will never go to Heaven. Jesus is presenting a new kingdom righteousness, and He is contrasting that sharply with the “righteousness” of the religious elites of the day. I do not believe personally that Jesus was saying that everyone has to do even better than the scribes and Pharisees to enter the kingdom, as if the scribes and the Pharisees were doing pretty well. Rather He was laying out a new kingdom plan for His people who would strive to please God from the heart as Jesus brought the moral requirements of the law (e.g. do not murder and do not commit adultery) to the level of not committing these things from the heart. He says that if you lust after a woman in your heart, you have committed adultery with her already. This was extreme and new, not that no one was aware of this before, but Jesus emphasized it specifically in His new kingdom. He was saying that you have to be a servant of God from the heart, from the inside out, to be a part of His kingdom. Weber in his commentary states this succinctly:
Matthew 5:20 provides the thesis for the entire sermon: God’s kingdom servants will live by an internal supernatural righteousness that goes beyond the religious facade of the scribes and Pharisees.
This was the New Covenant (Jeremiah 31). God would indwell His servants and they would have a new heart and a new spirit within them (Ezekiel 36:26). These were the new kingdom principles, which though promised to Israel now includes the church as we have been grafted into the kingdom and inherit it by living out these new kingdom promises. However, we are not living perfectly, and that is why the principles of the new kingdom life is not summed up in obedience to God from the heart alone. That is why additionally we have the beatitudes within this sermon which tell his followers that beyond this is the principle that blessed are the poor in spirit, those who mourn, the meek, those who hunger and thirst for righteousness, the merciful, and yes, the pure in heart, and peacemakers and those persecuted for righteousness’ sake. Blessed are all these people living out the new kingdom of Jesus the Messiah, but it includes those who mourn and weep and are repentant and poor of spirit and lowly and humble. This is the righteousness that surpasses the scribes and Pharisees by far.
This all gets back to grace verses law. John 1:7 says that the law came through Moses, but grace and truth came through Jesus. The point of this is not to say that the law and grace are mutually antithetical, but rather that Moses gave the law, and grace and truth are embodied and brought to us by the life and death of Jesus of Nazareth. Jesus says in Matthew 5:17-19 that He did not come to abolish or to cancel the law as if it no longer mattered in His kingdom, but rather He came to “establish” or to “fulfill” the law, depending on your translation. Jesus is not about a separation of law from grace, but rather, Jesus gives the grace to empower us to live out the law in His new kingdom. He is the true King of the Jews, and this is Matthew’s Gospel focus. Jesus fulfills the law perfectly as the Messiah, yet He defines the rules of the new kingdom not in terms of doing perfectly as He has always done. He rather welcomes in those who mourn and weep and repent and hunger for this same righteousness, but you have to hunger for it and mourn and weep for it.
Conclusion
The soteriology of Jesus reflects the essentials of what it means to follow Him. Luke 9:23 says that “…If anyone would come after me, let him deny himself and take up his cross daily and follow me.” All this is reflected in the aforementioned titles for Jesus, scenarios, discourses, and sermon, which all reflect this central statement. Jesus calls out to anyone who would come into the fold of His protection that they take up their cross of self-denial and come and follow Him.
The whole appeal is to mourn and come contritely into His presence for the forgiveness of sin, and then follow Him with the wholeness of a person’s life. To follow the Messiah means to bear His burden in the sense of serving and being spent as He was for the sake of the lost, but really for the sake of loving Him alone.
So, just as the hymn says, “Nothing in myself I bring. Simply to thy cross I cling.” Sin is forgiven by grace alone, but to take up that cross means that we must to die to self and to die to the world and all its false appeals for value and acceptance and esteem and privilege. Jesus denied all the typical values of the religious establishment of His day. He did not yield to the vain temptations of Satan in the wilderness either. He completely and confidently turned His back on the ways of the world and their lusts. He yielded Himself completely to the Father and His design for Him. In so doing, He rescued us all, and He calls us to take up our cross and do likewise as “little Christs,” which is the mocking term that the saints of the New Testament were ironically imbued with in their generation, i.e. “Christians.”
Likewise, just as Jesus is the true Son of Man and Son of God, so Christians today are to be little sons of man and little sons of God. We are little image-bearers as imitators of Christ. We can, because of the power of the Holy Spirit, bear His image to the world and capture a bit of God’s image here on earth for whatever length of time that we are here. God makes His appeal through us to “be reconciled to God (2 Cor. 5:16-21).” We are now His ambassadors to a still lost and sin-plagued society in rebellion against the Messiah that it crucified years ago.
Bibliography
Borchert, G. L. (1996). John 1–11 Nashville, TN: Broadman & Holman Publishers, 1996.
Culver, Robert Duncan. The Earthly Career of Jesus, the Christ. Christian Focus Publications: Scotland, UK, 2016
Childress, G. Opening up Luke’s Gospel. Leominster: Day One Publications, 2006.
MacArthur, John. One Perfect Life. Thomas Nelson: Nashville, TN, 2012.
Martin, J. A. Luke. In J. F. Walvoord & R. B. Zuck Eds., The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985.
Twiss, Paul. High King of Heaven. Chicago, IL: Moody Publishers, 2018
Weber, S.K. Matthew. Nashville, TN: Broadman & Holman Publishers, 2000.
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