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Matthew 21:22

Adam Clarke
Bible Commentary

All things - ye shall ask in prayer, believing - In order to get salvation, there must be,

  1. a conviction of the want of it: this begets,
  • prayer, or warm desires, in the heart: then
  • the person asks, i.e. makes use of words expressive of his wants and wishes:
  • believes the word of promise, relative to the fulfillment of his wants: and
  • 5. receives, according to the merciful promise of God, the salvation which his soul requires.

    Albert Barnes
    Notes on the Whole Bible
    Verses 12-22

    This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple. See also Mark 11:12-19; Luke 19:45-48.

    Matthew 21:12

    And Jesus went into the temple of God … - From Mark 11:11-15, it is probable that this cleansing of the temple did not take place on the day that he entered Jerusalem in triumph, but on the day following.

    He came and looked round upon all things, Mark says, and went out to Bethany with the twelve. On the day following, returning from Bethany, he saw the fig-tree. Entering into the temple, he purified it “on that day;” or perhaps he “finished” the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed, probably, on two successive days, or has stated the “fact,” without being particular as to the order of events. Mark has stated the order more particularly, and has “divided” what Matthew mentions together.

    The “temple of God,” that is, the temple dedicated and devoted to the service of God, was built on Mount Moriah. The first temple was built by Solomon, about 1005 years before Christ, 1 Kings 6:38. David, his father, had contemplated the design of building it, and had prepared many materials for it, but was prevented because he had been a man of war, 1 Chronicles 22:1-9; 1 Kings 5:5. This temple, erected with great magnificence, remained until it was destroyed by the Babylonians under Nebuchadnezzar, 584 years before Christ, 2 Chronicles 36:6-7, 2 Chronicles 36:19.

    After the Babylonian captivity the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished splendor. The aged people wept when they compared it with the glory of the former temple, Ezra 3:8, Ezra 3:12. This was called the “second” temple. This temple was often defiled in the wars before the time of Christ. It had become much decayed and impaired Herod the Great, being exceedingly unpopular among the Jews on account of his cruelties (see the notes at Haggai 2:9. On this building Herod employed 18,000 men, and completed it so as to be suitable for use in 9 years, or about 8 years before Christ. But additions continued to be made to it, and it continued increasing in splendor and magnificence until 64 a.d. John says John 2:20, “forty and six years was this temple in building.” Christ was then 30 years of age, which, added to the 16 years occupied in repairing it before his birth, makes 46 years.

    The word “temple” was given not merely to the sacred edifice or house itself, but to all the numerous chambers, courts, and rooms connected with it on the top of Mount Moriah. The temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into the sacred edifice itself our Saviour never went. The high priest only went into the holy of holies, and that but once a year, and none but priests were permitted to enter the holy place. Our Saviour was neither. He was of the tribe of “Judah,” and he consequently was allowed to enter no further than the other Israelites into the temple. The works that he is said to have performed in the temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described. The temple was erected on Mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was therefore enlarged by building high walls from the valley below and filling up the space within. One of these walls was 600 feet in height. The ascent to the temple was by high flights of steps. The entrance to the temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. But there was one gate of special magnificence: this was called the Beautiful Gate, Acts 3:2. It was on the east side, and was made of Corinthian brass, one of the most precious metals in ancient times. See the Introduction to 1Corinthians, section 1. This gate was 50 cubits, or 75 feet, in height.

    The whole temple, with all its courts, was surrounded by a wall about 25 feet in height. This was built on the wall raised from the base to the top of the mountain, so that from the top of it to the bottom, in a perpendicular descent, was in some places not far from 600 feet. This was particularly the case on the southeast corner; and it was here, probably, that Satan wished our Saviour to cast himself down. See the notes at Matthew 4:6.

    On the inside of this wall, between the gates, were piazzas or covered porches. On the eastern, northern, and western sides there were two rows of these porches; on the south, three. These porches were covered walks, about 20 feet in width, paved with marble of different colors, with a flat roof of costly cedar, which was supported by pillars of solid marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomon‘s porch, John 10:23; Acts 3:11. It stood over the vast terrace or wall which he had raised from the valley beneath, and which was the only thing of his work that remained in the second temple.

    When a person entered any of the gates into this space within the wall he saw the temple rising before him with great magnificence; but the space was not clear all the way up to it. Going forward, he came to another wall, enclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second wall was called “the court of the Gentiles.” It was so called because Gentiles might come into it, but they could proceed no further. On the second wall and on the gates were inscriptions in Hebrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding further on pain of death. This “court” was not of equal dimensions all the way round the temple. On the east, north, and west it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles might come. Here was the place where much secular business was transacted. This was the place occupied by the buyers and sellers, and by the money-changers, and which Jesus purified by casting them out.

    The enclosure within the second wall was nearly twice as long from east to west as from north to south. This enclosure was also divided. The eastern part of it was called “the court of the women;” so called because women might advance thus far, but no farther. This court was square. It was entered by three gates; one on the north, one on the east directly opposite to the Beautiful gate, and one on the south. In passing from the court of the Gentiles to that of the women, it was necessary to ascend about 9 feet by steps. This court of the women was enclosed with a double wall, with a space between the walls about 15 feet in width, paved with marble. The inner of these two walls was much higher than the one outside. The court of the women was paved with marble. In the corners of that court were different structures for the various uses of the temple. It was in this court that the Jews commonly worshipped. Here, probably, Peter and John, with others, went up to pray, Acts 3:1. Here, too, the Pharisee and publican prayed - the Pharisee near the gate that led forward to the temple; the publican standing far off, on the other side of the court, Luke 18:9-14. Paul also was seized here, and charged with defiling the temple by bringing the Gentiles into that holy place, Acts 21:26-30.

    A high wall on the west side of the court of the women divided it from the court of the Israelites, so called because all the males of the Jews might advance there. To this court there was an ascent of fifteen steps. These steps were in the form of a half circle. The great gate to which these steps led was called the gate “Nicanor.” Besides this, there were three gates on each side, leading from the court of the women to the court of the Israelites.

    Within the court of the “Israelites” was the court of the “priests,” separated by a wall about 1 1/2 foot in height. Within that court was the altar of burnt-offering and the laver standing in front of it. Here the priests performed the daily service of the temple. In this place, also, were accommodations for the “priests” when not engaged in conducting the service of the temple, and for the Levites who conducted the music of the sanctuary.

    The temple, properly so called, stood within this court. It surpassed in splendor all the other buildings of the holy city; perhaps in magnificence it was unequalled in the world. It fronted the east, looking down through the gates Nicanor and the Beautiful Gate, and onward to the Mount of Olives. From the Mount of Olives on the east there was a beautiful and commanding view of the whole sacred edifice. It was there that our Saviour sat when the disciples directed his attention to the goodly stones with which the temple was built, Mark 13:1. The entrance into the temple itself was from the court “of the priests,” by an ascent of twelve steps. The “porch” in front of the temple was 150 feet high and as many broad. The open space in this perch through which the temple was entered was 115 feet high and 37 broad, without doors of any sort, The appearance of this, built, as it was, with white marble, and decorated with plates of silver, from the Mount of Olives was exceedingly dazzling and splendid. Josephus says that in the rising of the sun it reflected so strong and dazzling an effulgence that the eye of the spectator was obliged to turn away. To strangers at a distance, it appeared like a mountain covered with snow, for where it was not decorated with plates of gold it was extremely white and glistening.

    The temple itself was divided into two parts. The first, called the “sanctuary” or holy place; was 60 feet in length 60 feet in height, and 30 feet in width. In this was the golden candlestick, the table of showbread, and the altar of incense. The “holy of holies” or the “most holy place,” was 30 feet each way. In the first temple this contained the ark of the covenant, the tables of the law, and over the ark was the mercy-seat and the cherubim. Into this place no person entered but the high priest, and he but once in the year. These two apartments were separated only by a vail, very costly and curiously performed. It was this vail which was rent from the top to the bottom when the Saviour died, Matthew 27:51. Around the walls of the “temple,” properly so called, was a structure three stories high, containing chambers for the use of the officers of the temple. The temple was wholly leveled to the ground by the Romans under Titus and Vespasian, and was effectually destroyed, according to the predictions of the Saviour. See the notes at Matthew 24:2. The site of it was made like a plowed field. Julian the apostate attempted to rebuild it, but the workmen, according to his own historian, Ammianus Marcellinus, were prevented by balls of fire breaking out from the ground. See Warburton‘s “Divine Legation of Moses.” Its site is now occupied by the Mosque of Omar, one of the most splendid specimens of Saracenic architecture in the world.

    And cast out all them that sold and bought in the temple - The place where this was done was not the temple itself, but the outer court “or the court of the Gentiles.” This was esteemed the least sacred part of the temple; and the Jews, it seems, did not consider it profanation to appropriate this to any business in any way connected with the temple service. The things which they bought and sold were at first those pertaining. to the sacrifices. It is not improbable, however, that the traffic afterward extended to all kinds of merchandise. It gave rise to much confusion, noise, contention, and fraud, and was exceedingly improper in the temple of the Lord.

    The tables of the money-changers - Judea was subject to the Romans. The money in current use was Roman coin; yet the Jewish law required that every man should pay a tribute to the service of the sanctuary of “half a shekel,” Exodus 30:11-16. This was a Jewish coin, and the tribute was required to be paid in that coin. It became, therefore, a matter of convenience to have a place where the Roman coin might be exchanged for the Jewish half shekel. This was the “professed” business of these men. Of course, they would demand a small sum for the exchange; and, among so many thousands as came up to the great feasts, it would be a very profitable employment, and one easily giving rise to much fraud and oppression.

    The seats of them that sold doves - Doves were required to be offered in sacrifice - Leviticus 14:22; Luke 2:24 - yet it was difficult to bring them from the distant parts of Judea. It was found much easier to purchase them in Jerusalem. Hence, it became a business to keep them to sell to those who were required to offer them.

    Mark adds Mark 11:16 that he “would not suffer that any man should carry any vessel through the temple.” That is, probably, any of the vessels or implements connected with the traffic in oil, incense, wine, etc., that were kept for sale in the temple.

    Matthew 21:13

    And said It is written … - This is written in Isaiah 56:7. The first part of this verse only is quoted from Isaiah. The rest - “but ye have made it a den of thieves” - was added by Jesus, denoting their abuse of the temple. Thieves and robbers live in dens and caves. Judea was then much infested with them. In their dens thieves devise and practice iniquity. These buyers and sellers imitated them. They made the temple a place of gain; they cheated and defrauded; they took advantage of the poor, and, by their being under a necessity of purchasing these articles for sacrifice, they “robbed” them by selling what they had at an enormous price.

    The following reasons may be given why this company of buyers and sellers obeyed Christ:

    1.They were overawed by his authority, and struck with the consciousness that he had a right to command,

    2.Their own consciences reproved them; they knew they were guilty, and they dared make no resistance.

    3.The people generally were then on the side of Jesus, believing him to be the Messiah.

    4.It had always been the belief of the Jews that a “prophet” had a right to change, regulate, and order the various affairs relating to external worship. They supposed Jesus to be such, and they did not dare to resist him.

    Mark and Luke add, that in consequence of this, the scribes and chief priests attempted to put him to death, Mark 11:18-19; Luke 19:47-48. This they did from “envy,” Matthew 27:18. He drew off the people from them, and they envied and hated him. They were “restrained,” then, for the fear of the people; and this was the reason why they plotted “secretly” to put him to death, and why they afterward so gladly heard the proposals of the traitor, Matthew 26:14-15.

    Matthew 21:15, Matthew 21:16

    When the chief priests … - The chief men of the nation were envious of his popularity.

    They could not prevent it; but, being determined to find fault, they took occasion to do so from the shouts of the children. People often are offended that “children” have anything to do with religion, and deem it very improper that “they” should rejoice that the Saviour has come. Our Lord Jesus viewed this subject differently. He saw that it was proper that they should rejoice. they are interested in the concerns of religion, and before evil principles get fast hold of their minds is a proper time for them to love and obey him. The Lord Jesus silenced those who made the objection by appealing to a text of their own Scriptures. This text is found in Psalm 8:2. The quotation is not made directly from the Hebrew. but from the Greek translation. This, however, should create no difficulty. The point of the quotation was to prove that “children” might offer praise to God. This is expressed in both the Hebrew and the Greek.

    Matthew 21:17

    Bethany - See the notes at Matthew 21:1.

    Matthew 21:19

    And when he saw a fig-tree in the way … - This tree was standing in the public road.

    It was therefore common property and anyone might lawfully use its fruit. Mark says Mark 11:13, “Seeing a fig-tree afar off, having leaves, he came,” etc. Not far off “from the road,” but at a considerable distance from the place where he was. Having loaves, and appearing healthy and luxuriant, they presumed that there would be fruit on it. Mark says Mark 11:13, “he came, if haply he might find anything thereon.” That is, judging from the “appearance” of the tree, it was “probable” that there would be fruit on it. We are not to suppose that our Lord was ignorant of the true condition of the tree, but he acted according to the appearance of things; being a man as well as divine, he acted, of course, as people do act in such circumstances.

    And found nothing thereon but leaves only - Mark Mark 11:13 gives as a reason for this that “the time of figs was not yet.” That is, the time “of gathering” the figs was not yet, or had not passed. It was a time when figs were ripe or suitable to eat, or he would not have gone to it, expecting to find them; but the time of gathering them had not passed, and it was to be presumed that they were still on the tree. This took place on the week of the Passover, or in the beginning of April. Figs, in Palestine, are commonly ripe at the Passover. The summer in Palestine begins in March, and it is no uncommon thing that figs should be eatable in April. It is said that they sometimes produce fruit the year round.

    Mark Mark 11:12-13 says that this took place on the morning of the day on which he purified the temple. Matthew would lead us to suppose that it was on the day following. Matthew records briefly what Mark records more “fully.” Matthew states the fact that the fig-tree was barren and withered away, without regarding minutely the order or the circumstances in which the event took place. There is no contradiction, because Matthew does not affirm that this took place on the morning after the temple was cleansed, though he places it in that order; nor does he say that a day did not elapse after the fig-tree was cursed before the disciples discovered that it was withered, though he does not affirm that it was so. Such circumstantial variations, where there is no positive contradiction, go greatly to confirm the truth of a narrative. They show that the writers were honest men, and did not “conspire” to deceive the world.

    And said unto it, Let no fruit grow on thee … - Mark calls this “cursing” the tree Mark 11:21. The word “curse,” as used by him, does not imply “anger,” or disappointment, or malice. It means only “devoting it to destruction,” or causing it to wither away. All the “curse” that was pronounced was in the words “that no fruit should grow on it.” The Jews used the word “curse” not as always implying “wrath or anger,” but to devote to “death,” or to any kind of destruction, Hebrews 6:8. It has been commonly thought that the Saviour performed this miracle to denote the sudden “withering away” or destruction of the Jewish people. They, like the fig-tree, promised fair. That was full of leaves, and they full of professions. Yet both were equally barren; and as that was destroyed, so they were soon to be. It was certain that this would be a good “illustration” of the destruction of the Jewish people, but there is no evidence that Jesus intended it as such, and without such evidence we have no right to say that was its meaning. “And presently the fig-tree withered away.” That is, before another day. See Mark. It is probable that they were passing directly onward, and did not stop then to consider it. Matthew does not affirm that it withered “away in their presence,” and Mark affirms that they made the discovery on the morning after it was “cursed.”

    Matthew 21:20

    And when the disciples saw it - That is, on the morning following that on which it was cursed, Mark 11:20.

    They marveled, saying … - Peter said this, Mark 11:21 Matthew means only to say that this was said to him; Mark tells us which one of them said it.

    Matthew 21:21

    Jesus answered and said … - Jesus took occasion from this to establish their faith in God, Mark 11:22

    He told them that any difficulty could be overcome by faith. To remove a mountain denotes the power of surmounting or removing any difficulty. The phrase was so used by the Jews. There is no doubt that this was “literally” true - that if “they had the faith of miracles,” they could remove the mountain before them - the Mount of Olives - for this was as easy for God to do by them as to heal the sick or raise the dead. But the Saviour rather referred, probably, to the difficulties and trials which they would be called to endure in preaching the gospel.

    Matthew 21:22

    And all things … - He adds an encouragement for them to pray, assuring them that they should have all things which they asked.

    This promise was evidently a special one, given to them in regard to working miracles. To them it was true, but it is manifest that we have no right to apply this promise to ourselves. It was desired especially for the apostles; nor have we a right to turn it from its original meaning. There are other promises in, abundance on which we “may” rely in prayer, with confident assurance that our prayers will be heard. Compare the notes at Matthew 7:7-11.

    Matthew Henry
    Concise Bible Commentary
    This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.
    Ellen G. White
    The Acts of the Apostles, 564

    Prayer is heaven's ordained means of success in the conflict with sin and the development of Christian character. The divine influences that come in answer to the prayer of faith will accomplish in the soul of the suppliant all for which he pleads. For the pardon of sin, for the Holy Spirit, for a Christlike temper, for wisdom and strength to do His work, for any gift He has promised, we may ask; and the promise is, “Ye shall receive.” AA 564.1

    It was in the mount with God that Moses beheld the pattern of that wonderful building that was to be the abiding place of His glory. It is in the mount with God—in the secret place of communion—that we are to contemplate His glorious ideal for humanity. In all ages, through the medium of communion with heaven, God has worked out His purpose for His children, by unfolding gradually to their minds the doctrines of grace. His manner of imparting truth is illustrated in the words, “His going forth is prepared as the morning.” Hosea 6:3. He who places himself where God can enlighten him, advances, as it were, from the partial obscurity of dawn to the full radiance of noonday. AA 564.2

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    Ellen G. White
    The Adventist Home, 299

    Fight the battle, children; remember every victory places you above the enemy.4 AH 299.1

    Children to Pray for Help—Children should pray for grace to resist the temptations which will come to them—temptations to have their own way and to do their own selfish pleasure. As they ask Christ to help them in their life service to be truthful, kind, obedient, and to bear their responsibilities in the family circle, He will hear their simple prayer.5 AH 299.2

    Jesus would have the children and the youth come to Him with the same confidence with which they go to their parents. As a child asks his mother or father for bread when he is hungry, so the Lord would have you ask Him for the things which you need.... AH 299.3

    Jesus knows the needs of children, and He loves to listen to their prayers. Let the children shut out the world and everything that would attract the thoughts from God; and let them feel that they are alone with God, that His eye looks into the inmost heart and reads the desire of the soul, and that they may talk with God.... AH 299.4

    Then, children, ask God to do for you those things that you cannot do for yourselves. Tell Jesus everything. Lay open before Him the secrets of your heart; for His eye searches the inmost recesses of the soul, and He reads your thoughts as an open book. When you have asked for the things that are necessary for your soul's good, believe that you receive them, and you shall have them.6 AH 299.5

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    Ellen G. White
    Christ's Object Lessons, 174

    Let all who are afflicted or unjustly used, cry to God. Turn away from those whose hearts are as steel, and make your requests known to your Maker. Never is one repulsed who comes to Him with a contrite heart. Not one sincere prayer is lost. Amid the anthems of the celestial choir, God hears the cries of the weakest human being. We pour out our heart's desire in our closets, we breathe a prayer as we walk by the way, and our words reach the throne of the Monarch of the universe. They may be inaudible to any human ear, but they cannot die away into silence, nor can they be lost through the activities of business that are going on. Nothing can drown the soul's desire. It rises above the din of the street, above the confusion of the multitude, to the heavenly courts. It is God to whom we are speaking, and our prayer is heard. COL 174.1

    You who feel the most unworthy, fear not to commit your case to God. When He gave Himself in Christ for the sin of the world, He undertook the case of every soul. “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” Romans 8:32. Will He not fulfill the gracious word given for our encouragement and strength? COL 174.2

    Christ desires nothing so much as to redeem His heritage from the dominion of Satan. But before we are delivered from Satan's power without, we must be delivered from his power within. The Lord permits trials in order that we may be cleansed from earthliness, from selfishness, from harsh, unchristlike traits of character. He suffers the deep waters of affliction to go over our souls in order that we may know Him and Jesus Christ whom He has sent, in order that we may have deep heart longings to be cleansed from defilement, and may come forth from the trial purer, holier, happier. Often we enter the furnace of trial with our souls darkened with selfishness; but if patient under the crucial test, we shall come forth reflecting the divine character. When His purpose in the affliction is accomplished, “He shall bring forth thy righteousness as the light, and thy judgment as the noonday.” Psalm 37:6. COL 174.3

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    Ellen G. White
    Counsels on Health, 436

    There could be no better time than now for a movement of this kind, when the temperance question is creating such widespread interest. Let our people everywhere take hold decidedly to let it be seen where we stand on the temperance question. Let everything possible be done to circulate strong, stirring appeals for the closing of the saloon. Let this paper be made a power for good. Our work for temperance is to be more spirited, more decided. CH 436.1

    Precious light will be given in the publications you scatter through the towns and cities. Your humble prayers, your unselfish activity, will be blessed of God, and the truth as it is in Jesus will come to those who need it. The words that Christ spoke to men while He was in the world He will speak again through His humble, faithful followers. Through them He will give to men the bread of life and the waters of salvation. Brethren, take up this work in humility of heart. The simplicity of true godliness will cause you to be respected and will lead men and women to seek the source of your power. Believe, and you will receive the things you ask for. CH 436.2

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    Ellen G. White
    Early Writings, 115

    We should not come together to remain silent; those only are remembered of the Lord who assemble to speak of His honor and glory and tell of His power; upon such the blessing of God will rest, and they will be refreshed. If all moved as they should, no precious time would run to waste, and no reproofs would be needed for long prayers and exhortations; all the time would be occupied by short, pointed testimonies and prayers. Ask, believe, and receive. There is too much mocking the Lord, too much praying that is no praying and that wearies angels and displeases God, too many vain, unmeaning petitions. First we should feel needy, and then ask God for the very things we need, believing that He gives them to us, even while we ask; and then our faith will grow, all will be edified, the weak will be strengthened, and the discouraged and desponding made to look up and believe that God is a rewarder of all those who diligently seek Him. EW 115.1

    Some hold back in meeting because they have nothing new to say and must repeat the same story if they speak. I saw that pride was at the bottom of this, that God and angels witnessed the testimonies of the saints and were well pleased and glorified by their being repeated weekly. The Lord loves simplicity and humility, but He is displeased and angels are grieved when professed heirs of God and joint heirs with Jesus suffer precious time to run to waste in their meetings. EW 115.2

    If the brethren and sisters were in the place they should be, they would not be at a loss to find something to say in honor of Jesus, who hung upon Calvary's cross for their sins. If they would cherish more of a realizing sense of the condescension of God in giving His only beloved Son to die a sacrifice for our sins and transgressions, and of the sufferings and anguish of Jesus to make a way of escape for guilty man, that he might receive pardon and live, they would be more ready to extol and magnify Jesus. They could not hold their peace, but with thankfulness and gratitude would talk of His glory and tell of His power. And blessings from God would rest upon them by so doing. Even if the same story were repeated, God would be glorified. The angel showed me those who ceased not day nor night to cry, “Holy, Holy, Lord God Almighty.” “Continued repetition,” said the angel, “yet God is glorified by it.” Although we may tell the same story over and over, it honors God, and shows that we are not unmindful of His goodness and mercies to us. EW 115.3

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