Written by J. V. Fesko |
Friday, October 25, 2024
As we learn doctrine, we must earnestly pray that the grace of God would not only inundate our minds but that this knowledge would trickle down into our hearts until they are immersed in the truth of God’s word. When we encounter trials in life, for example, we then know in heart and mind that God’s provident hand superintends ever event in our lives and therefore, whether in times of plenty or in want, we can do all things through Christ who strengthens us (Phil. 4:13).

As a professor and minister I regularly evaluate students to determine whether they possess the requisite theological knowledge to pass their exams. After a thirteen week semester students must take their final exam to demonstrate they have mastered the knowledge they have learned. It’s not enough to sit and listen—students must prove they also know the material. The same is true of candidates for the ministry. They must show the presbytery that they have the necessary theological knowledge to preach and teach the word of God so they will not lead the church astray. But all too often we can mistake intellectual proficiency with a true and genuine knowledge of the truth. To put it more colloquially, we might be able to rattle off theological knowledge, but is this information written on the walls of our hearts?
Take for example the doctrine of providence. I can ask an ordinand, “What is the doctrine of providence?” and he can respond: “God’s works of providence are his most holy, wise and powerful preserving and governing all his creatures, and all their actions.” This is a spot-on perfect answer and comes straight from the Shorter Catechism (q. 11). For this question and answer the ordinand would score a perfect one hundred percent.
Read More

Related Posts:

.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap{align-content:start;}:where(.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap) > .wp-block-kadence-column{justify-content:start;}.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap{column-gap:var(–global-kb-gap-md, 2rem);row-gap:var(–global-kb-gap-md, 2rem);padding-top:var(–global-kb-spacing-sm, 1.5rem);padding-bottom:var(–global-kb-spacing-sm, 1.5rem);grid-template-columns:minmax(0, 1fr);}.kb-row-layout-id223392_4ab238-bd{background-color:#dddddd;}.kb-row-layout-id223392_4ab238-bd > .kt-row-layout-overlay{opacity:0.30;}@media all and (max-width: 1024px){.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr);}}@media all and (max-width: 767px){.kb-row-layout-id223392_4ab238-bd > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr);}}
.kadence-column223392_96a96c-18 > .kt-inside-inner-col,.kadence-column223392_96a96c-18 > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column223392_96a96c-18 > .kt-inside-inner-col{column-gap:var(–global-kb-gap-sm, 1rem);}.kadence-column223392_96a96c-18 > .kt-inside-inner-col{flex-direction:column;}.kadence-column223392_96a96c-18 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column223392_96a96c-18 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column223392_96a96c-18{position:relative;}@media all and (max-width: 1024px){.kadence-column223392_96a96c-18 > .kt-inside-inner-col{flex-direction:column;}}@media all and (max-width: 767px){.kadence-column223392_96a96c-18 > .kt-inside-inner-col{flex-direction:column;}}

Subscribe to Free “Top 10 Stories” Email
Get the top 10 stories from The Aquila Report in your inbox every Tuesday morning.

Written by J. V. Fesko |
Friday, August 30, 2024
The only symbols that should be present are those that belong to Christ—word, sacrament, and prayer. I used to hide the American flag, therefore, so that my congregation knew that as a congregation we belong to Christ and no one else. I’m sure that the idea of removing the American flag from the sanctuary might fray a few feathers. But think of this from another perspective. What if you were visiting a legitimate church in another country, say Romania. How would you feel to see the Romanian flag unfurled in the sanctuary? How would you feel if the congregation, in celebration of a national Romanian holiday, began to sing their national anthem? Would you feel out of place?

I believe I am a patriotic American citizen. I pay my taxes, love my country, and my family has paid a costly price to preserve the freedom we all enjoy. I have a posthumous Bronze Star with a Combat “V” and a Purple Heart that hang in my home—a small memorial to my namesake, a family member who was killed in action. That being said, a few members of my congregation over the years noticed a peculiar habit of mine. Not many in the church noticed this, but long before our worship service started, I walked up on stage (we met in a Middle School auditorium), and I moved the American flag behind the curtains out of sight. Once the service was over and we were cleaning up, I moved the American flag back into its prominent place. Over the years I had a few people ask me why I hid the flag.
I certainly didn’t hide the flag because I was unpatriotic or ashamed of my country. Rather, I didn’t want the congregation to be confused. Our church, though it met in the United States of America, wasn’t an American church. Every church of Jesus Christ belongs to him, it is his body. Hence, no one country or people group can lay claim to his people. Far too many American Christians forget this.
Read More
Related Posts:

Written by J.V. Fesko |
Monday, August 19, 2024
Search engine companies such as Google have claimed that such SEME is not possible, and they seek to operate with transparency for the processes that inform their search engine algorithms. The chances are high that search engine companies do their best to operate in a fair and transparent manner. Nevertheless, this doesn’t preclude or eliminate the possibility that a company might engage in SEME. As Forrest Gump might theologize, “Sinners are as sinners do.” In other words, in a fallen world we should never put our absolute and unswerving trust in any organization.

Every day millions of people use internet search engines for business, research, entertainment, and other various tasks. Many likely use search engines the way they would use a dictionary or, in days gone by, a phone book. The assumption might be that the search engine is value neutral: you plug in search terms and your desired query pops up with your results. But we should recognize that few things in life are truly value neutral. Software programmers have made decisions on how search engines work, and they have made value judgments about how the search engine should function. There are several different ways their value judgments appear in the seemingly innocuous use of a search engine.
Advertisements
I used to work for a Christian nonprofit organization that strategized how our institution could come up on the first page of a search (i.e., search engine optimization). One of the ways to do this was to ensure certain key words were embedded in our web pages so that, if those words were searched for, our web site would have a greater chance of appearing on the first page of a search. This was the low-cost option. The higher-cost option was to pay for our organization to appear first. We decided to budget a certain amount of money to use ad words to boost our odds of coming up on the first search results page. When you search for “books,” for example, why do Barnes & Noble, Amazon, and Books-A-Million appear on the first page of the seventeen billion-plus results that come up? This is largely because they have paid the search engine company. Like placing a large phone book advertisement that catches your eye when flipping through its pages, companies spend money to ensure that their business comes up early in your search. Such a value judgment may make for good business, but does it mean that he who spends the most money is necessarily the best fountain of knowledge? In other words, just because someone pays to get to the top doesn’t mean that it is a click-worthy link.
A Cultural Mirror
When you type in a search query, one of the most common factors that accounts for initial results is the auto-complete function. One of the more popular forms of the auto-complete phenomenon is Wired.com’s series of auto-complete interviews. These videos feature one or more celebrities answering popular search queries that appear such as, “What is [insert celebrity name]’s real name, favorite movie, or favorite food.” Each of the suggested auto-completes represents the most popularly searched queries on the internet. But this raises the question: Is a search engine a genuine database of knowledge, or have software engineers designed search engines to reflect the people using them? Do you access a knowledge database or a cultural mirror? The answer to this question likely hinges on what type of query you enter.
Read More
Related Posts:

Written by J.V. Fesko |
Wednesday, July 10, 2024
As you consider the Old Testament, do not press the narratives into the service of application apart from Christ. First consider how Christ is organically connected to the text. How does the New Testament authoritatively explain the particular Old Testament text before you? Through the light of the revelation of the gospel of Christ, you are equipped to recognize clearly Jesus in the shadowlands of the Old Testament.

In the wake of the death and resurrection of Christ, a number of Jesus’ disciples failed to receive word that their Lord and Savior had risen from the dead. Under the impression that Jesus was dead in his tomb, the disciples walked on the road to Emmaus until a visitor joined them along the way:
That very day two of them were going to a village named Emmaus, about seven miles from Jerusalem, and they were talking with each other about all these things that had happened. While they were talking and discussing together, Jesus himself drew near and went with them. But their eyes were kept from recognizing him. And he said to them, “What is this conversation that you are holding with each other as you walk?” (Luke 24:13-17)
This visitor eventually revealed himself as the risen Messiah, and Jesus began to teach them about his ministry from “the Law of Moses and the Prophets and the Psalms” (Luke 24:44). In other words, Jesus taught his disciples exclusively from the Old Testament.
In fact, the phrase that Luke uses, the Law, Prophets, and Psalms, refers to the three major divisions of the Old Testament. Another way of stating Christ’s point is, “The whole Old Testament points to me—Jesus!” If the Old Testament is about Jesus, then how does this affect the way we read it?
The Old Testament isn’t merely about morals, ethics, or leadership.
All too often people read the Old Testament as if its narratives set forth principles merely about morals, ethics, or leadership. Moses is an example for leadership in how he led a rebellious people through the wilderness—these “life lessons” can then be applied to a host of workplace conflicts.
Read More
Related Posts:

Written by J. V. Fesko |
Thursday, June 6, 2024
People judge books by their cover all the time, whether it’s fair or not. And, people are always making evaluations all the time about the people around them. What type of an impression will you make? In the end, your desire should be to make a good impression, not because you’re looking to promote yourself but because you’re living coram Deo, before God.

Did you ever think that late night talk show host Jimmy Fallon could offer sage advice regarding getting your next call? While Fallon didn’t use his late night platform to discuss seeking a pastoral call, an online video of Fallon interviewing Nicole Kidman certainly made a very practical point. You can find the video here. In a nutshell, Kidman told Fallon a story about when she was single and she came over to his apartment. Fallon remembered the whole incident and recounted his side of the story. She came over, he bought some cheese, they talked a little, and then she left. End of story, right? Wrong.
Kidman told her side of the story. She informed Fallon that she was romantically interested in him at the time. She arranged to come over to his apartment with a friend because she wanted to get to know him. Fallon set out crackers and cheese, was dressed like a slob, and was more interested in playing video games than conversing with Kidman. To say the least, Fallon was stunned! He had no clue that Kidman was interested in him and, in a sense, that they were on an informal date. Fallon was clueless that Kidman was basically interviewing him.
Read More
Related Posts:

Written by J. V. Fesko |
Sunday, May 12, 2024
Regardless of how you serve, just because it is no longer as an ordained minister does not mean your life is over. Granted, this might be a very bitter pill to swallow. If you try to pursue the pastorate regardless of the circumstances, even if providential signs are pointing in the opposite direction, you very well might make yourself and family miserable. I do not pretend for one second to assume that changing vocations will be an easy thing. But I do know that no matter what, God always has us right where he wants us even if that means leaving the pastorate and serving in a secular vocation.

What do you do when you find yourself at the crossroads of life and there are no signposts? What happens when you lose your pastoral call and you think you should change vocations? Or what happens if you graduate of seminary and after a number of years you still haven’t been able to get a call? Should you hang up your cleats? Making such decisions can be difficult and heart-wrenching. You spent years getting ready to serve, believed you sensed a call to the ministry, and even had others seemingly confirm your call. The thought of quitting the ministry can therefore be quite devastating.
I think the most important thing to remember in such circumstances is the fundamental nature of who you are as a person. Your life’s activities should not ultimately define you, rather your union with Christ should define you. Your union with Christ is the foundational bedrock of who you are—this will never change. You will never lose your salvation, or more importantly, Christ will never let you go. There is nothing in this whole creation that can separate you from the love of God in Christ (Rom. 8:31-39). Christ has neither forsaken nor abandoned you just because you will no longer be a pastor. Your vocation might change, and in fact, has changed throughout your life. You were once a full-time student, perhaps then an engineer or police man, and then you became a pastor. Just because God determines that you will better serve him in a different vocation does not mean that he does not love you or is casting you aside.
Read More
Related Posts:

Written by J.V. Fesko |
Saturday, April 6, 2024
I believe, therefore, that when you finish seminary, you should be excited and proud. It’s a terrific accomplishment. But don’t think that you’ve arrived. You’ll likely spend the rest of your life learning, and such a journey is most definitely rewarding. I love learning new things and discovering how little I know. It’s actually quite comforting because it reminds me how great and omniscient our covenant God is.

At seminary I always look forward to May because it means graduation! I’m excited for the students who have worked hard for a number of years and finally reach the end of their goal—they are the proud owners of a shiny new masters degree! For most, it’s an exciting time—they smile because they’ve finished and can now turn their attention to books of their own choosing rather than those that are assigned on the syllabus. But almost invariably I also observe something else—some exhibit a swagger. I can hear it in their tone of speech and in the looks on their faces—students ask questions in class or make comments and sound very confident.
From one vantage point I completely understand the attitude—“I have just spent the last three years of my life studying the Bible full time. I know Greek and Hebrew, I know philosophical, theological, epistemological, and eschatological terms! I’ve read Calvin, Bavinck, Aquinas, and Hodge, and I even know what the Enuma Elish is!” The assumption is, I have learned all there is to know. I even suspect that some students think they’ve heard and read it all—they hit a plateau and think that there’s probably little else.
Read More
Related Posts:

Written by J.V. Fesko |
Monday, March 11, 2024
In our sin-fallen, law-cursed state, all people are in slavery to sin and in bondage to Satan, the prince of the power of the air (Eph. 2:2). Of course, all who sin are subject to death, since “the wages of sin is death” (Rom. 6:23), or as Paul elsewhere writes, “The sting of death is sin, and the power of sin is the law” (1 Cor. 15:56). Blessedly, God does not leave us in our cursed state but has sent His Son to redeem us: “When the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal. 4:4). Christ became a curse for us so that we would not have to bear the law’s awful load (3:13).

The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of. —Westminster Confession of Faith 20.1
The French novelist Victor Hugo (1802–85) writes of the fall and redemption of Jean Valjean, the chief protagonist of his popular book Les Misérables. Valjean found himself released from prison after serving nineteen long and arduous years for stealing a loaf of bread to feed his famished family. After his release, he eventually found shelter in a local church. Desperate for money, Jean stole the bishop’s silverware and plates but was promptly captured by the police. When the police came to the bishop to verify that the stolen property was his, the bishop told Valjean: “Jean Valjean, my brother, you no longer belong to what is evil but to what is good. I have bought your soul to save it from black thoughts and the spirit of perdition, and I give it to God.” This little vignette provides glimmers of what Christ has accomplished for us in our redemption through the price that He paid in His life, suffering, and death on the cross. Westminster Confession of Faith 20.1 explains this as “the liberty which Christ hath purchased for believers.”
Out from under Satan, Sin, and Death
To appreciate our freedom in Christ, we first need to contemplate the nature of our previous bondage to Satan, sin, and death. Our captivity is writ large across the canvas of redemptive history in Israel’s slavery in Egypt. The book of Exodus tells us that “the people of Israel groaned because of their slavery” (2:23) as they were in a state of affliction and suffering (3:7). As Israel was in slavery, so we are enslaved to sin. What Pharaoh was to Israel, Satan is to sinners. In the New Testament, the Apostle Paul describes our sin-enslaved condition in blunt terms:
You were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath. (Eph. 2:1–3)
In his famous diagnosis of fallen humanity, Paul describes us as those who do not seek God, who have become worthless, who do not do good, whose throats are open graves, and who use their tongues for deception (Rom. 3:11–13). As we survey the people whom we see in our day-to-day lives, we certainly observe wicked people doing sinful things, but so many people give the appearance of being decent and moral. Beneath the veil of respectability lies the pallor of death wrapped in the chains of sin and guilt. Because all humans are guilty of both Adam’s first sin and their own personal sins, all humans justly fall under God’s wrath and condemnation (Rom. 1:18–32; 5:12–14).
There are several consequences of our sin-fallen condition. All humans bear the burden of the guilt of sin. Every time we commit sin against God and His law, we incur legal guilt. There is a subjective side to guilt, for we sense that we do wrong as our consciences accuse or excuse our conduct (2:15). Yet guilt is not simply a feeling but an objective legal debt that all sinners incur for violating God’s law. A powerful image of guilt comes to us from John Bunyan’s The Pilgrim’s Progress, where the main character, Christian, carries a massive burden on his back that weighs him down. Given that we are guilty of sin, this means that God’s wrath hangs over our heads. As Paul writes, “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (Rom. 1:18, KJV).
Read More
Related Posts:

Written by J. V. Fesko |
Thursday, February 29, 2024
The pastor reports to his elders—they alone have the authority to oversee the pastor and his conduct. Recognize the difference between matters of morality and Christian liberty. And don’t always assume that the pastor’s salary pays for everything that you see. It could very well be a gift or some other form of income that has provided him and his family with a needed amenity. Assume the best, not the worst, about your pastor and his family. And do what you can to make life in the bubble more bearable for them.

One of the challenges that pastors and their families face is life in the goldfish bowl. In many other vocations a person can go to work, do his job, come home, and his home life and family stay out of view. My father worked for a tech giant for 37 years and I can count on my fingers the number of times that I interacted with my father’s co-workers. The same cannot be said about the pastor and his family.
When a church hires a pastor there is the expectation that he will bring his family to church with him. This means, like it or not, everyone in the church observes the pastor’s family on a regular basis. For better or worse, people in the church see most everything that the pastor’s family does: they take note of the clothes they wear, the books they read, the car that brings them to church, the movies they talk about, and their behavior. For example, I once rented a car to drive to presbytery and the rental agency was closed on Saturday when I returned. I decided to drive the car to church on Sunday morning and then return it first thing Monday morning. Other factors in this scenario were: I received a free upgrade because the “fancy” car was all they had in the lot; my gas and the cost of the rental were covered by my presbytery, which reimbursed ministers for the mileage they drove. So, everything was above-board in this situation. Nevertheless, when I drove up to church that Sunday morning my wife overheard someone say, “Well, I guess we must be paying the pastor too much money if he’s driving a new car!” Rightly or wrongly, I gently informed this person of the situation and they seemed to be relieved.
In another scenario I was walking out of church after a Sunday morning worship service. It seemed like an ordinary Sunday—in particular, there were a number of small children and infants making their usual noises during the worship service. But whose child was singled out as making a lot of noise that morning? Yes, my one-year-old son. The reality of the situation was that my son wasn’t in the worship service that morning—
Read More
Related Posts:

Written by J. V. Fesko |
Sunday, December 24, 2023
In the third verse of our hymn, given what appears in the first two verses, Christ’s redemption is cast in terms of the eschatological, or final, exodus. It is no longer the exodus from the tyranny of Pharaoh, nor is it the exodus from Babylon, that appears. Rather, Jesus brings an exodus from the oppressive rule of Satan, sin, and death: O come, thou Rod of Jesse, free. Thine own from Satan’s tyranny; From depths of hell thy people save, and give them vict’ry o’er the grave. Rejoice! Rejoice! Emmanuel. Shall come to thee, O Israel.

“O Come, O Come, Emmanuel” is one of the better-known hymns that is typically sung during the Christmas season. What some may not know is that it originated in the Middle Ages, around A.D. 800, as an antiphon, or anthem, that was restructured into verse form in the 1100’s and was eventually published in Latin in 1710. The hymn was later discovered, translated, and published in 1851 by John Mason Neale, an Anglican minister.
As people sing this hymn, they know that they are singing about the birth of Christ. However, what is striking about this hymn is the way in which it unpacks the birth of Christ. It moves from the shadows of the Old Testament into the light of the New Testament with the revelation of God in Christ. This hymn traces the themes of Israel’s exodus to the eschatological, or final, exodus that was to begin with the birth of the Messiah.
We can see this progressive unfolding of God’s redemptive plan if we turn to the Old Testament and begin with Israel’s exile in Babylon.
Mourning in Lonely Exile
In Israel’s earliest days as a nation, God brought his people out of Egypt, made a covenant with them, and began to lead them to the land of promise—the land that he had sworn to give to Abraham and his descendants (Gen. 15:18-21). Israel, of course, was a cantankerous nation and lacked the faith to enter the Promised Land, to believe in the gospel promise of God (Heb. 3:18-4:2).
When Israel had finished her forty-year wandering and stood at the threshold of the Promised Land, it was undoubtedly a time of excitement and hope. The people of Israel were at last going to enter the land promised to their patriarch Abraham so long before.
On the eve of their entry into the land, however, Moses wrote an inspired prophetic song. This song was filled with praises for their covenant Lord, but at the same time it foretold Israel’s future disobedience and sin (Deut. 32:20-24). Israel did fulfill these words and was carried off into exile because of their sin, idolatry, and rebellion. The northern kingdom of Israel was taken away by the Assyrians in the eighth century B.C., and the southern kingdom of Judah was taken away into captivity by the Babylonians in the sixth century B.C.
Over the centuries, millions of people have been displaced by war—exiled from their home country. However, Israel’s exile in Babylon was unique, because Israel was the only nation on the face of the earth with whom God had made a covenant. Just as God had put Adam, the first man and God’s son (Luke 3:38), in the garden-temple of Eden, so he had given Israel, his firstborn son (Ex. 4:22), a fruitful land—one flowing with milk and honey, one that was also marked by God’s very own presence.
In the same way that God walked in the cool of the day with Adam in the beautiful garden-temple (Gen. 3:8), so too God walked with Israel in the Promised Land by his presence in the tabernacle (Lev. 26:11-12; 2 Sam. 7:6). Yet, like Adam before them, Israel sinned, which caused the prophet Hosea to cry out: “Like Adam they transgressed the covenant” (Hos. 6:7).
As punishment for their disobedience, like Adam before them, the people of Israel were exiled from the presence of God. Israel was carried into exile to Babylon, longing for the presence of God, longing for God to redeem them and ransom them from their captivity. However, the faithful remnant did not desire merely to return to the land, but ultimately for God to dwell once again in their presence (Ps. 137:1-4). As Israel sat in exile by the waters of Babylon, there was still hope of redemption.
Many undoubtedly looked to the prophetic words of Isaiah: “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isa. 7:14). There was a coming child, one who would save Israel—the Lord’s presence in the flesh. In this regard, we should note that the word Immanuel (also spelled Emmanuel) means “God with us.”
Perhaps now we have a better idea of what lies behind the first two verses of our hymn:

O come, O come, Emmanuel,
and ransom captive Israel,
That mourns in lonely exile here,
until the Son of God appear.
Rejoice! Rejoice! Emmanuel
shall come to thee, O Israel.
O come, O come, thou Lord of might,
who to thy tribes, on Sinai’s height,
In ancient times didst give the law
in cloud and majesty and awe.
Rejoice! Rejoice! Emmanuel
shall come to thee, O Israel.

Here the hymn recounts the faithful remnant in exile in Babylon, longing and looking for the birth of their Savior. Our hymn couches this desire in terms of the biblical theme of the eschatological exodus, evident in the connections between Israel’s exile in Babylon and the exodus from Egypt by reference to God’s presence on Sinai.
The Shoot of Jesse and the Key of David
The prophet Isaiah, however, had much more to say about this coming Savior. Many Old Testament saints knew that the coming Savior would come from the line of David (2 Sam. 7:12-13). However, the nation was in ruin, and the temple, God’s dwelling place, was razed to a pile of rubble. It seemed as though David’s line had been cut off. Once again Isaiah prophesied: “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit” (Isa. 11:1).
Here the prophet likens the Davidic dynasty to a stump—
Read More
Related Posts: