2 Kings 18:28-37

28 Then the Rabshakeh stood and called out in a loud voice in the language of Judah, "Hear the word of the great king, the king of Assyria! 29 Thus says the king: 'Do not let Hezekiah deceive you, for he will not be able to deliver you out of my hand. 30 Do not let Hezekiah make you rely on the LORD by saying, The LORD will surely deliver us, and this city will not be given into the hand of the king of Assyria.' 31 Do not listen to Hezekiah; for thus says the king of Assyria: 'Make your peace with me and come out to me; then every one of you will eat from your own vine and your own fig tree, and drink water from your own cistern, 32 until I come and take you away to a land like your own land, a land of grain and wine, a land of bread and vineyards, a land of olive oil and honey, that you may live and not die. Do not listen to Hezekiah when he misleads you by saying, The LORD will deliver us. 33 Has any of the gods of the nations ever delivered its land out of the hand of the king of Assyria? 34 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they delivered Samaria out of my hand? 35 Who among all the gods of the countries have delivered their countries out of my hand, that the LORD should deliver Jerusalem out of my hand?' "

36 But the people were silent and answered him not a word, for the king's command was, "Do not answer him." 37 Then Eliakim son of Hilkiah, who was in charge of the palace, and Shebna the secretary, and Joah son of Asaph, the recorder, came to Hezekiah with their clothes torn and told him the words of the Rabshakeh. (2 Kings 18:27-37, NRSV)

The following comments are repeated here with editing and supplement from October 4, 2007 (Thursday in the week of the Eighteenth Sunday after Pentecost, references for the week of the Sunday closest to September 28, Year One):

Parallel accounts for this reading (Isa. 36:13-22; 2 Chron. 32:9-19) may be found in the separate file, Rabshakeh’s Defiance Continues.

In yesterday’s reading, we saw the Assyrian army at the gates of Jerusalem and the Rabshakeh defiantly challenging Hezekiah’s court officials. As today’s reading begins, we find the Rabshakeh directing his challenge to the common people of Judah, deliberately disregarding the request of Hezekiah’s officials. “Then Eliakim son of Hilkiah, and Shebnah, and Joah said to the Rabshakeh, ‘Please speak to your servants in the Aramaic language, for we understand it; do not speak to us in the language of Judah within the hearing of the people who are on the wall’ ” (2 Kgs. 18:26; cf. Isa. 36:11). According to Iain W. Provan, “Hezekiah’s officials are anxious that the people who are on the wall should not hear these powerful arguments, and they ask the Assyrian to speak in Aramaic, the language of international diplomacy, rather than in Hebrew, called here the language of Judah (cf. Isa. 19:18)” (NOAB, 3^rd ed., augmented, 2007, on 2 Kgs. 18:26-27). According to Ziony Zevit, “Aramaic was the diplomatic language in the southwestern parts of the Assyrian empire. Assyrian reliefs depict two scribes recording events, one in cuneiform and one in Aramaic” (The Jewish Study Bible, 2004, on 2 Kgs. 18:26). But the Rabshakeh takes this request as a challenge. “Has my master sent me to speak these words to your master and to you,” he asks, “and not to the people sitting on the wall, who are doomed with you to eat their own dung and to drink their own urine:?” (2 Kgs. 18:27; cf. Isa. 36:12). According to Zevit, “Eat . . . dung . . . urine [is] a threat of famine brought about by a siege” (ibid., on v. 27). This issue comes later in the Chronicler’s account, with more emphasis on the intent of the Assyrian officials to frighten the people of Jerusalem. In denying that Hezekiah’s God can prevent the disaster and rescue the people of Judah from the Assyrian assault (2 Chron. 32:17, cf. vv. 11-19), “They shouted it with a loud voice in the language of Judah to the people of Jerusalem who were on the wall, to frighten and terrify them, in order that they might take the city” (2 Chron. 32:18).

At this point, the lectionary reading for today begins. “Then the Rabshakeh stood and called out in a loud voice in the language of Judah [i.e. Hebrew], ‘Hear the word of the great king, the king of Assyria!’ ” (2 Kgs. 18:28; Isa. 36:13). The Rabshakeh brands Hezekiah as a deceiver. “Thus says the king [i.e., Sennacherib],” says the Rabshakeh. “ ‘Do not let Hezekiah deceive you, for he will not be able to deliver you out of my hand. Do not let Hezekiah make you rely on the LORD by saying, The LORD will surely deliver us, and this city will not be given into the hand of the king of Assyria’ ” (2 Kgs. 18:29-30; Isa. 36:14-15). At this point it appears that the texts of Kings and Isaiah are practically verbatim–which continues throughout today’s reading from 2 Kings. The Chronicler rewords the passage extensively, but retains most of the ideas. For the statement that Hezekiah “will not be able to deliver you,” the Chronicler has the Assyrian accuse Hezekiah of complicity in the disaster the Rabshakeh predicts for Jerusalem, or at least taking actions that will bring it on. “Is not Hezekiah misleading you, handing you over to die by famine and by thirst, when he tells you, ‘The LORD our God will save us from the hand of the king of Assyria’?” (2 Chron. 32:11). “Was it not this same Hezekiah,” says the Rabshakeh in Chronicles, “who took away his high places and his altars and commanded Judah and Jerusalem saying, ‘Before one altar you shall worship, and upon it you shall make your offerings?’ ” (v. 12; cf. 2 Kgs. 18:22). The Rabshakeh has some information about Hezekiah’s reforms, but judging them by the way Assyrian and other religions work, he completely fails to understand their implications.

The Rabshakeh challenges the people of Jerusalem to forsake their king and give their loyalty to the Assyrian king. “Do not listen to Hezekiah,” he says, “for thus says the king of Assyria: ‘Make your peace with me and come out to me; then every one of you will eat from your own vine and your own fig tree, and drink water from your own cistern, until I come and take you away to a land like your own land, a land of grain and wine, a land of bread and vineyards, a land of olive oil and honey, that you may live and not die. Do not listen to Hezekiah when he misleads you by saying, The LORD will deliver us’ ” (2 Kgs. 18:31-32; cf. Isa. 36:16-18a). The promise of various good foods and drinks for those who make “peace” with the Assyrian echoes the covenant promises of early Israelite history (cf. Deut. 7:12-16). According to Provan, the Rabshakeh implies that “Surrender will mean escape from the horrors of a long siege (cf. v. 27). Although the people will be taken into exile, the will find themselves in a new ‘promised land’ like their own (cf. Deut. 8:7-9)” (op. cit., on 2 Kgs. 18:31-32). The Rabshakeh appeals to the example of other lands and other gods, who have not been able to save their people from the Assyrian onslaught. “Has any of the gods of the nations ever delivered its land out of the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they delivered Samaria out of my hand?” (2 Kgs. 18:33-34; cf. Isa. 36:18b-19; 2 Chron. 32:13). “Hamath . . . Ivvah,” says Zevit, were “cities that the Assyrians had previously conquered” (op. cit., on v. 34). The Rabshakeh asks, “Who among all the gods of the countries have delivered their countries out of my hand, that the LORD should deliver Jerusalem out of my hand?” (2 Kgs. 18:35; cf. Isa. 36:20; 2 Chron. 32:14).

But this appeal to the people does not work. The narrator says, “But the people were silent and answered him not a word, for the king’s command was, ‘Do not answer him’ ” (1 Kgs. 18:36; cf. Isa. 36:21). But the king’s officials, Eliakim, Shebna and Joah, report the sad news of the Rabshakeh’s challenge to their king; they “came to Hezekiah with their clothes torn and told him the words of the Rabshakeh” (2 Kgs. 18:37; Isa. 36:22).

1 Corinthians 9:1-15

9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 2 If I am not an apostle to others, at least I am to you; for you are the seal of my apostleship in the Lord.

3 This is my defense to those who would examine me. 4 Do we not have the right to our food and drink? 5 Do we not have the right to be accompanied by a believing wife, as do the other apostles and the brothers of the Lord and Cephas? 6 Or is it only Barnabas and I who have no right to refrain from working for a living? 7 Who at any time pays the expenses for doing military service? Who plants a vineyard and does not eat any of its fruit? Or who tends a flock and does not get any of its milk?

8 Do I say this on human authority? Does not the law also say the same? 9 For it is written in the law of Moses, "You shall not muzzle an ox while it is treading out the grain." Is it for oxen that God is concerned? 10 Or does he not speak entirely for our sake? It was indeed written for our sake, for whoever plows should plow in hope and whoever threshes should thresh in hope of a share in the crop. 11 If we have sown spiritual good among you, is it too much if we reap your material benefits? 12 If others share this rightful claim on you, do not we still more?

Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. 13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in what is sacrificed on the altar? 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

15 But I have made no use of any of these rights, nor am I writing this so that they may be applied in my case. Indeed, I would rather die than that-no one will deprive me of my ground for boasting! (1 Corinthians 9:1-15, NRSV)

On February 28, 2008 (Thursday in the week of the Third Sunday of Lent, Year Two), comments were repeated with editing and supplement from October 4, 2007 (Thursday in the week of the Sunday closest to September 28, Year One), when comments were repeated from March 23, 2006 (Thursday in the week of the Third Sunday of Lent, Year Two); they are repeated again here with some editing:

In today’s reading, Paul asserts his apostleship with a series of rhetorical questions. “Am I not free?” he asks. “Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?” (1 Cor. 9:1). As to the claim to have seen the Lord, Richard A. Horsley refers to 15:8 and Gal. 1:1, 11-16 (NOAB, 3^rd ed., augmented, 2007, on 1 Cor. 9:1). “If I am not an apostle to others,” says Paul to the Corinthians, “at least I am to you; for you are the seal of my apostleship in the Lord” (v. 2). We are reminded of his later claim that the Corinthians are his letter of recommendation, the only credential he needs. “You yourselves are our letter, written on our hearts, to be known and read by all; and you show that you are a letter of Christ, prepared by us, written not with ink but with the spirit of the living God, not on tablets of stone but on tablets of human hearts” (2 Cor. 3:2-3).

Paul asserts his rights as an apostle. “This is my defense,” he says, to those who would examine me” (1 Cor. 9:3). In the first place, he claims, as an apostle, “the right to our food and drink” (v. 4), a metaphor for his “living” (v. 6), though, if properly paid, he would literally have enough for “food and drink.” Another right that he claims, again with a rhetorical question, is “the right to be accompanied by a believing wife, as do the other apostles and the brothers of the Lord and Cephas” (v. 5). Paul applies the comparison of his circumstances to those of Cephas (Peter) and the brothers of the Lord both in respect to being accompanied by a believing wife and in the matter of working (at labor, tent-making) for a living. “Or is it only Barnabas and I who have no right to refrain from working for a living?” (v. 6). And he pushes the apparently hypothetical opposing position to the point of absurdity by the comparison with soldiers, farmers and shepherds. “Who at any time pays the expenses for doing military service? Who plants a vineyard and does not eat any of its fruit? Or who tends a flock and does not get any of its milk?” (v. 7). The references to “the expenses for doing military service,” the fruit of the vineyard, and the milk from the flock are metaphors here for the living owed to apostles. “Paul,” says Horsley, “has the same right to economic support from the communities of the movement as do Cephas (Peter) and other apostles but, since his mission with Barnabas based in Antioch (see Acts 13-14), has not used it” (ibid., on 9:4-7).

This matter of economic support based on his ministry is not formally introduced as a new topic by such phrases as “now concerning” (e.g. 7:1, 25; 8:1; 12:1). But it has its own significance and integrity. And yet Horsley sees it as a continuation of the argument of the previous chapter: “Paul illustrates the principle in 8:13 [‘Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall’] from his nonuse of his apostolic freedom in his mission, in an emotionally charged self-defense of his apostolic conduct” (ibid., on 9:1-27). In support of the “right to refrain from working for a living” (v. 6), that is, the right to economic support from his ministry, Paul further cites the “law of Moses”: “Do I say this on human authority? Does not the law also say the same? For it is written in the law of Moses, ‘You shall not muzzle an ox while it is treading out the grain’ ” (vv. 8, 9a, citing Deut. 25:4). His interpretation of this text from the Hebrew Bible begins with rhetorical questions–for which, the answer, of course, is obvious–and with a variation on the metaphor of the farmer. “Is it for oxen that God is concerned? Or does he not speak entirely for our sake?” (1 Cor. 9:9b, 10a). Paul spells out the implication. “It was indeed written for our sake, for whoever plows should plow in hope and whoever threshes should thresh in hope of a share in the crop” (v. 10b). And he applies the principle to his relationship with the Corinthian believers. “If we have sown spiritual good among you, is it too much if we reap your material benefits?” (v. 11). Like the farmer who plows the field and the one who threshes the crop, Paul has a right to a share in the crop. “If other share this rightful claim on you,” he asks, “do not we still more (v. 12a).

 Paul claims to have the first right to such support from the Corinthians (v. 12a), first right as the founder of the church (cf. vv. 1-2). Later, he adds the example of payment (in the form of food) for those who serve in the Jerusalem temple (v. 13), and perhaps also, according to Ben Witherington III, the pagan temples in Corinth (Conflict & Community in Corinth, 1994, p. 209 on 1 Cor. 9:13), and Paul clinches the argument by citing a command of “the Lord [Jesus]” that “those who proclaim the gospel should get their living by the gospel” (v. 14).

But the surprising thing here is not so much his argument for the rights of an apostle to be paid for his work (and, by extension, the rights of Christian ministers to be paid as well). It is, rather, Paul’s decision not to “make use of this right” in order not to “put an obstacle in the way of the gospel of Christ” (v. 12b). Paul soon adds that “I have made no use of any of these rights, nor am I writing this so that they may be applied in my case. Indeed, I would rather die than that–no one will deprive me of my ground for boasting!” (v. 15). Given the pattern of patron-client relationships which dominated much of the social and economic structure of the Roman Empire, Paul was apparently avoiding the possibility of becoming the client of some in Corinth, and thus coming under their control. Witherington says, “It may well be that some in Corinth wanted to be Paul’s ongoing patrons and have him as their in-house teacher. This Paul would clearly refuse as it went beyond temporary hospitality and would have hindered him from fulfilling his calling as an itinerant church planter” (ibid., p. 209 in an excursus, “A Closer Look: Why Paul Made Tents”). Witherington adds that “it is possible that Paul worked not only to avoid appearing to be a Sophist and to avoid entangling alliances of a cumbersome sort, but also because he was thus deliberately placing himself in a lower status category so that he could identify with the lower strata of society” (ibid.). Paul, for one reason or another, believes that his accepting a salary in the circumstances of his ministry in Corinth would hinder his work of proclaiming the gospel of Christ there. He also worked at Thessalonica (1 Thess. 2:5-9; 2 Thess. 3:8), as Witherington points out, and Witherington suggests that “the support he received from the Macedonians was for work done elsewhere (2 Cor. 11:8f.; Phil. 4:14-16)” (ibid.).

Matthew 7:22-29

22 On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?' 23 Then I will declare to them, 'I never knew you; go away from me, you evildoers.'

Hearers and Doers (Lk 6.47-49)

24 "Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. 25 The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. 26 And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. 27 The rain fell, and the floods came, and the winds blew and beat against that house, and it fell–and great was its fall!"

28 Now when Jesus had finished saying these things, the crowds were astounded at his teaching, 29 for he taught them as one having authority, and not as their scribes. (Matthew 7:22-29, NRSV)

On May 3, 2009 (the Fourth Sunday of Easter, Year One), when the reading was Matthew 7:15-29, comments were base on those of April 29, 2007 (the Fourth Sunday of Easter, Year One), comments on Matthew 7:13-21 of October 3, 2007 (Wednesday in the week of the Sunday closest to September 28, Year One), comments on Matthew 7:22-29 of October 4, 2007 (Thursday in the week of the Sunday closest to September 28, Year One), comments on Matthew 7:13-21 of April 26, 2008 (Saturday in the week of the Fifth Sunday of Easter, Year Two), comments on Matthew 7:22-28 of May 2, 2008 (Friday in the week of the Sixth Sunday of Easter, Year Two), and other comments as noted for these. Relevant comments for today’s reading, Matthew 7:22-29, are repeated here with some editing:

On the Saying about Self-deception (continued)

After Jesus’ warning about false prophets who can be known by their bad fruit (Mt. 7:15-20), he further warns the listeners themselves: “Not everyone who says to me, ‘Lord, Lord,” will enter the kingdom of heaven, but only the one who does the will of my Father in heaven” (v. 21). Luke’s version of this saying is a rhetorical question: “Why do you call me ‘Lord, Lord,’ and do not do what I tell you?” (Lk. 6:46). Either way, it’s a stern warning to “be doers of the word, and not merely hearers who deceive themselves” (Jas. 1:22), and comparable to the prophetic warning given by Samuel to Saul, “Surely, to obey is better than sacrifices, / and to heed than the fat of rams” (1 Sam. 15:22). The assigned reading for today begins with verse 22, but these warnings (vv. 15-20, 21) set the context.

At the judgment, “on that day,” says Jesus, “many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?’” (Mt. 7:22). Jesus adds that he will say, “I never knew you; go away from me, you evildoers” (v. 23). Similar teaching occurs in Luke in a context which includes various teachings about the kingdom of God. After admonition to “strive to enter through the narrow door” (Lk. 13:24a; cf. Mt. 7:13-14), Jesus expands the image of the door in a kind of mini-parable. “Many,” he says,

will try to enter and will not be able. When once the owner of the house has got up and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then in reply he will say to you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank with you, and you taught in our streets.’ But he will say, ‘I do not know where you come from; go away from me, all you evildoers!’ (Lk. 13:24b-27, NRSV)

In what is called the Second Epistle of Clement to the Corinthians (though the date and authorship are uncertain), the Corinthians are told, “Let us, then, not merely call him Lord, for this will not save us. For he says, ‘Not everyone that saith to me Lord, Lord, shall be saved, but he that doeth righteousness’ [citing Mt. 7:21]. . . . For this reason, if you do these things , the Lord said, ‘If ye be gathered together with me in my bosom, and do not my commandments, I will cast you out, and will say to you, Depart from me, I know not whence ye are, ye workers of iniquity’ ” (II Clement iv, 1-2, 5, trans., Kirsopp Lake, The Apostolic Fathers, II, Loeb Classical Library). Also, compare this quotation from the Lord presented by Justin Martyr: “Not every one who saith to Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven. For whosoever heareth Me, and doeth My sayings, heareth Him that sent Me. And many will say unto Me, Lord, Lord, have we not eaten and drunk in Thy name, and done wonders? And then will I say unto them, Depart from Me, ye workers of iniquity” (Apology, I, 16, 9-11, trans. Roberts-Donaldson, on the Internet at http://www.earlychristianwritings.com/text/justinmartyr-firstapology.html, accessed Sept. 29, 2009).

John Wesley took the warnings here to heart. On Matthew 7:22 he says, “We have prophesied–We have declared the mysteries of thy kingdom; wrote books; preached excellent sermons. In thy name done many wonderful works–So that even the working of miracles is no proof that a man has saving faith” (John Wesley, Explanatory Notes on the New Testament, reprint, 1981, vol. I, no page no., on Mt. 7:22). On the following verse (23), he says, “I never knew you–There never was a time that I approved of you; so that as many souls as they had saved, they were themselves never saved from their sins. Lord, is it my case?” (ibid. These notes are found online at http://wesley.nnu.edu/john_wesley/notes/matthew.htm#Chapter+VII, accessed again Sept. 29, 2009).

On the Two Houses

The comparison of well-built houses to poorly built houses to illustrate the consequences for those who obey Jesus’ teaching and those who don’t concludes Matthew’s Sermon on the Mount (Mt. 5-7), and a similar comparison ends the sermon known as the Sermon on the Plain in Luke (Lk. 6:20-49). (Both sermons open with beatitudes, and much of the teaching is parallel, though many of Luke’s sayings parallel to the Sermon on the Mount are found later in Luke, in different contexts.) The two versions of this comparison are set side by side in the following table:

Matthew says that “everyone who hears these words of mine,” where Luke refers to “someone . . . who comes to me, hears my words,” both adding “and acts on them” (Mt. 7:24a; Lk. 6:47). The first comparison is that such a man “will be like” (Mt.) “is like” (Lk.) “a (wise, Mt.) man “who built his house” (Mt.) / “building a house” (Lk.) “on a rock” (Mt.) / “who dug deeply and laid the foundation on rock” (Lk.) (Mt. 7:24b; Lk. 6:48a). With his reference to digging and laying the foundation (qemevlioV, themelios, Lk. 6:48, 49, compare “founded,” qemeliovw, themelioō, Mt. 7:25). The “foolish man,” “who hears these words of mine and does not act on them,” but builds his house “on sand” (Mt. 7:26), or “who hears and does not act . . . [but] built a house on the ground without a foundation” (Lk. 6:49a), has opened the floodgates, so to speak, for disaster. In Luke’s version, the second house is destroyed by a flood, “when the river burst against it [and] immediately it fell” (Lk. 6:49b), whereas, in Matthew’s version, the second house is destroyed by the winds that, accompanying the rains and flood, “beat against that house” (Mt. 7:27). Matthew concludes with the words, “and great was its fall (ptw:siV, ptōsis, cf. e[pesen, epesen, Mt. 7:27; sunevpesen, synepesen [‘fall together, collapse’], Lk. 6:49)!” but Luke says, “and great was the ruin ( rJh:gma, hrēgma) of that house.” Luke’s language may seem a little more technical with reference to the process of construction, but both houses are founded on rock. And Luke’s language is perhaps a little more technical in referring to the “collapse,” or “ruin” of the second house. But the point remains the same: one should hear and obey Jesus’ teaching.

Ignatius of Antioch alludes to this illustration in his Epistle to Polycarp: “Welcoming your godly mind which is fixed as if on immovable rock, I glory exceedingly that it was granted me to see your blameless face wherein I would fain have pleasure in God” (i, 1, trans., Kirsopp Lake, The Apostolic Fathers, vol. I, Loeb Classical Library).

On the Conclusion of the Sermon

The end of the Sermon on the Mount is marked by these verses which note that “Jesus had finished saying these things” (Mt. 7:28a), a formula that marks the end of five major speeches by Jesus in the Gospel of Matthew. Others are “Now when Jesus had finished instructing his twelve disciples . . .” (11:1; cf. 10:5-42); “When Jesus had finished these parables, he left that place” (13:53; cf. 13:3-52); “When Jesus had finished saying these things . . .” (19:1; cf. 18:1-35); and “When Jesus had finished saying all these things . . .” (26:1; cf. 24:1[23:1?]-25:46). But only at the closing of the Sermon on the Mount is special attention called to the effect on the crowds: “the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes” (Mt. 7:28b, 29). This and the fact that the Sermon on the Mount is the first public event in Jesus’ ministry reported by Matthew (apart from the calling of disciples, not really public, 4:18-22) and the summary of his preaching and healing presented in Matthew 4:24-25, not really a single event, but certainly preparation for the gathering of the crowds for the Sermon (5:1)–these all point to the programmatic role of the Sermon in Matthew’s presentation of Jesus’ ministry. Jesus is the Teacher par excellence, who teaches a righteousness that “exceeds that of the scribes and Pharisees” (5:20), whose rulings can supercede those of Moses (cf. the six antitheses, antithetical paragraphs–“You have heard . . . But I say . . .” in Mt. 5:21-48), whose word is to be heeded at all costs.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net