Old Testament reading: Deuteronomy 26-27

“He who sows bountifully will also reap bountifully” (2 Cor 9:6). “Bountifully” is from the Greek eulogos, meaning a good word. In Deuteronomy 26, all firstfruits and tithes were also brought with a good word. The offerer was to bring his gift in verbal remembrance of the great deliverance and blessings of God. Note how the offering was not simply based on economics, but on careful consideration and recollection of all the blessings of God. While we certainly must give some consideration to finances in our giving, we would do well to give consideration to all the blessings we enjoy at God’s hand. What is your freedom worth to you? Your health and access to healthcare? Your leisure time? Your peace of mind as you pillow your head at night? Perhaps we would be better and happier givers if we engaged in the same considerations each week.

New Testament reading: Ephesians 4-6

Ephesians 4 contains “the seven ones,” the only principles to determine unity among brethren (vv 4-6). Why do so many ignore these Divinely given dictates? While most religionists within Christendom can agree on the three persons of the Godhead and the one hope, they are hopelessly divided concerning the one body, the one faith, and the one baptism.  These things cannot simply be ignored for the sake of “unity.” Where there is no agreement, there can be no unity. Moreover, this is not just a matter of being in agreement with one another, but in being in agreement with Divine teaching and instruction. Two or more may be in agreement with one another, but if they are not in agreement with Bible teaching, their unity is of no spiritual efficacy or eternal value. Finally, union is not the same thing as unity. An old preacher once illustrated this truth with the following example – You can tie two cats together by their tails and hang them over a clothes line, and you will have union, but not unity.

 Old Testament reading: Deuteronomy 24-25

“Is it lawful for a man to divorce his wife for just any reason?” The Pharisees asked this of our Lord in Matthew 19:3. The ensuing exchange between them involves the opening lines of today’s reading. Deuteronomy 24:1-4 has been the source of much discussion and controversy, going all the way back to the days before Matthew 19. According to commentators, there were two prevailing views on this passage. The first, associated with Rabbi Hillel, interpreted the passage emphasizing “she finds no favor in his eyes,” and concluded that a man could divorce his wife for any reason (Matt 19:3). The second view, associated with Rabbi Shammai, interpreted the passage emphasizing “because he has found some uncleanness in her,” and concluded that only fornication permitted divorce. Shammai’s view is that given by Jesus in Matthew 19, but only after Jesus appealed to the Divine standard of Genesis 2 and gave His own exception (“but I say to you”). Given the disciples’ response to Jesus’ teaching, “If this is the case… it is better for a man not to marry” (v 10), indicates that Hillel’s view was not only the view of the Pharisees, but also that of the apostles. This view is also understood when one reads the condemnation of the Jews in Malachi 2:14-16.

New Testament reading: Ephesians 1-3

Are you in Christ? Today’s reading exalts the necessity and blessings of being “in Christ.”  In chapter 1: all spiritual blessings are in Christ (v 3); we were chosen in Christ before the world began (v 4 – Note! This is not Calvinistic predestination!); Jesus is the medium through which we are adopted as the sons of God (v 5); we are the recipients of God’s grace and accepted in Christ (v 6); In Christ we have redemption through His blood and the forgiveness of sins (v 7); all things, that is, all men (both Jew and Gentile) are gathered together in Christ (v 10); in Christ we have obtained an inheritance, being predestined according to God’s purpose (v 11). There is only one way to get in Christ… see Galatians 3:27.

Old Testament reading: Deuteronomy 22-23

“I don’t want to get involved.”  As harsh as many of Israel’s laws were, there is considerable ink given to taking care of the fatherless, the widows and the poor. Also, Deuteronomy 22 required Israel to do good to their neighbors and to all men. One could not refuse to get involved when he saw anyone in need, even if he did not know the one whom he was helping (22:1-4).  Incidentally, the command to help was not confined to the assistance of a man’s person, but also extended to another’s property. Note how verse 2 says that the lost animal was to be kept (and cared for) until the owner came seeking it. I cannot help but think of the Lord’s account of “the good Samaritan” in Luke 10. Knowing neither the injured man nor the ultimate financial cost to himself, the Samaritan was presented as one fulfilling the demands of Moses in contrast to the priest and Levite.

New Testament reading: Galatians 4-6

Galatians 4 may give us some insight into what was Paul’s “thorn in the flesh (2 Cor 12:7-10). In Galatians 4:13, Paul speaks of his physical infirmity that was known to the brethren in Galatia. In verse 14 he speaks of “the trial that was in my flesh.” In verse 15, Paul declared the Galatians’ love for him was so great “that, if possible, you would have plucked out your own eyes and given them to me.” As children were considered a blessing from God, blindness or poor eyesight was considered a sign of Divine displeasure (cf John 9:1). It appears that Paul suffered from a severe eye malady. He even closes this letter by noting that the letters he used in writing the epistle were very large (6:11). Though presented to the church at Rome as being the words of Paul, Tertius identifies himself as the penman (known as an amanuensis) of that epistle in Romans 16:22. In other epistles Paul wrote only the salutation with his own hand (1 Cor 16:21, Col 4:18, 2 Thes 3:17). His handwriting was unique, likely due in part to the size, so as to identify and authenticate the other things that were written. I have also considered poor eyesight to be Paul’s “thorn” in light of the fact that the first miracle we have recorded by Paul was to curse a man with temporary blindness (Acts 13:9-11).

Old Testament reading: Deuteronomy 19-21

Whoever said punishment fails to deter crime never read Deuteronomy 19:15-21 (or Ecclesiastes 8:11). In this text, the law says if a man sues his brother and is found as a false witness, whatever punishment he intended for his brother would be meted out to him. Verse 20 tells the reason: “And those who remain shall hear and fear, and hereafter they shall not again commit such evil among you.” So punishment IS a deterrent to future evil. In Deuteronomy 21:18-21 we see the “familiar” text of stoning rebellious children. The text is clear that this is not some capricious or reactionary process. Verse 18 says the parents have chastened the rebellious son to no avail. Only then is he to be brought to the elders and a case made against him. Then he is to be stoned by all the men of the city. Again, we see this is a deterrent as “all Israel will hear and fear.” It wouldn’t take many of these for the rest to get the point. So it is with crime and punishment today. We need more physical punishment in our system. Those who commit lesser crimes should be physically punished as well as provide financial restitution for their crimes. Such would surely lead to fewer lifelong criminals. Call it “early intervention.”

New Testament reading: Galatians 1-3

“We’re all on the same side.” Most of us have heard our religious friends make this or a similar statement. Paul refutes such thinking as he speaks of the one true gospel in Galatians 1:6-9. English translations have a difficult time showing the contrast in verses 6 and 7. In this text, Paul marveled that the brethren were turning from “the grace of Christ to a different gospel, which is not another.” The word translated “different” is from the Greek hetero, meaning “not of the same kind” (Thayer). It is rendered “altered” in Luke 9:29. The use of “another” in verse 7 comes from the Greek allo, meaning one of the same kind. It is from this word we get our English term “ally,” which is one who stands beside us as one. Thus, any teaching that does not conform to the one true gospel, (e.g., does not teach the necessity of baptism – Mark 16:16), is not on the same side. The person so teaching should not be considered as our enemy, but rather the doctrine taught must be opposed as it is devoid of the grace of Christ.

Old Testament reading: Deuteronomy 16-18

Deuteronomy 16 reviews the Passover and the three annual feasts. The unleavened bread is called “the bread of affliction” in verse 3. Thinking of this bread reminds me of Jesus. It was without leaven, and Christ was without sin. It was eaten in remembrance of bondage in Egypt, and we eat it in remembrance of our deliverance from sin. After a week of eating unleavened bread, a feast was declared. Can you imagine how marvelous that food tasted? Only after we put away sin can we taste the graciousness of the Lord (1 Pet 1:1-3). Another point of interest is Moses’ prophecy concerning a future king to be set up in Israel (17:14-15). Though brought to fruition several hundred years later (1 Sam 8-9), an earthly king was not God’s desire for Israel. In like fashion, Jesus shall not reign physically as an earthly king (Jer 22:28-30, Matt 1:11). We must also note the prophecy of the rise of the prophet like unto Moses in Deuteronomy 18:18-20, which text Peter quoted in Acts 3:18-23 and applied to Jesus.

New Testament reading: 2 Corinthians 11-13

One of the beauties of the biblical text is its use of so many different writing styles. I find the narrative accounts the easiest to read and remember, but I have developed a great and deeper appreciation for the poetry and proverbs. Another beauty of the biblical text is the utilization of various parts of speech. For example, Solomon uses personification in speaking of wisdom as if it were a woman (cf Prov 1:20-21). Jesus used hyperbole (intended exaggeration) on at least two occasions (cf Matt 7:3-5; 19:24). In today’s reading, Paul uses a form of speech that is not often associated with the biblical text – sarcasm. In 2 Corinthians 11:19 Paul writes: “For you put up with fools gladly since your yourselves are wise!” Do we think for a moment that Paul actually believes the Corinthians are wise in this regard? And again, from Paul’s pen: “For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong!” (12:13). Do we really think Paul was confessing wrong and asking for forgiveness? Such use of language helps me identify with Paul as a person who was unafraid to use such wit and wisdom in his correspondence with those brethren.

Old Testament reading: Deuteronomy 14-15

The Bible was not divided into chapters until 1227. Some chapter divisions are obviously bad, others questionable. Deuteronomy 14 begins with two verses that may well belong in the previous chapter. I tend toward the view that the warning against improper mourning should be included with the previous text on the extermination of apostates. The text immediately following makes reference to clean and unclean meat and does not seem to reflect the tenor of the previous admonition. Thinking of these opening verses, I am reminded of the deaths of Nadab and Abihu in Leviticus 10:1-3. These two sons of Aaron were struck dead for disobeying God. Aaron and his remaining sons were commanded not to mourn the deaths of the disobedient, but rather mourn the lack of obedience that brought the wrath of God among the people (v 6). This illustrates the extreme reverence in which God and His holiness must be held. I love the opening of chapter 15 regarding the release of debt in the 7^th year and the associated promises, particularly verse 6, “For the Lord your God will bless you just as He promised you.” Chapter 15 also reminds us of our financial obligations to God as well as the poor. I find verse 11 intriguing. In spite of the incredible blessings of God, it is said, “the poor will never cease from the land.” Thus, they were to be generous to their brother, their poor and their needy. Jesus also said, “the poor are always with you” (Matt 26:11).

New Testament reading: 2 Corinthians 6-10 

Chapter 6 begins with two verses that cannot be reconciled with Calvinism and its error concerning God’s grace. Calvinism teaches that God’s grace is irresistible, yet one could never draw that conclusion by reading 2 Corinthians 6:1. Moreover, verse 2 is descriptive of the Christian Age, or dispensation of the gospel.  We live in the age of salvation, and the grace of this salvation is available to all men.  This grace may be rejected or received according to the exercise of free will. The end of verse 2, which is not a part of the quote of Isaiah 49:8, is an explanation to the Corinthians that they were living in the day prophesied by Isaiah. It was the day wherein the grace of God was revealed in its fullness, bringing to all men the opportunity to be saved.

Old Testament reading: Deuteronomy 12-13

“You shall seek the place where the Lord your God chooses.” The heading preceding Deuteronomy 12 in my Bible says “A Prescribed Place of Worship.” Man has never been at liberty to worship God according to his own dictates or conscience (cf Heb 11:4). As Israel prepares to enter Canaan, God commands the utter destruction of all things pertaining to the inhabitant’s idolatry. A complete removal of every vestige of idolatry was commanded to prevent the inquiry into and temptation to imitate idolatrous practices (v 30). Six times in this chapter we find the phrase, “the place where the Lord chooses.”  We should note that worship is always conducted by Divine prescription. In Israel’s case, by place, priesthood, offering and day.  In the New Testament, worship is still mandated by Divine prescription and authority (John 4:23-24, Col 3:17). We might also add that God has chosen the place where He is to be worshiped today. It is not a physical location, as was the discussion Jesus had with the Samaritan woman (John 4:20-21), but rather a spiritual location of God’s choosing. One must be a kingdom resident to worship and serve God acceptably – “Since we are receiving a kingdom that cannot be moved, let us have grace, by which we may serve God acceptably with reverence and godly fear” (Heb 12:28). The kingdom is the church (Matt 16:18-19; Col 1:13).

New Testament reading: 2 Corinthians 1-5

2 Corinthians, at least the opening pages, is quite a contrast from Paul’s earlier epistle to these brethren. This second epistle begins with an exaltation of God as “the Father of mercies and the God of all comfort” (1:3). One of the beauties of God’s comfort is its usefulness in the hands of those who love God – “that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God” (1:4). One aspect of Divine comfort is the assurance of deliverance from evil. Deliverance does not always mean God gets us “out of a tight.” It does mean God promises to take care of us and give us strength to endure as we keep our eyes focused on Jesus (Heb 12:1-4). Finally, consider Paul’s statement of faith in God who had delivered in time past, delivers in the present, and will deliver in the future (1:10). Our God delivers!

Old Testament reading: Deuteronomy 10-11

Deuteronomy 10 declares the essence of God’s laws: “What does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways and to love him, to serve the Lord your God with all your heart and all your soul, and to keep the commandments of the Lord and his statutes which I command you today for your good?” (10:12-13). These words may sound familiar, as a similar statement appears in Micah 6:8. But Moses’ statement is far richer than Micah’s. Note how Moses equates God’s commandments with our good, just as he did in Deuteronomy 6:24-25. Some have a distorted view of God, that He “doesn’t want us to have any fun.” They think God’s rules are restrictive to the point of being punitive. But God’s commands are for our good. As the all-knowing and perfect Father, He knows what is best for His children, the apex of His creation.

New Testament reading: 1 Corinthians 15-16

Moving from his extended treatment of spiritual gifts, Paul shifts his thoughts to the resurrection. But before beginning his treatise on the resurrection, Paul begins with the gospel. What is the gospel? Some say it is the good news, but that is merely a definition of the word; it is not the substance. According to Paul, the gospel consists of four primary facts: 1) Jesus died for our sins, just as the Scriptures (Old Testament) said He would; 2) Jesus was buried, (just as He promised His disciples in Matthew 12:40); 3) Jesus rose from the dead the third day, again according to the Scriptures (Ps 16:9-11) and His own testimony (John 2:19-21); and 4) Jesus’ resurrection was affirmed by so many so many witnesses so as to be undeniable (cf Acts 1:2-3). There can be no gospel, no good news, if Jesus had not died for our sins and was resurrected as He said. In fact, if these things were not so, I would not wish for a resurrection from the dead. If Jesus has not paid the price for my sins, I shall be perfectly content to return to the dust from whence I came, never to see the light of life again. But I thank God for 1 Corinthians 15:20 – “But now is Christ risen from the dead, and has become the firstfruits of those who have fallen asleep.”

Old Testament reading: Deuteronomy 8-9

Deuteronomy 8 contains a beautiful statement from God concerning the wilderness wandering, as well as a stern warning. God said the wilderness wandering was a test to see what was in the heart of Israel, whether or not they would obey (v 2). He allowed them to be hungry so he could feed them (v 3). He did not permit their clothes or shoes to wear out (v 4). Later in chapter 8, Israel was warned not to become puffed up at their newfound wealth, as if they actually had anything to do with it (vv 11-20). Verses 11-20 may be summed from a text in yesterday’s New Testament reading: “And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?” (1 Cor 4:7). Chapter 9 is a review of past rebellions and Moses’ great intercession for the people. Moses’ love for Israel reminds me of Paul’s for Corinth. Some folks are rebellious and stubborn, yet we can’t help but love them.

New Testament reading: 1 Corinthians 12-14

This is the landmark text on the distribution (12:1-11), purpose (12:13-31), duration (13) and exercise of spiritual gifts (14). This includes chapter 13, which must not be wrenched from its context. Also, it seems no one in the charismatic movement has ever read 1 Corinthians 14. Everything we see them do is the exact opposite of what Paul taught. Consider the following from chapter 14: In verses 6-19, there is the admonition to speak so as to be understood, lest there be confusion among the hearers. Is this what we see practiced today? No. In verses 20-25, we find that tongues are not a sign for believers, but for unbelievers. But where do we see this practiced? In their assemblies among believers! Also in this text, Paul says that prophesying is for believers, yet when was the last time we saw such in practice? In verses 26-40, we find that no more than two or three are to speak, and each in turn (not at the same time), and let one interpret. Is this the practice we see on TV, online, or in their assemblies? To ask is to answer. Verse 34 commands women to be silent in the assemblies. Is this the practice of charismatics today? Hardly. Finally, verse 40 says all things are to be done decently and in order, yet chaos is the order of the day.

Old Testament reading: Deuteronomy 6-7

These two chapters contain some of the greatest admonitions in all the Bible. Chapter 6 contains the Rx for raising faithful children, namely, parents who diligently follow the commands of God (v 1-2, 17), and diligently teach the same to their children (vv 6-9). The parent who says, “I don’t want to force religion on my kids” has embarked on a course to send his offspring to hell. The word “teach” in verse 7 differs from “teach” in verse 1. The word in verse 7 is much more intense. In the KJV Bible I carried for more than 20 years, there was a margin note in verse 7, equating “teach” with “engrave.” What a picture! Every time I read this verse, I am reminded of three grave markers near the house where I grew up. These stone markers are legible from the road as one drives by. All three read, “UNKNOWN UNION SOLDIER.” It has been 150 years since the end of the American Civil War, and the engraving on these stones remains clear. When we engrave the word of God into the young hearts of our children, and teach them to do the same, the results will be seen for years and generations to come. Note also the change in the adjective from “your God” when addressing the parents to “our God” when speaking of the children. If we will live faithfully for God and teach our children the same, our God will become their God. The same may also be said of money, sports, etc. Which God/god do my children see me serve with the most diligence?

New Testament reading: 1 Corinthians 8-11

1 Corinthians 8 continues some of the problems of Corinth. Namely, disregard for the sincere conscience of brethren. In keeping with the thoughts of yesterday’s reading, we must be mindful of the liberty of brethren in matters of conscience. Contrasting knowledge with love, Paul said that knowledge puffs up while love edifies. Paul is not here dismissing the need for knowledge, but wants the brethren to understand that knowledge without brotherly consideration is a potential pitfall for all involved. Verse 13 is one of the most beautiful statements of brotherly love in all of Scripture, as Paul affirms he would forgo his liberties, things he knew to be permissible, for the sake of the conscience of weak brethren. O that all brethren would so love one another! (cf John 13:34-35)