Old Testament reading: Leviticus 24-25

Could you live without receiving a paycheck for an entire year? Leviticus 25 teaches us about the Sabbath year, wherein every seventh year the Jews were to leave their land fallow for an entire year. However, they were allowed to eat what grew of itself as needed, but were forbidden to harvest it. When one thinks of it, and as verse 22 says, it was really nearly three years until normal farming operations were back to normal. Corn would have been planted in the spring of the 8^th year, but it takes 6 months for full maturity. Wheat would not have been planted until the fall of the 8^th year, meaning its harvest would not take place until the summer of the ninth. Then there is the year of Jubilee, wherein every 50^th year was also a Sabbath year. That meant no planting or harvesting in the 49^th and 50^th years. Also, all land purchases were returned to the original possessor. (I did not use the word “owner” as the Lord claimed ownership of all the land in verse 23). Surely there is not only a lesson of faith here, but also one of living within our means and saving for lean years.

New Testament reading (John 19-21)

John’s account of the death, burial and resurrection of Jesus is unique among the four accounts. There are numerous details and conversations that aren’t found in the synoptics. These may be discussed later, but I want to focus on John’s simplicity and restraint in recording the most important event in the history of man, both in everything that preceded it and all that might come after. John 19 gives testimony to the inspiration of the Bible. Man has added many fanciful accounts to the scourging and death of Jesus. For example, in the movie, The Passion of the Christ, the producer included Catholicism’s doctrine of the 14 stages of the cross. Many Catholic buildings depict this embellishment in the stained glass windows of their sanctuaries. In contrast, the biblical account shows great restraint and reservation in the minimal and essential details provided. How would you write an account of the death of your closest friend? John was “the disciple whom Jesus loved.” Yet John did not “go overboard” (if such were possible) when recording the events of Jesus’ suffering and death. John’s restraint certainly points to Divine guidance.

Old Testament reading: Leviticus 22-23

Leviticus 22 details the care God has for his appointed servants and the responsibility of holiness that must be protected by the same. There are lessons for the churches and the men who serve them. For the church, there is the responsibility to provide for the needs of God’s servant through their offerings. For those who serve, there is the instruction to hold ourselves to the highest standards of holiness. Some preachers take offense when they or their families are held to a higher standard than “ordinary” members. I am not among that number. All Christians should strive to the example of Jesus, but we who serve in a greater capacity should also accept with gravity the responsibility to faithfully represent the faith in every place and situation. When I hold myself to the highest standard, the standard of others is irrelevant. One more point of interest –Just because a man brought an offering of his own free will did not mean he could do as he pleased. Even free will offerings were regulated by God’s word, and failure to observe such brought the penalty of death. (22:17-25, cf 19:5ff). So why do people think they can worship or offer God service in whatever way they please today? All worship is prescribed and regulated by the truth of God’s word (John 4:24).

New Testament reading: John 17-18

Why do so many fight against the prayer of Jesus? John 17 contains the real “Lord’s Prayer.” By that, I mean that here Jesus was actually praying rather than instructing His disciples how to pray as in Matthew 6. In verse 11, Jesus prayed for the eleven to be one, i.e., unified. He also gave the standard by which that unity was to be measured – “as We are.” Jesus and His Father were united in doctrine (John 12:48-50). The apostles were united in doctrine (Acts 2:42). Then in verse 21, Jesus prays for the unity of those who would believe through the apostles’ teaching. That standard of unity was the same as the apostles’ – “that they may be one, as You, Father, are in Me and I in You; that they may be one in Us.” If Jesus and His Father were united in doctrine, and the apostles were united in that same doctrine, and those who later believed had to be united in doctrine (as they were all taught the same thing, cf 2 Tim 2:2), why are there so many differing doctrines today among those who claim to follow Jesus? I wish as many people who can quote the instructional prayer of Matthew 6 were actually practicing the Lord’s prayer found in John 17.

Old Testament reading: Leviticus 19-21

You who teach another, do you not teach yourself? The apostle Paul so questioned and rebuked the Jews in Romans 2:21. Leviticus 19-21 continues the laws of morality and the associated punishments. The Old Testament is given for our learning and admonition (Rom 15:4; 1 Cor 10:11), but not one syllable of it is binding today. From our reading and study we can learn about God’s attitude toward sin, and some sins in particular. Therefore, it behooves us to use it with a proper view of authority and with consistency. Without question, there are inconsistencies in the use of these texts. The “Pro-Family Values” crowd often crows about homosexual activity being punishable by death (20:13), conveniently overlooking the same punishment is called for concerning adultery (20:10; cf Matt 19:9). The Pro-Homosexual crowd points to this inconsistency as if it somehow invalidates the clear statements condemning homosexual practices. Both sides are wrong. God destroyed Sodom, Gomorrah and the cities on the plain for their gross sexual immorality, specifically, homosexuality (Gen 19). Yet He also destroyed 24,000 Israelites who committed fornication, which did not include homosexuality (Num 25; 1 Cor 10:8). Let’s be consistent with God’s word!

New Testament reading: John 14-16.

“I’m standing on the promises of God.” Today’s text is filled with the promises of Jesus to the twelve. We are reminded that not all promises are pleasant to consider. Favorably to our thinking, we find the promise of a heavenly habitation prepared for those who are faithful to Jesus and a promise to return and take us home to heaven (14:1-3). We are also given the promise of God’s abiding presence and its associated comfort and peace (John 14:15-27). On the other is the promise to be hated and rejected of men (15:18-16:4). But this promise is to be embraced with as much vigor and faith as those earlier. Perhaps even more so! Jesus said “Blessed are those who are persecuted for righteousness’ sake” (Matt 5:10). The early church considered it a joy to be counted worthy to suffer for the name of Jesus and the kingdom of God (cf Acts 5:41, 2 Thes 1:4-5). May we joyfully and courageously embrace ALL the promises of God!

Old Testament reading Leviticus 16-18

Leviticus 16 pictures Jesus in the Day of Atonement. Following the sacrifice of purification for the High Priest (vv 3-6), two goats were presented for sin. Distinguished by the casting of lots, the first goat was killed to shed blood and was said to be “for the Lord” (v 8). The High Priest would place his hands on the head of the other goat and confess over it all the sins of the people. Then the goat was taken outside the camp and driven into the wilderness to represent the removal of the iniquities of the people. In chapter 17 we are confronted with the sanctity of blood. Not just the blood of man, but the blood of all things. All animals that were killed were to be presented as a peace offering to the Lord in recognition of the value of blood. Moreover, blood was not to be eaten (v 10). Both admonitions were given under penalty of death. As in the days of Noah (Gen 9:6), blood was identified as being the life of the body and of all flesh (v 11, 14). Jesus can be seen in both goats of the Day of Atonement, as he was taken outside the camp (Jerusalem) and shed his blood for sins of all mankind (cf Heb 13:12-13). The value of blood to the body is also seen in the blood of Jesus providing life to His body, the church (Col 1:18).

New Testament reading: John 12-13

Today’s reading is filled with ironies. Though a thief and betrayer, Judas appears to have had influence among the apostles. John records Judas as the primary critic of Mary’s anointing (12:2), but Matthew 26 and Mark 14 include the other disciples as echoing that criticism. But I find the irony of the plot to put Lazarus to death most intriguing. Rather than believe in Jesus, Whom they knew had raised a man from the dead, they determined to kill Jesus (John 11:53) as well as Lazarus, the one whom Jesus had raised (12:10). It was as if they said, ‘No, don’t believe in him, let’s just kill Him and the man He raised from the dead.’ This thought is summarized in John 12:37. It also explains why Abraham was correct when he told the rich man that if men would not believe God’s word as preached by Moses and the prophets, they would also not believe, even if one were to return from the dead and testify (Luke 16:30-31).

Old Testament reading: Leviticus 14-15

Leviticus 14 begins with an interesting text regarding the restoration of the leper who is now healed, and concludes with a similar section on the cleanliness of homes once Israel entered Canaan. Some commentators believe the various cleansings and sacrifices for the leper serve to represent sin and those offerings for the same. There is no indication that leprosy is associated with sin, only that in the ritual cleansing do we see a similar picture of sin. This idea would be consistent with many of the pictures we see among the “odd” laws of Israel (cf Deut 22:10-11). Leviticus 15:1-15 reveals to us the omniscience and benevolence of God in the laws concerning discharges related to disease or infection. We see the protective and benevolent nature of God’s commands of separation from disease. God’s omniscience is seen in the command to wash in water and bathing in running water (v 13).

New Testament reading: John 10-11

“I am the resurrection and the life” (11:25) Likely no words are more oft-quoted at funeral than those in this text. And for good reason, for no greater words of hope have ever been voiced or penned than these.  By them we are comforted to know that this life is not the end. In fact, they barely constitute the beginning when considered in view of eternity. Our faithful obedience to the Lord Jesus Christ makes all the difference between “goodbye” and “see you later.” For the unbelieving and disobedient, death marks goodbye: goodbye to our loved ones, goodbye to hope.  For the faithful child of God, death marks the beginning of one’s journey into eternity, to be reunited with the faithful of all the ages. But even greater than this is the hope and expectation to see Him Who gave Himself for our sins, that He might redeem us from this present evil world (Gal 1:3-5).

Old Testament reading: Leviticus 12-13

During the 14^th century, the Black Plague took the lives of an estimated 75 million Europeans, nearly one third of the continent’s population. This was just one of many plagues throughout the histories of Europe and Asia.  Much of the devastation could have been avoided if the Bible’s rules of quarantine had been considered and applied. Leviticus 13 shows the laws of isolation for those with diseases, particularly leprosy. Untold millions of lives could have been saved had people practiced God’s rules of quarantine during the various plagues of the last two millennia. In the first chapter of his classic work, None of These Diseases (1963), Dr. S.I. McMillen speaks to this very point. I recommend this book for anyone interested in seeing how God’s provision is seen in various laws concerning foods, disease, cleanliness and sanitation.

New Testament reading: John 8-9

If Matthew 7:1 is the most misused passage in the New Testament, then today’s reading contains its twin. John 8:7 and Matthew 7:1 have been used as a cloak for sin more than any passages I can think of. Anyone who speaks out against some sin or public transgression, or dare point out the incongruity of some public religious doctrine or practice will not have to wait long to hear “The Bible says not to judge” and/or “Let him who is without sin cast the first stone.” The truth is, neither text forbids condemnation of sin, nor should either be used as a rebuttal when one’s sin is brought to light. Jesus’ statement in John 8:7 was given to show the Jewish accusers that they were in violation of the law they purported to defend.  Leviticus 20:10 required both participants in adultery to be brought forth and put to death. As this woman was said to have been caught “in the very act,” her accomplice should also have been brought. Their failure in so doing was a violation of the law. Also seen in this account is the wisdom of age. Note how the John 8:9 says that those who were “convicted by their conscience” went away, beginning with the oldest. As is usually the case when cooler heads prevail, it begins with those whose age and experience allow them to see the truth more quickly and clearly than those who are younger and more driven by emotion.

Old Testament reading: Leviticus 7-8

Leviticus 7 illustrates how the offerings of the people also provided for the physical needs of the priesthood. The blood offerings for sin were not to be given to the priests for food, for such offerings were wholly separated unto the Lord (6:30). However, chapter 7 allows for the peace offering to be given to the priests. In like fashion, the offering of the Christian is also to be used to support those who serve those who serve today: “Those who preach the gospel should live from the gospel,” and, “Let him who is taught share with him who teaches in all things” (Gal 6:6). Chapter 8 shows the consecration of Aaron and his sons. We would do well to learn from this example, that not just anyone can serve the Lord, and not in just any way they choose. God has been specific regarding those who may serve him and how it is to be done today.

New Testament reading: John 4-5

Today’s reading continues with the unique nature of Jesus’ ministry in his dealing with the Samaritans. Jesus’ encounter and discourse with the Samaritan woman in chapter 4 was puzzling both to the woman (v 9) as well as Jesus’ own disciples (v 27). Chapter 5 reveals the hardness of heart that prevented people from following Jesus. There were four witnesses to his authority. According to the Law, 2 or 3 witnesses were sufficient to make a case among the Jews. The four witnesses of chapter 5 satisfied the demands and then some. The greatest of these witnesses were the miracles Jesus performed. Who else was doing such works among the people? God had been silent for four centuries (yep, there’s 400 years in that blank page between the Testaments), and the works done by Jesus were sufficient to convince any honest soul of His divine power and  authority.

Old Testament reading: Leviticus 4-6

Leviticus 4 begins with the law of sin and trespass offerings. Of interest to me is the statement repeated throughout, that if a man sins unintentionally or in ignorance, it does not diminish his guilt (cf 4:27). The same rule applied to the congregation as whole (4:13). Also, every sin offering was to be killed at the hand of the man who brought it, not by the priests. I expect this requirement helped to bring the price of sin closer to home. It is one thing to being animal and leave it with the priest to kill, but it is quite another to “get your hands dirty” in the process. We would do well to remember it is our own personal sins that put Jesus to death, and not just the nebulous “everyone’s sins” that allows us to lose ourselves (and our guilt and shame) among the masses. Also of interest to me is the command that the fire for the altar of sacrifice was never to be extinguished (6:13). This may provide us with a couple of pictures. First, the continual fire may represent God’s ever present desire and willingness to forgive. Second, we are reminded that sin knows neither boundaries nor times nor seasons. As with Cain, sin is always at the door.

New Testament reading: John 1-3

John’s gospel account is unique among the four in many respects, not the least of which is his commencement with Jesus from the Creation (1:1-3). It is generally understood that John’s gospel, unlike the other three, had no particular audience, but was rather given to all men to show that Jesus was a Divine being from before the Creation. Not just the Son or offspring of God, but as existing eternally from before the foundation of the world (1:1-2). John identifies Jesus as the Creator of all things (John 1:3). John the apostle also bore witness to the declarations of John the Baptizer, who said of Jesus, “This was He of whom I said, ‘He who comes after me is preferred before me, for He was before me’” (1:15). Chapter 1 is only the beginning of an entire book of witness to the Deity of Jesus, as John closed his account that these words “are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:31).

Old Testament reading: Leviticus 9-11

No sooner does God speak concerning the matter of Divine service than man decides to do something different. Nadab and Abihu serve to remind us again that God is to be feared and obeyed in matters of worship. When God specifies a certain thing, he does so to the exclusion of all other things. God specified the type of fire to be offered, and offering something other than what was specified brought swift punishment to Nadab and Abihu (10:1-3). While some try to make drunkenness the issue of their transgression (v 9), the text is clear that the profane (unauthorized) fire offered was the action for which they were punished. This sin originated in their hearts, as they did not regard God as holy (v 3).  Chapter 11 makes me thankful I was not a Jew — I love pork bar-b-que and catfish too much!

New Testament reading: John 6-7

John 6 is a most misunderstood text. There are two errors commonly taught from this text. The first is the Catholic error of transubstantiation, that is, that the elements of the Lord’s Supper become the literal flesh and blood of Jesus when taken in their exercise known as the mass. The eating of blood is forbidden in all three dispensations of God’s relationship with man. It was forbidden in the days of the patriarchs (Gen 9:4-5). It was forbidden in the Law of Moses (Lev 17:10). It is forbidden of men today (Acts 15:29). The second error is one that seems common to the brotherhood, that is, that eating Jesus’ flesh and drinking His blood has something to do with the observance of the Lord’s Supper. This is also wrong. The key to understanding the phrase is to see the promise attached to it, namely eternal life. In verses 32-50 Jesus made numerous references to raising from the dead and giving eternal life to those who believe in Him. In this text He also describes Himself as the bread of life. Verse 50 begins the references to eating His flesh and drinking His blood, which have the same promise associated therewith, specifically, being raised from the dead (v 54) and eternal life (v 57). Thus, the allusion to eating Jesus’ flesh and drinking His blood refers to believing in Him.

Old Testament reading: Leviticus 1-3

With the completion of the tabernacle and its furnishings come the laws related to offerings for which these things were made. Leviticus is a copy and shadow of heavenly things to come (Heb 8:5). In it are found the laws of sacrifice and offering by which Israel could receive remission of sins (though not in the absolute sense – Heb 10:4). Each chapter in today’s reading provides the details of three offerings made by Israel: the burnt offering, the grain offering, and the peace offering. The burnt offering pertained to blood sacrifices made for sin, as atonement is made for the offerer (v 4). The grain offerings were made as a thanksgiving for God’s provision of the produce of the earth. Note how the offering of grain was to be of fine flour, the primary ingredient for making bread. Bread was the essence of daily sustenance (cf Matt 6:11). The peace offering was an offering of blood, but doesn’t appear to be made on behalf of sin, but rather as a thanksgiving for the reconciliation provided by God.

New Testament reading: Luke 23-24

This is a great follow up text to our Old Testament reading, as it tells of Jesus Christ, who might be pictured in all of the three earlier sacrifices. He is the sacrifice offered for sins (cf Heb 9:26-28). He is the Bread of Life (John 6:48). He is our peace (Eph 2:14). Concerning today’s text, the Great Commission given in Luke’s account speaks of repentance and remission of sins (24:47). This is the third and final account of the Great Commission. In the three, taken as a whole, we find the apostles commanded to preach the gospel (Mark 16:15), those who truly believed (Mark 16:16) would repent (Luke 24:47) and be baptized (Mark 16:16) for the remission of sins (Luke 24:47), thus becoming disciples of the Lord Jesus Christ (Matthew 28:19). This is exactly what we find in Acts 2. Peter preached the gospel (Acts 2:22-36), with those believing (Acts 2:37) being told to repent and be baptized for the remission of sins (Acts 2:38). Those who gladly received this word were baptized and added to the number of the disciples (Acts 2:41). Oh that men would preach today what Peter and the apostles preached at Pentecost!