Old Testament reading: Deuteronomy 33-34

The conclusion of Deuteronomy also draws to a conclusion the leadership of Moses. As I read the opening stanzas of chapter 34, I am moved as I try to put myself in Moses’ shoes as he sees the land of promise. Surely this man of God was also moved as he thought of his people receiving the blessing without him, a people whom he had led from Egypt and through the wilderness, a people for whom he had repeatedly interceded with God. I imagine there was some melancholy as he thought of how he had sacrificed his blessing in an uncharacteristic and momentary loss of self control. But he could take consolation in the fact that he was about the depart this life and enter the next. Perhaps no man like him ever lived who was more akin to the Lord Jesus Christ. Moses was without a doubt “God’s man.” So great was this man that God took personal interest in his death, taking it upon himself to bury him in the plains of Moab.  The text notes that no one knew where God had buried him. I think this God’s action also served to help Joshua, for the people may have been reluctant to leave their beloved leader behind, or they may have embalmed him after the manner of the Egyptians and been tempted to worship his dead corpse. One final thought is that Moses died without any loss of his natural force (34:7). In other words, God took him, probably not unlike the untold thousands who fell in the wilderness well ahead of a normal lifespan.

New Testament reading: 1 Timothy 4-6

“Now the Spirit expressly says that in latter times some will depart from the faith.” So begins Paul’s warning of a great apostasy that will come upon the church.  I once believed this statement was directly related to and was a prophecy of Roman Catholicism, but no more. When I read about the earliest departures of the church, I am inclined to believe this text concerns the heresy of asceticism. Asceticism is a philosophy that teaches that one can attain a higher state of spirituality and holiness by severe self denial and austerity (cf Col 2:20-23). Asceticism itself gave rise to the apostasy now identified as Roman Catholicism. What I find particularly intriguing are the fruits of asceticism listed in the text: forbidding to marry (celibacy) and forbidding certain foods, both of which are a part of Catholicism.

Old Testament reading: Deuteronomy 32

“They sang the song of Moses, the servant of God” (Rev 15:3). Deuteronomy 32 is where this song is first heard. In this inspired hymn are found the declarations of God’s love and righteousness alongside the condemnation of Israel’s subsequent disobedience. One of the greatest statements about God is found in verse 39, “Now see that I, even I, am He, and there is no God besides Me. I kill and I make alive; I wound and I heal; Nor is there any who can deliver from My hand.” This statement alone should cause us to stand in awe of the one true God of heaven. He must be regarded with the utmost respect and reverence. Moreover, He is not to be trifled with. At the end of the chapter, God instructs Moses to go to Mount Nebo. It is at this place that God would show Moses the Promised Land and also where Moses would die.

New Testament reading: 2 Thessalonians, 1 Timothy 1-3

Only a year or so after writing the first epistle, Paul again affirms the certainty of the Lord’s second coming. Whereas 1 Thessalonians contains several individual references to the second coming, HALF of the verses in 2 Thessalonians speak regarding the second coming of Jesus. There is also a different emphasis in each epistle concerning the second coming. In 1 Thessalonians, Paul assures the brethren the second coming will indeed happen and that the death of those in Christ will not hinder or in any way negate a reunion with Jesus when He comes again (1 Thes 4:13-18). The second epistle is written in response to heretics who had taught that the resurrection was already past (2 Thes 2:1-2). Paul not only rebuts that error, but goes on to let the Thessalonians know that the second coming is not imminent. That is, there are still some things that must occur before the second coming can take place (2 Thes 2:3).

Old Testament reading: Deuteronomy 31

Deuteronomy 31 begins the formal transition of leadership from Moses to Joshua. This had already been initiated in Numbers 27.  In this text, Moses is instructed to teach the people a new song.  Most of us love to hear and learn new songs, but this song was different, as it would serve as a witness against them in the day of their apostasy.  Moses also makes a statement that reminds me of Jesus.  In 31:27, Moses says, ‘If you have been rebellious while I was alive and among you, how much worse will you be after I’m gone?’  It reminds me of Jesus statement in Luke 23:31 as he was being led away to be crucified, “If they do these things when the wood is green, what will they do in when it is dry?” Transitions in leadership and the inherent authority of leadership are usually difficult for both shepherds and sheep. It is a time of uncertainty. Moses did everything in his power to set the table for Joshua, commending him in the sight of all the people as God’s chosen successor (v 7). He also reminds the people that the power in not in the man, but in the God behind the man (v 8).

New Testament reading: 1 Thessalonians

“Jesus is coming!” Surely the streets of many first century towns were filled with this exclamation as the Lord approached town. According to the divine record, no church was as preoccupied with Jesus’ second coming as that in Thessalonica. In both epistles to these Christians, Paul affirms the certainty of the Lord’s second coming. We realize that chapter and verse divisions did not come for many centuries after the Bible was written.  Nevertheless, in each of these five short chapters, Paul makes at least one reference to the second coming.  Each of these mentions are tied to a separate thought or charge: Chapter 1 – Be Patient (v 10); Chapter 2 – Be Faithful (v 19); Chapter 3 – Be Holy (v 13); Chapter 4 – Be Comforted (v 18); Chapter 5 – Be Watchful (v 2) and Complete (v 23). The same emphasis continues in the second epistle. We should all be mindful of and motivated by the second coming of our Lord.

Old Testament reading: Deuteronomy 29-30

“I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live” (Deut 30:19). This passage leaves me scratching my head. If, as Calvinists and others so adamantly affirm, man lost the capacity to exercise his free will following the fall in the garden of Eden, why does Moses make the following statements to Israel as they prepare to enter Canaan? Yes, I realize that every single command prior to this text also necessarily implies the ability to choose obedience or disobedience, but this passage was so abundantly contrary to Calvinism that I wanted to draw attention to it. Most “defenses” of Calvinism are made from the New Testament, and Romans in particular. But should we not find overwhelming Old Testament support for Calvin’s tenets if they were true? If grace and law are mutually exclusive (per Calvinism’s claim), then why did God give Israel a law they were required to obey in order to be saved? It’s always easier to believe and defend truth than to twist the Scriptures in support of error.

New Testament reading: Colossians

Colossians is a companion book to Ephesians. Perhaps you noticed several familiar themes from your recent reading of the Ephesian epistle. Among them are: 1) Christ alone is the head of the church (Col 1:18, Eph 1:22); 2) The church is the body of Christ ( Col 1:18, Eph 1:23); 3) Peace and reconciliation through the blood of the cross (1:19-20, Eph 2:11-16); 4) The mystery of the gospel now revealed (1:25-27, Eph 3:4-7); 5) The death of the Mosaic Law (2:14, Eph 2:15); 6) The old man vs the new (3:1-17; Eph 4:17-32); and 7) Honoring God in our earthly relationships (3:18-4:1; Eph 6:1-9). Despite these repeated themes, there is a distinction in the primary emphasis of each epistle. While Ephesians holds up the church of Christ, Colossians exalts the Christ of the church. This emphasis is seen in Colossians 1:15-18, which culminates in the following statement, “that in all things He may have the preeminence.” If Christ is Lord and King, (and He is), then as members of His kingdom (1:13) and body (1:18) there is no area of my life wherein He should not reign. As the old saying goes, “Jesus is either Lord of all, or He isn’t Lord at all.”

Old Testament reading: Deuteronomy 28

Those who don’t believe in “negative preaching” or “fire and brimstone preaching” need to read this chapter carefully. It may be summarized as follows: Obey the Lord and unbelievable blessings will overwhelm you; disobey the Lord and unspeakable horrors will destroy you.  God spent only fourteen verses to describe the promised blessings in a general way, but spent FIFTY THREE verses describing in vivid and frightening detail the horrors of disobedience. Even Jeremiah, the heartbroken, weeping prophet, was given four “negatives” and two “positives” when he was commissioned to preach to the people (Jer 1:10). Pay particular note to the “boils of Egypt” and the curses of verses 27-29. In his classic work, None of These Diseases, Dr S.I. McMillen detailed the many “cures” for disease and injury in Egypt in Moses’ day, most being worse than the malady itself, causing disease and even death for non-life threatening problems.

New Testament reading: Philippians

Philippians is a beautiful epistle to perhaps Paul’s most beloved congregation. As with all of Paul’s writing, Jesus was the central theme. One of my favorite outlines of this book is Guy Woods’ – Christ our Life (1:21); Christ our Example (2:5); Christ our Hope (3:8); Christ our Strength and Source of Supply (4:13, 19). Philippians encourages us to be joyful in the face of personal difficulties. Paul was a living illustration of his exhortation. For example, the phrase “furtherance of the gospel” (1:12) is most interesting. The word translated “furtherance” means to make progress. Moreover, the word is used in military terms of one who goes ahead of an advancing army to identify and remove potential hindrances of advancement. Thus, Paul here says that his imprisonment, rather than being a hindrance to the gospel, has actually been a help to the spread of the gospel. How so? Through Paul’s chains, the gospel made its way among the palace guards so that they knew Paul was no criminal (v 13). Moreover, this furtherance was manifested by brethren becoming more bold to speak in the name of Jesus (v 14). Ultimately, there were saints (Christians) to be found even in Caesar’s household (4:22).

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.