Old Testament reading: Numbers 7

Today’s reading may be one of the most mundane readings in all of the Sacred Text (verses 10-89). However, the first nine verses, and verse 9 in particular are of considerable interest, as they tell of the presentation of the wagons and oxen to assist the priests who were assigned to the setup, care, dismantling and moving of the tabernacle. Of particular import is       how the sons of Kohath were not given any wagons or oxen. Why? Because the text says it was given to them the responsibility to carry the ark and items on their shoulders (v 9). In other words, they didn’t need them to accomplish the work given unto them by the Lord. If only David had consulted the Law before moving the ark, Uzzah might not have touched the ark when the unauthorized carriers (oxen) stumbled. We might say that David and the priests stumbled before the oxen did. In 1 Chronicles 15:13, David said that incident occurred because “We did not consult the Lord about the proper order.” One should still consult the Lord today about the proper order of things (faith and repentance, baptism and salvation) by consulting his word, lest something far worse than death come upon us.

New Testament reading: Acts 9-10

Was Saul saved on the road to Damascus? Acts 9 provides the original account of the conversion of Saul of Tarsus, later known to all as the apostle Paul. In this account, and in Paul’s recounting of it in Acts 22:13, there is the mention of Ananias referring to Saul as “brother.” Most denominationalists use this text as proof that Saul was saved while en route to Damascus, and that his reception of baptism had no part in that conversion or salvation. The word translated brother appears 58 times in Acts, and is used in reference to one physical kinsman (Acts 12:2), to a brother in Christ (Acts 21:20), and to one of Jewish lineage (“men and brethren” – Acts 2:37). This last usage corresponds to Ananias’ statement. If Saul was saved before baptism, he certainly didn’t know it, as he continued in prayer and fasting until Ananias came to him. Moreover, Ananias’ own words as recorded in Acts 22:16 forever put to rest the idea that baptism has no connection to the washing away of sins.

Old Testament reading: Numbers 5-6

Today’s reading contains what I believe is the only miraculous test for sin and innocence in the Bible. Numbers 5:11-31 gives the details of the spirit of jealousy. This test was administered by the priests when a husband suspected his wife of adultery. The text speaks first of a woman guilty of adultery, but no one has observed or known the matter. How does the husband know? He recognizes some change in his wife or in their relationship. There is a lesson here for husbands and their attentiveness to  their wives and their relationship. One final thing that should also be remembered is that this test also served to protect innocent women from the accusations of jealous husbands. In the last verses of Numbers 5 we see the husband who suffers from unprompted jealousy (as some are still prone to do) and the means by which his innocent wife can be cleared of accusations of wrongdoing. Jealousy is not necessarily a bad thing (cf Ex 20:5, 34:14), but it needs to be properly exercised (2 Cor 11:2).

New Testament reading: Acts 7-8

“Was it something I said?” Stephen was a man of various firsts in the early church. He was among the first group of men to serve as deacons (Acts 6:1-7), though they are not so called in that text. He is the first man other than the apostles to be described as being “full of the Holy Spirit.” He is better known, as perhaps rightfully so, as being the first Christian to die for the faith. Stephen gave all in defense of the truth, and his death emboldened and incited the Jews to openly and aggressively persecute the church. Stephen’s sermon also revealed a marvelous grasp of the Old Testament, the Scriptures of his day.  For some reason, Stephen never made to Jesus in his account of Israel’s history.  However, we know that an understanding of the Old Testament was necessary to understanding the coming of Jesus and the establishment of his kingdom, the church. Despite is harsh words toward the Jews, Stephen’s sweet spirit certainly prevailed as he imitated his Lord as he was nearing death. As our Lord prayed, “Father, forgive them,” so also did this great servant of God say, “Lord, do not charge them with this sin.”

Old Testament reading: Numbers 3-4

Today’s text provides instruction concerning the priestly responsibilities to the tabernacle. When we read Numbers 3:5 and following, we see repeated reference to the exclusive work of the Levites concerning Aaron and the things pertaining to the tabernacle. This truth is repeated in Hebrews 7:11-19, particularly verses 13-14, wherein the writer is clear that Jesus could not serve as any priest, much less high priest, as it was evident that He arose from Judah, “of which tribe Moses spoke nothing concerning priesthood. The law of specificity, or inclusion and exclusion, is on full display here. Namely, where God specifies a thing, He does so to the exclusion of all other things (e.g. the command to sing congregationally in the New Testament). Chapter 4 is an interesting text when considered in light of future events (coming in chapter 7). Of note is Numbers 4:15, specifying that the Kohathites, to whom was given the responsibility to transport the ark, were not allow to touch the ark (see Uzzah – 2 Sam 6).  Moreover, they weren’t even allowed to watch the preparations for transport, which was to be done by Aaron and his sons.

New Testament reading: Acts 5-6

“If we practice church discipline, everyone will leave.” In Acts 5 we see the ultimate in “church discipline” exercised upon Ananias and Sapphira, not by the church, but by the Holy Spirit Himself. The matter of discipline in Acts 5 did not pertain to covetousness (unless we are speaking of coveting the admiration of the church), but rather the simple matter of honesty. Peter made this clear when he said to Ananias concerning the land sold, “While it remained, was it not your own? And after it was sold, was it not in your own control?” After the death of this lying pair, “great fear came upon the church and upon all who heard these things.” Moreover, “believers were increasingly added to the Lord, multitudes of both men and women.” We are thus reminded that the exercise of church discipline not only keeps the church pure, it causes reverence and godly fear among the members and those without. Finally, we see that the practice of church discipline does not harm the church, but rather contributes to its growth.

Old Testament reading: Numbers 1-2

This book lives up to its name with the numbering of the men of Israel from age 20 and upward who are able to go to war (1:3). The total was 603,550. This would imply that a number well in excess of one million people left Egypt and crossed the Red Sea. Thinking about this age of twenty, it seems to arise repeatedly in the laws of Israel. A man was required to pay the shekel ransom beginning at age 20 (Ex 30:13, 38:26). The “valuation tax,” of which we read yesterday, differentiated both men and women beginning at age 20 (Lev 27:3-5). The cut off for those who were not condemned to die in the wilderness was 20 years of age (Num 14:29, 32:11). With this in mind, I wonder if we are baptizing our children far too early in life. If God did not hold young people accountable as being adults until they were 20 years old, why are we baptizing as accountable souls children who are less than 10 years old? All baptized believers are subject to the same laws of personal holiness and responsibility, including evangelism and marking those who teach error. They would also of necessity be subject to church discipline. Who is prepared to withdraw from a ten year old?

New Testament reading: Acts 3-4

This text would be devastating to modern day fake healers and their followers, if they would only read it. The text focuses on the healing of a man who had absolutely no faith in Jesus or the apostles and the response of the people and the Jewish leaders. When modern “healers” fail, they invariably blame the infirmed saying “you don’t have enough faith.” What shall they do with this man in Acts 3? He did not ask to be healed, and the text is clear that he was instead expecting to receive money from the hands of the apostles. In addition to a faithless man being healed, Acts 4:16 also serves to refute all modern day fake healers. Note to Benny Hinn, Rod Parsley, Pat Robertson (and others) and those who follow them: according to Acts 4:16, a true miracle is NOTABLE, MANIFEST TO ALL & UNDENIABLE. Even the unbelieving Jews had to admit a miracle had taken place! No man today can perform miracles, neither like those found in Scripture nor greater ones promised by our Lord (cf John 14:12).

Old Testament reading: Leviticus 26-27

God’s book of holiness comes to a close with a summary of God’s promise to bless Israel if they continue in obedience to his word. Among these promises are rain at the appropriate time and amount (vital to successful farming), prevention of crop failure, the continuation of harvest from one crop to the next (26:3-5). God also promised the land to be free of evil beasts (e.g., wolves, bears, lions) that would prey on their animals in the night, disturbing both beast and man (26:6). Also there is the promise of peace from outside adversaries (26:6-8). Couple these with His earlier promises of extreme provision during the Sabbath years and Jubilee, and it makes one wonder how Israel could ever forsake God and serve idols. On the other hand, we are the recipients of even greater blessings and promises. Yet, we find our own faith waning and wavering at times. I often warn my audiences of being too quick to judge Israel’s unfaithfulness or too harsh in our condemnations, noting that if Israel could see what God has done for us, they might think the same things!

New Testament reading: Acts 1-2

“As I was saying…” Luke picks up right where he left off in his gospel account with the resurrection, appearances and ascension of Jesus. In Acts 1 we see Jesus carried away to heaven in the clouds. An angel told the eleven that Jesus would return in the same manner as He left. John confirmed this in Revelation 1:7, “Behold, He comes with clouds.” Long before, Daniel foretold of Jesus’ ascension to heaven with clouds (7:13-14). Additionally, Daniel said it was at that time that Jesus would receive His kingdom, a kingdom that transcended all people, nations and languages. In Acts 2 we find the establishment of the church of Christ in fulfillment of Joel 2:28-32, Daniel 2:44, Isaiah 2:2-3 and Micah 4:1-2. The establishment of the church is the beginning of Christ’s kingdom when he began his reign in fulfillment of Daniel 7:13-14. Of great import is the fact that the day of Pentecost in Acts 2 was the inauguration of the last days. Anyone who disbelieves it must take it up with Peter (Acts 2:16-17). We have been living in the last days for nearly 2000 years (cf Heb 1:1-2).

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).