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!

Old Testament reading: Exodus 36-40

Today’s reading may be summed with the words of Exodus 39:42 — “According to all that God commanded Moses, so the children of Israel did all the work.” Three notes about this text: 1) The people had to be restrained from giving to the work of the Lord (36:3-6 — this may be the one and only time this ever happened!); 2) Having already more carefully read the instructions, I was not as studious in this reading; 3) There is a lesson found 25 times throughout this text, “as the Lord had commanded Moses.” We are not at liberty to change the word of God. Moreover, when one preaches or teaches the word of God, it should be accepted and obeyed as if given directly from the mouth of God. One note from the end of yesterday’s reading (Ex 35:30-35) – God gave the artisans the ability both to envision and accomplish their work. Though not miraculously endowed with such abilities today, the church still needs men with vision and the ability to see it through!

New Testament reading: Luke 22

“But I have prayed for you, that your strength should not fail” (Luke 22:32). How would you feel if you heard these same words from the mouth of Jesus. “Lord, you are praying for me?” One textual consideration needs to be noted. The modern translations (NKJV included), do not distinguish between singular and plural pronouns as does the King James Version. In so doing, they fail to note a distinction made by the Lord in verses 31-32. This is why I keep my KJV handy in my studies for comparison and clarification. Quick lesson, when you see “thee,” “thou,” “thy” and “thine,” the subject is singular. When you see “you,” “ye,” “your” and “yours,” the subject is plural. In verse 31, Satan desired to have all of the apostles, and not Peter alone, as the “you” there is plural. In verse 32, the “you” of the NKJV is singular, indicating that Jesus had specifically prayed for Peter, and not all the apostles in this respect. Thus, this was Peter’s first warning about his impending denial of the Lord, for Jesus said specifically to him, “when you have returned to Me, strengthen your brethren.” Read Luke 22:31-34 in the KJV and see the difference.

Old Testament reading: Exodus 33-35

At the end of chapter 33 we see a common phrase that has created much confusion through the years. After Moses asked God to show him His glory, God responded, “You cannot see My face, for no man shall see Me, and live” (33:20). Even among Bible characters before and after Moses, this truth was known, yet misunderstood in its application. In Genesis 32:22-32 Jacob wrestled with God and was said to have prevailed. This must be understood in some accommodative sense, for no man can prevail against God. Jacob also called the place Peniel saying, “For I have seen God face to face, and my life is preserved.” Again, some accommodative sense must be here understood. A similar account is also seen in the life of Gideon (Jdg 6:22). Additionally, in my experience, it is also commonly understood that Moses’ face shone after he came down from receiving the Ten Commandments. This is not the case. Moses had already received the Ten Commandments earlier and had come down from the mountain to deliver them to the people. His face was not shining then. It was because of the events of this particular encounter, and the passing by of God’s glory, that Moses’ face shone. The receiving of the Ten Commandments was not the reason, but rather it was being in God’s presence.

New Testament reading: Luke 20-21

“Beware lest anyone cheat (make spoil of) you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ” (Col 2:8). The chief priests, scribes and Pharisees were notorious for enriching themselves at the expense of the common Jew (cf Luke 11:46; 20:47; Matt 23:14). They are the vinedressers of Luke 20:9-19.  The servants are God’s prophets, and Jesus is the son. The Jewish leaders had rejected God’s prophets through the years, and now believed that killing Jesus would allow them to exercise their power over the people. This explains the vinedressers’ assumption that killing the son would permit them to take possession of his inheritance. Jesus makes it clear that all such men would be utterly destroyed by His Father.

Old Testament reading: Exodus 30-32

The ground is level at the foot of the cross. In Exodus 30 we see the annual monetary offering required of everyone over the age of 20. Of this ransom paid, God commanded, “the rich shall not give more and the poor shall not gives less than half a shekel” (v 15). There are a number of important pictures here. First, everyone is equally overtaken in sin and in need of ransom. No one is immune or exempt from the justice of God. Second, the quality of the price paid also testifies to the common payment for sins and transgression. Third, every soul was considered as equally valued in God’s eyes. Finally, the payment of the ransom brought deliverance from Divine retribution, in this case identified as a plague. The picture of Christ and His sacrifice is clearly seen in this Old Testament shadow. All men stand equally condemned as sinners, for “there is not a just man on the earth who does good and does not sin” (Ecc 7:20), and “all have sinned and fall short of the glory of God” (Rom 3:23). The only remedy for sin is the blood of Jesus (Rev 1:5). His blood is sufficient for all men, for all sin, for all time.

New Testament reading: Luke 17-19

“But if you do not forgive men their trespasses…” (Matt 6:15). Luke 17:3-5 teach us a number of lessons about forgiveness. The first is the requisite to forgive. Jesus begins with the warning to take heed to ourselves. I must not permit the seeds of unforgiveness to occupy any space in my heart. As in our opening line, unforgiveness on my part causes me to forfeit the blessing of forgiveness. Second, the text does not permit us to overlook sin – “If your brother sins, rebuke him.” Looking the other way leads to the loss of two souls, my brother’s and my own (cf Lev 20:4-5). Third, where there is no repentance, there can be no forgiveness – “If he repents, forgive him.” God does not forgive the unrepentant, and we cannot forgive those who refuse to repent.  We must be ready to forgive when God’s conditions are met, but we are not at liberty to ignore sin or forgive those who have no desire to be forgiven. Finally, the text teaches the difficulty of forgiveness – “Lord, increase our faith!” We must earnestly desire to forgive as God does. Remember, it wasn’t easy for Him either.

Old Testament reading: Exodus 27-29

Today’s reading continues with construction of the tabernacle, the priestly garments and the Aaronic priesthood. In John 5:39, Jesus said the Old Testament testifies of him. One help I use in getting through these less than riveting texts is to look for Jesus. It is not difficult to see Jesus in these texts. The altar of offering (Ex 27) and Aaron’s priesthood (Ex 29) easy. In Exodus 28, the garments of the high priest bear the names of the children of Israel on his shoulders (v 12) and over his heart (v 30). In like fashion, Jesus bears our sins and burdens on his shoulders as well as having us in his heart.

New Testament reading: Luke 14-16 

Luke 15 contains three of our Lord’s better known parables: the Lost Sheep (vv 3-7); the Lost Coin (vv 8-10); and the Lost Sons (vv 11-32). Yes, I said lost sons (plural); I’ll get to that in a moment. The first two teach the value of a single soul. In the first the shepherd leaves the 99 and goes in search of the one lost sheep. He did not say, “I still have 99; why go to great lengths for 1?” But is this not the attitude of some brethren? Weak brethren wander from the fold of safety, and elders (and I?) are content to let them go. It seems as if so long as the budget is met and the boat isn’t rocked, things are good. In the second, the woman with ten coins must “clean house” in search of the lost coin. In both parables, there is great rejoicing with that which was lost is found. The third parable is generally called the prodigal son. The word prodigal means “wasteful.” But remember, contextually, Jesus is talking about lost souls. In the third parable, I would contend first that both sons are lost. The younger son represents the Gentiles who had long ago abandoned God, while the elder son represented the self-righteousness of the Jews (Luke 18:1ff). Like the Jews, the elder son had never left home, but he was still lost nonetheless. Second, I would contend that both sons were prodigal. While the younger wasted his father’s goods, the elder wasted his father’s love and grace. It never occurred to the elder that he did deserve to be praised or have a party thrown on his behalf for doing what he was obligated to do. We’ll read more about this tomorrow in Luke 17:7-10. See you then!

Old Testament reading: Exodus 25-26

These and subsequent chapters are a difficult read, but there are lessons to be gleaned from this text. First, God wants our giving to come from the heart (25:2). The New Testament counterpart to this text is 2 Corinthians 9:7 – “Every man as he has purposed in his heart, so let him give, for God loves a cheerful giver.” Second, everyone has something to contribute to build up the Lord’s house (25:3-8). It was the individual gift, regardless of size, that permitted every person to have a part in the project. My gift is not compared to another from someone with greater or lesser ability to give, but is accepted according to what I have and my own ability (2 Cor 8:12). Third, there is a pattern for serving God (25:9). God gave Moses a specific plan for the tabernacle and the furnishings, just like He gave Noah a pattern for the ark. Man has never been left to himself to worship or serve God as he sees fit in his own heart. Neither are we without a pattern for worship and Divine service today (cf Heb 8:5). God is concerned about the details! People act as though they can do whatever they want and call it service to God, and act as if God ought to be happy with it (cf Lev 10:1-3).

New Testament reading: Luke 12-13

“Take heed and beware of covetousness.”  While some say, “He who dies with the most toys wins,” the truth is, “He who dies with the most toys is still dead and must answer to God.”  In our crazy society of deficit spending, credit cards and instant gratification, we would do well to remember the Lord’s words, “A man’s life does not consist of the abundance of his possessions” (Luke 12:15), and ‘You can’t take it with you’ (Luke 12:20). Consider also the matter that prompted Jesus’ parable. In Luke 12:13, someone from the crowd sought to use Jesus’ authority against his brother regarding an inheritance. Jesus refused to be drawn into the dispute primarily because the man’s heart wasn’t right. Second, it wasn’t His mission to be an arbiter in human disputes. If there was a legitimate case to be made, there were courts to handle it. We would also be wise to confine ourselves to our own business (cf Prov 26:17).