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8. Delivered blessings (Ruth 4:14, 15 // Prov. 31:28, 29, 31)

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April 30

L UKE 20:27–47

THE SADDUCEES: WHAT ABOUT THE RESURRECTION?

27Then some of the Sadducees, who deny that there is a resurrection, came to Him and asked Him, 28saying: "Teacher, Moses wrote to us that if a man's brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother. 29Now there were seven brothers. And the first took a wife, and died without children. 30And the seconda took her as wife, and he died childless. 31Then the third took her, and in like manner the seven also; and they left no children,a and died. 32Last of all the woman died also. 33Therefore, in the resurrection, whose wife does she become? For all seven had her as wife."

34Jesus answered and said to them, "The sons of this age marry and are

given in marriage. 35But those who are counted worthy to attain that age, and

the resurrection from the dead, neither marry nor are given in marriage; 36nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection. 37But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.'a 38For He is not the God of the dead but of the living, for all live to Him."

20:37 the burning bush passage. Exodus 3:1–4:17. In that passage God

identified Himself to Moses as the God of Abraham, Isaac, and Jacob using the present tense. He didn't say He was their God, but "I AM" their God, indicating that their existence had not ended with their deaths.

39Then some of the scribes answered and said, "Teacher, You have

spoken well." 40But after that they dared not question Him anymore.

20:40 they dared not question Him. The more questions Jesus answered the clearer it became that His understanding and authority were vastly superior to that of the scribes and Pharisees.

JESUS: HOW CAN DAVID CALL HIS DESCENDANT LORD?

41And He said to them, "How can they say that the Christ is the Son of David? 42Now David himself said in the Book of Psalms:

'The LORD said to my Lord, "Sit at My right hand, 43Till I make Your enemies Your footstool." 'a

44Therefore David calls Him 'Lord'; how is He then his Son?"

BEWARE OF THE SCRIBES

45Then, in the hearing of all the people, He said to His disciples, 46"Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, 47who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation."

DAY 30: What do the two prayers of Hannah teach us about prayer?

In 1 Samuel 1:10, 11, Hannah vowed in "bitterness of soul" to give the Lord her son in return for God's favor in giving her that son. She prayed as a "maidservant"—a humble, submissive way of referring to herself in the presence of her superior, sovereign God. "Remember me," she requested, asking for special attention and care from the Lord. She would give the child to the Lord "all the days of his life," which was in contrast to the normal Nazirite vow, which was only for a specified period of time (see Num. 6:4, 5, 8).

In contrast to the prayer that came from her bitterness, Hannah prayed from joy in 2:1–10. The prominent idea in Hannah's prayer is that the Lord is a righteous Judge. He had brought down the proud (Peninnah) and exalted the humble (Hannah). The prayer has four sections: 1) Hannah prayed to the Lord for His salvation (vv. 1 , 2 ); 2) Hannah warned the proud of the Lord's humbling (vv. 3– 8d ); 3) Hannah affirmed the Lord's faithful care for His saints (vv. 8e–9b ); 4) Hannah petitioned the Lord to judge the world and to prosper His anointed king (vv. 10d—e). This prayer has a number of striking verbal similarities with David's song of 2 Samuel 22:2–51: "horn" (2:1; 22:3), "rock" (2:2; 22:2, 3), salvation/deliverance (2:1, 2; 22:2, 3), grave/Sheol (2:6; 22:6), "thunder" (2:10; 22:14), "king" (2:10; 22:51), and "anointed" (2:10; 22:51).

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Luke 21

May 1

L UKE 21:1–19

THE WIDOW'S TWO MITES

1And He looked up and saw the rich putting their gifts into the treasury, 2and He saw also a certain poor widow putting in two mites. 3So He said, "Truly I say to you that this poor widow has put in more than all; 4for all these out of their abundance have put in offerings for God,a but she out of her poverty put in all the livelihood that she had."

21:1 the treasury. Thirteen chests with funnel-shaped openings stood in the court of the women. Each was labeled for a specific use, and donations were given accordingly.

JESUS PREDICTS THE DESTRUCTION OF THE TEMPLE

5Then, as some spoke of the temple, how it was adorned with beautiful stones

and donations, He said, 6"These things which you see—the days will come in which not one stone shall be left upon another that shall not be thrown down."

21:5 donations. Wealthy people gave gifts of gold sculpture, golden plaques, and other treasures to the temple. Herod had donated a golden vine with clusters of golden grapes nearly 6 feet tall. The gifts were displayed on the walls and suspended in the portico. They constituted an unimaginable collection of wealth. All of these riches were looted by the Romans when the temple was destroyed (v. 6).

THE SIGNS OF THE TIMES AND THE END OF THE AGE

7So they asked Him, saying, "Teacher, but when will these things be? And what sign will there be when these things are about to take place?"

8And He said: "Take heed that you not be deceived. For many will come in My

name, saying, 'I am He,' and, 'The time has drawn near.' Thereforea do not go

after them. 9But when you hear of wars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately."

10Then He said to them, "Nation will rise against nation, and kingdom against kingdom. 11And there will be great earthquakes in various places, and famines

and pestilences; and there will be fearful sights and great signs from heaven. 12But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name's sake. 13But it will turn out for you as an occasion

for testimony. 14Therefore settle it in your hearts not to meditate beforehand on

what you will answer; 15for I will give you a mouth and wisdom which all your

adversaries will not be able to contradict or resist. 16You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. 17And you will be hated by all for My name's sake. 18But not a hair of

your head shall be lost. 19By your patience possess your souls.

DAY 1: Contrast the pagan god of the Philistines and the living God.

In Judges 5:2, Dagon is mentioned. Ugaritic literature identifies this deity as a god of grain or vegetation, whose image had the lower body of a fish and upper body of a man. Dagon seems to have been the leader of the Philistine pantheon (Judg. 16:23) and is noted to be the father of Baal. The placing of the ark of God in the temple of Dagon was supposed to be a sign of Dagon's power and Yahweh's inferiority, a visual representation that the god of the Philistines was victorious over the God of the Hebrews.

The next morning the Philistines found Dagon had "fallen on its face" ( 1 Sam. 5:3 ). Ironically, God Himself overturned the supposed supremacy of Dagon by having Dagon fallen over, as if paying homage to the Lord. The same thing happened the next morning, but this time the "head… hands were broken off" (v. 4). The first display of God's authority over Dagon was not perceived. God's second display of authority, the cutting off of Dagon's head and hands, was a common sign that the enemy was dead ( Judg. 7:25 ; 8:6 ; 1 Sam. 17:54 ; 31:9 ; 2 Sam. 4:12 ), and was to be understood as God's divine judgment on the false idol. Because the head and hands of Dagon fell on the threshold, superstition developed that it was cursed; therefore, the Philistines would not tread on it (v. 5).

In contrast to the hands of Dagon being cut off, symbolizing his helplessness against the power of Yahweh, the Lord was pictured to be actively involved in judging the Philistines. "The hand of the LORD was heavy" on the people (v. 6). The imagery of God's hand is found throughout the ark narrative (4:8; 5:6, 7, 9, 11; 6:3, 5, 9). It has been suggested that "tumors" refers to the sores or boils caused by an epidemic of the bubonic plague carried by rats (6:4, 5). The spread of the disease and its deadly effect (5:6, 9, 12; 6:11, 17) make this a likely view.

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May 2

L UKE 21:20–38

THE DESTRUCTION OF JERUSALEM

20"But when you see Jerusalem surrounded by armies, then know that its

desolation is near. 21Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. 22For these are the days of vengeance, that all things

which are written may be fulfilled. 23But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. 24And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.

21:20 Jerusalem surrounded by armies. A comparison with Matthew 24:15, 16 and Mark 13:14 suggests that this sign is closely associated with "the abomination of desolation" (see Matt. 24:15; Dan. 9:27; 11:31). This sign of Jerusalem under siege was previewed in A.D. 70, but awaits its fulfillment in the future.

21:24 the times of the Gentiles. This expression is unique to Luke. It identifies the era from Israel's captivity (ca. 586 B.C. to Babylon; see 2 Kin. 25) to her restoration in the kingdom (Rev. 20:1–6). It has been a time during which, in accord with God's purpose, Gentiles have dominated or threatened Jerusalem. The era has also been marked by vast spiritual privileges for the Gentile nations (see Is. 66:12; Mal. 1:11; Matt. 24:14; Mark 13:10).

THE COMING OF THE SON OF MAN

25"And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; 26men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken. 27Then they will see the Son of Man coming in a cloud with power and great glory. 28Now when these things begin to happen, look up and lift up your heads, because your redemption draws near."

THE PARABLE OF THE FIG TREE

29Then He spoke to them a parable: "Look at the fig tree, and all the trees. 30When they are already budding, you see and know for yourselves that summer is now near. 31So you also, when you see these things happening, know that the kingdom of God is near. 32Assuredly, I say to you, this generation will by no means pass away till all things take place. 33Heaven and earth will pass away, but My words will by no means pass away.

THE IMPORTANCE OF WATCHING

34"But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. 35For it will come as a snare on all those who dwell on the face of the whole earth. 36Watch therefore, and pray always that you may be counted worthya to escape all these things that will come to pass, and to stand before the Son of Man."

37And in the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet. 38Then early in the morning all the people came to Him in the temple to hear Him.

DAY 2: How did the Philistines attempt to stop the plague?

"The priests and the diviners" (1 Sam. 6:2) of the Philistines were summoned to figure out how to appease God so that He would stop the plague. They understood that they had offended God. Their diviners decided to rightfully appease His wrath by sending the ark back to Israel. These pagans recognized their sin and the need for manifest repentance, which they did according to their religious tradition by means of a "trespass offering" (v. 3) to compensate for their trespass of dishonoring the God of Israel. It was their custom to make models of their sores (and the rats which brought the plague), in hopes that the deity would recognize that they knew why he was angry and remove the evil which had fallen upon them (v. 4).

"Give glory to the God of Israel…He will lighten His hand" (v. 5). While sympathetic magic was the Philistine custom, this statement expressly affirms the intention behind the offerings: They were to halt the dishonor, confess their sin, and give glory to the God of Israel by acknowledging who it was that they had offended and who was the supreme Deity. The diviners correlate the Philistines' actions of not recognizing God with those of Pharaoh and the Egyptians. "Why then do you harden your hearts…?" (v. 6). This is the same word "harden" that was used in Exodus 7:14; 8:15, 32. It is an interesting

correlation, because the dominant purpose in Exodus 5–14 is that the Egyptians might "know that I am the LORD" (Ex. 7:5).

To know without a doubt that the God of Israel was behind all of their troubles, the diviners devised a plan that would reveal whether God was the One responsible. Using cows that had "never been yoked" (v. 7) meant using animals that were untrained to pull a cart and probably would not go anywhere. The second element in their plan was to use nursing cows taken away from their calves. For the cows unnaturally to head off in the opposite direction from their calves would be a clear sign that the cause of their judgment was supernatural, which is precisely what happened (v. 12).

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Luke 22

May 3

L UKE 22:1–23

THE PLOT TO KILL JESUS

1Now the Feast of Unleavened Bread drew near, which is called Passover. 2And the chief priests and the scribes sought how they might kill Him, for they feared the people.

3Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve. 4So he went his way and conferred with the chief priests and captains, how he might betray Him to them. 5And they were glad, and agreed to give him money. 6So he promised and sought opportunity to betray Him to them in the absence of the multitude.

22:3 Satan entered. I.e., Judas was possessed by Satan himself. Satan evidently gained direct control over Judas on two occasions once just before Judas arranged his betrayal with the chief priests and again during the Last Supper (John 13:27), immediately before the betrayal was actually carried out.

JESUS AND HIS DISCIPLES PREPARE THE PASSOVER

7Then came the Day of Unleavened Bread, when the Passover must be killed. 8And He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat."

9So they said to Him, "Where do You want us to prepare?" 10And He said to them, "Behold, when you have entered the city, a man will

meet you carrying a pitcher of water; follow him into the house which he enters. 11Then you shall say to the master of the house, 'The Teacher says to you, "Where is the guest room where I may eat the Passover with My disciples?" '

12Then he will show you a large, furnished upper room; there make ready."

22:12 a large, furnished upper room. One of many such rooms for rent in Jerusalem that were maintained for the express purpose of providing pilgrims a place to celebrate feasts. The furnishings undoubtedly included a large banquet table and everything necessary to prepare and serve a meal.

13So they went and found it just as He had said to them, and they prepared the Passover.

JESUS INSTITUTES THE LORD'S SUPPER

14When the hour had come, He sat down, and the twelvea apostles with Him. 15Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; 16for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."

17Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; 18for I say to you,a I will not drink of the fruit of the vine until the kingdom of God comes."

19And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."

20Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you. 21But behold, the hand of My betrayer is with Me on the table. 22And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"

22:22 as it has been determined. Every detail of the crucifixion of Christ was

under the sovereign control of God and in accord with His eternal purposes. See Acts 2:23; 4:26–28. but woe. The fact that Judas's betrayal was part of God's plan does not free him from the guilt of a crime he entered into willfully. God's sovereignty is never a legitimate excuse for human guilt.

23Then they began to question among themselves, which of them it was who would do this thing.

DAY 3: What was wrong with Israel wanting a king?

"Now make us a king…like all the nations" (1 Samuel 8:5). When Israel entered the land, they encountered Canaanite city-states that were led by kings ( Josh. 12:7–24 ) and were later enslaved by nations that were led by kings ( Judg. 3:8 , 12 ; 4:2 ; 8:5 ; 11:12 ). However, at the time of the judges, there was no king in Israel (Judg. 17:6; 18:1; 19:1; 21:25).

According to Deuteronomy 17:14, God knew this would be their desire and He would allow it to occur. "Heed the voice of the people," the Lord told Samuel (v. 7) and give them a king. "They have not rejected you, but…Me." The nature of this rejection of the Lord by Israel is explained in vv. 19, 20.

Samuel obeyed the Lord by warning them of the behavior of a human king in 10–18 . A king would: 1) draft young men and women for his service (vv. 11– 13 ); 2) tax the people's crops and flocks (vv. 14 , 15 , 17a ); 3) appropriate the best of their animals and servants (v. 16); and 4) place limitations on their personal freedom (v. 17b). Additionally, Samuel told them "you will cry out… because of your king" (v. 18 ). They would later cry out for freedom from his rule ( 1 Kin. 12:4 ), but "the LORD will not hear you." In contrast to the Lord's response to Israel during the period of the judges (Judg. 2:18), the Lord would refuse to deliver the people out of the hand of their king who oppressed them.

In spite of Samuel's warnings, the people demanded a king who will "fight our battles" (v. 20). Up until this point, the Lord Himself had fought the battles for Israel and given continual victory (Josh. 10:14; 1 Sam. 7:10). Israel no longer wanted the Lord to be their warrior—replacing Him with a human king was their

desire. It was in this way that Israel rejected the Lord. The problem was not in having a king; but, rather the reason the people wanted a king, i.e., to be like other nations. They also foolishly assumed there would be some greater power in a king leading them in battle.

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May 4

L UKE 22:24–46

THE DISCIPLES ARGUE ABOUT GREATNESS

24Now there was also a dispute among them, as to which of them should be considered the greatest. 25And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.' 26But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. 27For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves.

28"But you are those who have continued with Me in My trials. 29And I bestow upon you a kingdom, just as My Father bestowed one upon Me, 30that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."

JESUS PREDICTS PETER'S DENIAL

31And the Lord said,a "Simon, Simon! Indeed, Satan has asked for you, that

he may sift you as wheat. 32But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren."

33But he said to Him, "Lord, I am ready to go with You, both to prison and to death."

34Then He said, "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me."

SUPPLIES FOR THE ROAD

35And He said to them, "When I sent you without money bag, knapsack, and sandals, did you lack anything?"

So they said, "Nothing."

36Then He said to them, "But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy

one. 37For I say to you that this which is written must still be accomplished in Me: 'And He was numbered with the transgressors.'a For the things concerning Me have an end."

38So they said, "Lord, look, here are two swords." And He said to them, "It is enough."

THE PRAYER IN THE GARDEN

39Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. 40When He came to the place, He said to them, "Pray that you may not enter into temptation."

41And He was withdrawn from them about a stone's throw, and He knelt down and prayed, 42saying, "Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done." 43Then an angel appeared to Him from heaven, strengthening Him. 44And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground.a

22:44 like great drops of blood. This suggests a dangerous condition known as hematidrosis, the effusion of blood in one's perspiration. It can be caused by extreme anguish or physical strain. Subcutaneous capillaries dilate and burst, mingling blood with sweat. Christ Himself stated that His distress had brought Him to the threshold of death (see Matt. 26:38; Mark 14:34; Heb. 12:3, 4).

45When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. 46Then He said to them, "Why do you sleep? Rise and pray, lest you enter into temptation."

DAY 4: How can we face temptation with confidence?

Shortly after a dispute among the disciples as to which one should be considered the greatest (Luke 22:24), Jesus specifically addresses Peter as "Simon, Simon" (v. 31). The repetition of the name (see 10:41; Acts 9:4)

implied an earnest and somber tone of warning. Christ Himself had given Simon the name Peter (6:14), but here He reverted to his old name, perhaps to intensify His rebuke about Peter's fleshly overconfidence. The context also suggests that Peter may have been one of the more vocal participants in the dispute of v. 24.

"Satan," Jesus told him, "has asked for you." Though addressed specifically to Peter, this warning embraced the other disciples as well. The pronoun "you" is plural in the Greek text. "That he may sift you as wheat." The imagery is apt. It suggests that such trials, though unsettling and undesirable, have a necessary refining effect.

Nevertheless, Jesus said, "I have prayed for you" (v. 32). The pronoun "you" is singular. Although it is clear that He prayed for all of them (John 17:6–19), He personally assured Peter of His prayers and of Peter's ultimate victory, even encouraging Peter to be an encourager to the others. "That your faith should not fail." Peter himself failed miserably, but his faith was never overthrown (see John 21:18, 19).

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May 5

L UKE 22:47–71

BETRAYAL AND ARREST IN GETHSEMANE

47And while He was still speaking, behold, a multitude; and he who was called

Judas, one of the twelve, went before them and drew near to Jesus to kiss Him. 48But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" 49When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?" 50And one of them struck the servant of the high priest and cut off his right ear.

51But Jesus answered and said, "Permit even this." And He touched his ear and healed him.

22:51 Permit even this. I.e., the betrayal and arrest (see John 18:11). All was proceeding according to the divine timetable. touched his ear and healed him. This is the only instance in all of Scripture where Christ healed a fresh wound. The miracle is also unique in that Christ healed an enemy, unasked, and without any evidence of faith in the recipient. It is also remarkable that such a dramatic miracle had no effect whatsoever on the hearts of those men. Neither had the explosive power of Jesus' words, which knocked them to the ground ( John 18:6 ). They carried on with the arrest as if nothing peculiar had happened (v. 54).

52Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs? 53When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness."

22:53 this is your hour. I.e., nighttime, the hour of darkness. The arresting

group had not the courage to confront Jesus in the presence of the crowds at the temple, where He had openly taught each day. Their skulking tactics betrayed the truth about their hearts. Nighttime was a fitting hour for the servants of the power of darkness (Satan) to be afoot (see John 3:20 , 21 ; Eph. 5:8 , 12–15 ; 1 Thess. 5:5–7 ).

PETER DENIES JESUS, AND WEEPS BITTERLY

54Having arrested Him, they led Him and brought Him into the high priest's house. But Peter followed at a distance. 55Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them. 56And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him."

57But he denied Him,a saying, "Woman, I do not know Him." 58And after a little while another saw him and said, "You also are of them." But Peter said, "Man, I am not!" 59Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean."

60But Peter said, "Man, I do not know what you are saying!" Immediately, while he was still speaking, the roostera crowed. 61And the Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows,a you will deny Me three times." 62So Peter went out and wept bitterly.

JESUS MOCKED AND BEATEN

63Now the men who held Jesus mocked Him and beat Him. 64And having blindfolded Him, they struck Him on the face and asked Him,a saying, "Prophesy! Who is the one who struck You?" 65And many other things they blasphemously spoke against Him.

JESUS FACES THE SANHEDRIN

66As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, 67"If You are the Christ, tell us."

But He said to them, "If I tell you, you will by no means believe. 68And if I also ask you, you will by no means answer Me or let Me go. a 69Hereafter the Son of Man will sit on the right hand of the power of God."

70Then they all said, "Are You then the Son of God?" So He said to them, "You rightly say that I am." 71And they said, "What further testimony do we need? For we have heard it ourselves from His own mouth."

DAY 5: Why was Saul judged so severely?

When Saul was anointed king by Samuel, Saul was commanded to wait 7 days to meet Samuel in Gilgal. Samuel would offer burnt offerings and peace offerings, and he would show Saul what he should do (1 Sam. 10:8). After 7 days of waiting and Samuel had not come, the people were scattered ( 1 Sam. 13:8 ). Saul's men were deserting him because of anxiety and fear over the coming battle.

Rather than continue to wait, Saul "offered the burnt offering" (v. 9). Saul's sin was not specifically that he made a sacrifice (see 2 Sam. 24:25; 1 Kin. 8:62–64), but that he did not wait for priestly assistance from Samuel. He wished to rule as an autocrat, who possessed absolute power in civil and sacred matters. Samuel had waited the 7 days as a test of Saul's character and obedience to God, but Saul failed it by invading the priestly office himself.

Confronted by Samuel, Saul's response was "When I saw…" (v. 11). Saul reacted disobediently based upon what he saw and not by faith. He feared losing his men and did not properly consider what God would have him do. Consequently, Samuel places the responsibility fully on Saul's shoulders: "You

have not kept the commandment" (v. 13). "Now your kingdom shall not continue" (v. 14). Instead of Saul, God was going to choose one whose heart was like His own, i.e., one who had a will to obey God. Paul quotes this passage in Acts 13:22 of David. Someone else, namely David, had already been chosen to be God's leader over His people.

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Luke 23

May 6

L UKE 23:1–25

JESUS HANDED OVER TO PONTIUS PILATE

1Then the whole multitude of them arose and led Him to Pilate. 2And they began

to accuse Him, saying, "We found this fellow perverting thea nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King."

3Then Pilate asked Him, saying, "Are You the King of the Jews?" He answered him and said, "It is as you say." 4So Pilate said to the chief priests and the crowd, "I find no fault in this Man." 5But they were the more fierce, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place."

JESUS FACES HEROD

6When Pilate heard of Galilee,a he asked if the Man were a Galilean. 7And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time. 8Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him. 9Then he questioned Him with many words, but He answered him nothing. 10And the chief priests and scribes stood and vehemently accused Him. 11Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate. 12That very day Pilate and Herod became friends with each other, for previously they had been at enmity with each other.

23:8 desired…to see Him. Herod's interest in Christ was fueled by the fact that Christ reminded him of his late nemesis, John the Baptist. At one time Herod had apparently threatened to kill Jesus (13:31–33), but with Christ in Judea rather than Galilee and Perea (where Herod ruled), the king's concern seems to have been nothing more than an eager curiosity.

23:9 answered him nothing. It is significant that in all Jesus' various interrogations, Herod was the only one to whom He refused to speak. See Matthew 7:6. Herod had summarily rejected the truth when he heard it from John the Baptist, so it would have been pointless for Jesus to answer him.

TAKING THE PLACE OF BARABBAS

13Then Pilate, when he had called together the chief priests, the rulers, and the

people, 14said to them, "You have brought this Man to me, as one who misleads the people. And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; 15no, neither

did Herod, for I sent you back to him;a and indeed nothing deserving of death

has been done by Him. 16I will therefore chastise Him and release Him" 17(for it

was necessary for him to release one to them at the feast).a

18And they all cried out at once, saying, "Away with this Man, and release to us Barabbas"— 19who had been thrown into prison for a certain rebellion made in the city, and for murder.

20Pilate, therefore, wishing to release Jesus, again called out to them. 21But they shouted, saying, "Crucify Him, crucify Him!"

22Then he said to them the third time, "Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go."

23But they were insistent, demanding with loud voices that He be crucified. And the voices of these men and of the chief priests prevailed.a

24So Pilate gave sentence that it should be as they requested. 25And he released to thema the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will.

DAY 6: Why is obedience so important?

Samuel's specific command to Saul was to destroy all the Amalekites and their animals, but instead he spared their king and the best of the animals ( 1 Sam. 15:3 , 9 ). But when confronted by Samuel, Saul's response was: "I have performed the commandment of the LORD " (v. 13). Saul, either ignorantly or deceitfully, maintained that he did what was commanded (15:20). Saul also began to place blame on others (vv. 11, 12), making room for his own excuses just as he had done earlier. Then he tried to justify his sin by saying that the

animals would be used to sacrifice to the God of Samuel. Saul's blatant disobedience at least pained his conscience so that he could not claim God as his God. Instead of confessing his sin and repenting, Saul continued to justify himself.

"Behold," Samuel told Saul, "to obey is better than sacrifice" (v. 22). This is an essential Old Testament truth. Samuel stated that God desires heart obedience over the ritual sacrifice of animals (Ps. 51:16, 17; Is. 1:10–17). The sacrificial system was never intended to function in place of living an obedient life, but was rather to be an expression of it (Hos. 6:6; Amos 5:21–27; Mic. 6:6–8).

Saul needed to see that his real worship was indicated by his behavior and not by his sacrifices. He demonstrated himself to be an idolater whose idol was himself. He had failed the conditions (12:13–15) which would have brought blessing on the nation. His disobedience here was on the same level as witchcraft and idolatry, sins worthy of death (v. 23). "Because you have rejected the word of the LORD, He also has rejected you." A universal principle is given here that those who continually reject God will one day be rejected by Him. The sins of Saul caused God to immediately depose Saul and his descendants forever from the throne of Israel.

Return to May 6 Readings

May 7

L UKE 23:26–56

THE KING ON A CROSS

26Now as they led Him away, they laid hold of a certain man, Simon a Cyrenian, who was coming from the country, and on him they laid the cross that he might bear it after Jesus.

27And a great multitude of the people followed Him, and women who also mourned and lamented Him. 28But Jesus, turning to them, said, "Daughters of

Jerusalem, do not weep for Me, but weep for yourselves and for your children. 29For indeed the days are coming in which they will say, 'Blessed are the barren, wombs that never bore, and breasts which never nursed!' 30Then they will begin 'to say to the mountains, "Fall on us!" and to the hills, "Cover us!" 'a 31For if they do these things in the green wood, what will be done in the dry?"

32There were also two others, criminals, led with Him to be put to death. 33And when they had come to the place called Calvary, there they crucified Him, and

the criminals, one on the right hand and the other on the left. 34Then Jesus said,

"Father, forgive them, for they do not know what they do."a

And they divided His garments and cast lots. 35And the people stood looking on. But even the rulers with them sneered, saying, "He saved others; let Him save Himself if He is the Christ, the chosen of God."

36The soldiers also mocked Him, coming and offering Him sour wine, 37and saying, "If You are the King of the Jews, save Yourself."

38And an inscription also was written over Him in letters of Greek, Latin,

and Hebrew:a

THIS IS THE KING OF THE JEWS. 39Then one of the criminals who were hanged blasphemed Him, saying,

"If You are the Christ,a save Yourself and us."

40But the other, answering, rebuked him, saying, "Do you not even fear God, seeing you are under the same condemnation? 41And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong." 42Then he said to Jesus, "Lord,a remember me when You come into Your kingdom."

23:42 Lord, remember me. The penitent thief's prayer reflected his belief that the soul lives on after death; that Christ had a right to rule over a kingdom of the souls of men; and that He would soon enter that kingdom despite His impending death. His request to be remembered was a plea for mercy, which also reveals that the thief understood he had no hope but divine grace and that the dispensing of that grace lay in Jesus' power. All of this demonstrates true faith on the part of the dying thief, and Christ graciously affirmed the man's salvation (v. 43).

43And Jesus said to him, "Assuredly, I say to you, today you will be with Me in Paradise."

JESUS DIES ON THE CROSS

44Now it wasa about the sixth hour, and there was darkness over all the earth until the ninth hour. 45Then the sun was darkened,a and the veil of the temple was torn in two. 46And when Jesus had cried out with a loud voice, He said, "Father, 'into Your hands I commit My spirit.' "a Having said this, He breathed His last.

47So when the centurion saw what had happened, he glorified God, saying, "Certainly this was a righteous Man!"

48And the whole crowd who came together to that sight, seeing what had

been done, beat their breasts and returned. 49But all His acquaintances, and the women who followed Him from Galilee, stood at a distance, watching these things.

JESUS BURIED IN JOSEPH'S TOMB

50Now behold, there was a man named Joseph, a council member, a good and just man. 51He had not consented to their decision and deed. He was from Arimathea, a city of the Jews, who himself was also waitinga for the kingdom of God. 52This man went to Pilate and asked for the body of Jesus. 53Then he took it down, wrapped it in linen, and laid it in a tomb that was hewn out of the rock, where no one had ever lain before. 54That day was the Preparation, and the Sabbath drew near.

55And the women who had come with Him from Galilee followed after,

and they observed the tomb and how His body was laid. 56Then they returned and prepared spices and fragrant oils. And they rested on the Sabbath according to the commandment.

DAY 7: Contrast the spiritual anointings of David and Saul.

David was first anointed by Samuel "in the midst of his brothers" ( 1 Sam. 16:13 ). David's first anointing was before his family/house. His second anointing would be before the assembly of his tribe, Judah; and his third anointing would be before the nation Israel. At this time, "the Spirit of the LORD came upon David." This familiar Old Testament expression relates to empowerment for some Godgiven task (see 10:6 , 11 ; 11:6 ; 19:20 , 23 ; 2 Sam. 23:2 ; 2 Chr. 20:14 ; Is. 11:2 ; 61:1 ; Ezek. 11:5 ; 37:1 ). David's anointing was an external symbol of an inward work of God. The operation of the Holy Spirit in this case was not for regeneration, but for empowerment to perform his (David's) role in God's program for Israel. After David sinned with Bathsheba (2 Sam. 11; 12), he prayed, "Do not take Your Holy Spirit from me" (Ps. 51:11).

When David's ascent to the throne began, Saul's slow and painful descent began also. "The Spirit of the LORD departed from Saul" (1 Sam. 16:14). Without God's empowering Holy Spirit, Saul was effectively no longer king over Israel (15:28), although his physical removal from the throne, and his death, happened many years later. "And a distressing spirit from the LORD troubled him." God, in His sovereignty, allowed an evil spirit to torment Saul (see Judg. 9:23 ; 1 Kin. 22:19–23 ; Job 1:6–12 ) for His purpose of establishing the throne of David. This spirit, a messenger from Satan, is to be distinguished from a troubled emotional state brought on by indwelling sin or the harmful consequences of the sinful acts of others (e.g., spirit of jealousy, Num. 5:14). This demon spirit attacked Saul from without, for there is no evidence that the demon indwelt Saul. Saul, whose inward constitution was already prone to questionable judgment and the fear of men, began to experience God's judgment in the form of severe bouts of depression, anger, and delusion, initiated and aggravated by the evil spirit assigned to him. There are several New Testament occasions where God turned people over to demons or Satan for judgment (see Acts 5:1–3 ; 1 Cor. 5:1–7 ; 1 Tim. 1:18–20 ).

Return to May 7 Readings

Luke 24

May 8

L UKE 24:1–35

HE IS RISEN

1Now on the first day of the week, very early in the morning, they, and certain other women with them,a came to the tomb bringing the spices which they had prepared. 2But they found the stone rolled away from the tomb. 3Then they went in and did not find the body of the Lord Jesus. 4And it happened, as they were greatlya perplexed about this, that behold, two men stood by them in shining garments. 5Then, as they were afraid and bowed their faces to the earth, they said to them, "Why do you seek the living among the dead? 6He is not here, but is risen! Remember how He spoke to you when He was still in Galilee, 7saying, 'The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.' "

8And they remembered His words. 9Then they returned from the tomb and told all these things to the eleven and to all the rest. 10It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them, who told these things to the apostles. 11And their words seemed to them like idle tales, and they did not believe them. 12But Peter arose and ran to the tomb; and stooping down, he saw the linen cloths lyinga by themselves; and he departed, marveling to himself at what had happened.

THE ROAD TO EMMAUS

13Now behold, two of them were traveling that same day to a village called Emmaus, which was seven milesa from Jerusalem. 14And they talked together of all these things which had happened. 15So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them. 16But their eyes were restrained, so that they did not know Him.

17And He said to them, "What kind of conversation is this that you have

with one another as you walk and are sad?"a

18Then the one whose name was Cleopas answered and said to Him, "Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?"

19And He said to them, "What things?" So they said to Him, "The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, 20and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. 21But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened. 22Yes, and certain women of our company, who

arrived at the tomb early, astonished us. 23When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive. 24And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see."

25Then He said to them, "O foolish ones, and slow of heart to believe in all that

the prophets have spoken! 26Ought not the Christ to have suffered these things

and to enter into His glory?" 27And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.

THE DISCIPLES' EYES OPENED

28Then they drew near to the village where they were going, and He indicated

that He would have gone farther. 29But they constrained Him, saying, "Abide with us, for it is toward evening, and the day is far spent." And He went in to stay with them.

30Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them. 31Then their eyes were opened and they knew Him; and He vanished from their sight.

32And they said to one another, "Did not our heart burn within us while He

talked with us on the road, and while He opened the Scriptures to us?" 33So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, 34saying, "The Lord is risen

indeed, and has appeared to Simon!" 35And they told about the things that had happened on the road, and how He was known to them in the breaking of bread.

DAY 8: What happened on the day that Christ was resurrected from the dead?

Early in the morning, certain women came to the tomb "bringing the spices which they had prepared" (Luke 24:1). But they found "the stone rolled away" (v. 2). Matthew 28:2–4 records that an earthquake occurred and an angel rolled the stone away. The Roman guards fainted with fear. Mark, Luke, and John make no mention of the guards, so it appears they fled when they awoke to find the empty tomb. The women must have arrived shortly after.

Finding the stone rolled away, the women entered the tomb, but found it empty (v. 3). While they were still in the tomb, the angels suddenly appeared (v. 4; Mark 16:5). Only Luke mentioned both angels. Mark was concerned only with the one who spoke for the duo. Such minor differences in the Gospel accounts are all reconcilable.

The angel who spoke reminded them of Jesus' promises (vv. 6–8), then sent them to find Peter and the disciples to report that Jesus was risen (Matt. 28:7, 8; Mark 16:7, 8). The women did as they were told (vv. 9–11). The disciples were skeptical at first (v. 11 ), but ran to where the tomb was, John arriving first ( John 20:4 ), but Peter actually entering the tomb first ( John 20:6 ). They saw the linen wrappings intact but empty, proof that Jesus was risen (v. 12; John 20:6–8). They left immediately (v. 12; John 20:10).

Meanwhile, Mary Magdalene returned to the tomb and was standing outside weeping when Christ suddenly appeared to her (John 20:11– 18). That was His first appearance (Mark 16:9). Sometime soon after that, He met the other women on the road and appeared to them, as well (Matt. 28:9, 10). Later that day He appeared to two of the disciples on the road to Emmaus (vv. 13–32) and to Peter (v. 34).

Return to May 8 Readings

May 9

L UKE 24:36–53

JESUS APPEARS TO HIS DISCIPLES

36Now as they said these things, Jesus Himself stood in the midst of them, and said to them, "Peace to you." 37But they were terrified and frightened, and supposed they had seen a spirit. 38And He said to them, "Why are you troubled? And why do doubts arise in your hearts? 39Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have."

40When He had said this, He showed them His hands and His feet.a

41But while they still did not believe for joy, and marveled, He said to them, "Have you any food here?" 42So they gave Him a piece of a broiled fish and some honeycomb.a 43And He took it and ate in their presence.

THE SCRIPTURES OPENED

44Then He said to them, "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me." 45And He opened their understanding, that they might comprehend the Scriptures.

24:45 opened their understanding. He undoubtedly taught them from the Old Testament, as He had on the road to Emmaus. But the gist of the expression also seems to convey a supernatural opening of their minds to receive the truths He unfolded. Whereas their understanding was once dull (9:45), they finally saw clearly (see Ps. 119:18; Is. 29:18, 19; 2 Cor. 3:14–16).

46Then He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to risea from the dead the third day, 47and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. 48And you are witnesses of these things. 49Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalema until you are endued with power from on high."

THE ASCENSION

50And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven. 52And they worshiped Him, and returned to Jerusalem with great joy, 53and were continually in the temple praising anda blessing God. Amen.b

DAY 9: What was the resurrected body of Christ like?

In Luke 24:31, it tells us that after the two men had traveled with Jesus on the road to Emmaus, "their eyes were opened," i.e., by God. They had been sovereignly kept from recognizing Him until this point (v. 16). His resurrection body was glorified and altered from its previous appearance (see John's description in Rev. 1:13–16), and this surely explains why even Mary did not recognize Him at first (John 20:14–16). But in this case, God actively intervened to keep them from recognizing Him until it was time for Him to depart.

"He vanished from their sight." His resurrection body, though real and tangible (John 20:27)—and even capable of ingesting earthly food (vv. 42, 43)— nonetheless possessed certain properties that indicate it was glorified, altered in a mysterious way (1 Cor. 15:35–54; Phil. 3:21). Christ could appear and disappear bodily, as seen in this text. His body could pass through solid objects —such as the graveclothes (v. 12 ) or the walls and doors of a closed room ( John 20:19 , 26 ). He could apparently travel great distances in a moment, for by the time these disciples returned to Jerusalem, Christ had already appeared to Peter (v. 34). The fact that He ascended into heaven bodily demonstrated that His resurrection body was already fit for heaven. Yet it was His body, the same one that was missing from the tomb, even retaining identifying features such as the nail wounds (John 20:25–27). He was no ghost or phantom.

Return to May 9 Readings

The Gospel According to John

John 1

May 10

J OHN 1:1–28

THE ETERNAL WORD

1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God. 3All things were made through Him, and without Him nothing was made that was made. 4In Him was life, and the life was the light of men. 5And the light shines in the darkness, and the darkness did not comprehenda it.

JOHN'S WITNESS: THE TRUE LIGHT

6There was a man sent from God, whose name was John. 7This man came

for a witness, to bear witness of the Light, that all through him might believe. 8He was not that Light, but was sent to bear witness of that Light. 9That was the true Light which gives light to every man coming into the world.a

10He was in the world, and the world was made through Him, and the world did not know Him. 11He came to His own,a and His own b did not receive Him. 12But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: 13who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

1:12 as many as received Him…to those who believe in His name. The second phrase describes the first. To receive Him who is the Word of God means to acknowledge His claims, place one's faith in Him, and thereby yield allegiance to Him. gave. The term emphasizes the grace of God involved in the gift of salvation (Eph. 2:8–10). the right. Those who receive Jesus, the Word, receive full authority to claim the exalted title of "God's children." His name. Denotes the character of the person himself.

THE WORD BECOMES FLESH

14And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.

1:14 the Word became flesh. While Christ as God was uncreated and eternal, the word "became" emphasizes Christ's taking on humanity (see Heb. 1:1–3; 2:14–18). This reality is surely the most profound ever because it indicates that the Infinite became finite; the Eternal was conformed to time; the Invisible became visible; the supernatural One reduced Himself to the natural. In the Incarnation, however, the Word did not cease to be God but became God in human flesh, i.e., undiminished Deity in human form as a man (1 Tim. 3:16). dwelt. Meaning "to pitch a tabernacle," or "live in a tent." The term recalls the Old Testament tabernacle where God met with Israel before the temple was constructed (Ex. 25:8). It was called the "tabernacle of meeting" (Ex. 33:7) where "the LORD spoke to Moses face to face, as a man speaks to his friend" ( Ex. 33:11 ). In the New Testament, God chose to dwell among His people in a far more personal way through becoming a man. In the Old Testament, when the tabernacle was completed, God's Shekinah presence filled the entire structure (Ex. 40:34; 1 Kin. 8:10). When the Word became flesh, the glorious presence of Deity was embodied in Him (Col. 2:9).

15John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.' "

16Anda of His fullness we have all received, and grace for grace. 17For the law was given through Moses, but grace and truth came through Jesus Christ. 18No one has seen God at any time. The only begotten Son,a who is in the bosom of the Father, He has declared Him.

A VOICE IN THE WILDERNESS

19Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"

20He confessed, and did not deny, but confessed, "I am not the Christ." 21And they asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the Prophet?" And he answered, "No." 22Then they said to him, "Who are you, that we may give an answer to those who sent us? What do you say about yourself?"

23He said: "I am

'The voice of one crying in the wilderness: "Make straight the way of the LORD," 'a

as the prophet Isaiah said." 24Now those who were sent were from the Pharisees. 25And they asked him, saying, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?"

26John answered them, saying, "I baptize with water, but there stands One among you whom you do not know. 27It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose."

28These things were done in Bethabaraa beyond the Jordan, where John was baptizing.

DAY 10: Note the powerful words loaded into John 1:1.

"In the beginning." In contrast to 1 John 1:1 where John used a similar phrase

("from the beginning") to refer to the starting point of Jesus' ministry and gospel

preaching, this phrase parallels Genesis 1:1 where the same phrase is used. John used the phrase in an absolute sense to refer to the beginning of the time-space-material universe. "Was." The verb highlights the eternal preexistence of the Word, i.e., Jesus Christ. Before the universe began, the Second Person of the Trinity always existed; i.e., He always was (see 8:58). This word is used in contrast with the verb "was made" (or "were made") in v. 3, which indicate a beginning in time. Because of John's theme that Jesus Christ is the eternal God, the Second Person of the Trinity, he did not include a genealogy as Matthew and Luke did. In terms of Jesus' humanity, He had a human genealogy; but in terms of His deity, He has no genealogy.

"The Word." John borrowed the use of the term "Word" not only from the vocabulary of the Old Testament but also from Greek philosophy, in which the term was essentially impersonal, signifying the rational principle of "divine reason," "mind," or even "wisdom." John, however, imbued the term entirely with Old Testament and Christian meaning (e.g., Gen. 1:3 where God's Word brought the world into being; Pss. 33:6; 107:20; Prov. 8:27 where God's Word is His powerful self-expression in creation, wisdom, revelation, and salvation) and made it refer to a person, i.e., Jesus Christ. Greek philosophical usage, therefore, is not the exclusive background of John's thought. Strategically, the term "Word" serves as a bridge-word to reach not only Jews but also the unsaved Greeks. John chose this concept because both Jews and Greeks were familiar with it.

"The Word was with God." The Word, as the Second Person of the Trinity, was in intimate fellowship with God the Father throughout all eternity. Yet, although the Word enjoyed the splendors of heaven and eternity with the Father ( Is. 6:1– 13 ; see 12:41 ; 17:5 ), He willingly gave up His heavenly status, taking the form of a man, and became subject to the death of the cross (Phil. 2:6–8). "Was God." The Greek construction emphasizes that the Word had all the essence or attributes of Deity, i.e., Jesus the Messiah was fully God (Col. 2:9). Even in His incarnation when He emptied Himself, He did not cease to be God but took on a genuine human nature/body and voluntarily refrained from the independent exercise of the attributes of Deity.

Return to May 10 Readings

May 11

J OHN 1:29–51

THE LAMB OF GOD

29The next day John saw Jesus coming toward him, and said, "Behold! The Lamb of God who takes away the sin of the world! 30This is He of whom I said, 'After me comes a Man who is preferred before me, for He was before me.' 31I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water."

32And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.' 34And I have seen and testified that this is the Son of God."

THE FIRST DISCIPLES

35Again, the next day, John stood with two of his disciples. 36And looking at Jesus as He walked, he said, "Behold the Lamb of God!"

37The two disciples heard him speak, and they followed Jesus. 38Then Jesus turned, and seeing them following, said to them, "What do you seek?"

They said to Him, "Rabbi" (which is to say, when translated, Teacher), "where are You staying?"

39He said to them, "Come and see." They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).

40One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother. 41He first found his own brother Simon, and said to him, "We have found the Messiah" (which is translated, the Christ). 42And he brought him to Jesus.

1:41 Messiah. The term "Messiah" is a transliteration of a Hebrew or Aramaic verbal adjective that means "Anointed One." It comes from a verb that means "to anoint" someone as an action involved in consecrating that person to a particular office or function. While the term at first applied to the king of Israel ("the LORD 's anointed," 1 Sam. 16:6 ), the high priest ("the anointed priest," Lev. 4:3 ) and, in one passage, the patriarchs ("My anointed ones," Ps. 105:15 ), the term eventually came to point above all to the prophesied "Coming One" or "Messiah" in His role as prophet, priest, and king. The term "Christ," a Greek word (verbal adjective) that comes from a verb meaning "to anoint," is used in translating the Hebrew term, so that the terms "Messiah" or "Christ" are titles and not personal names of Jesus.

Now when Jesus looked at him, He said, "You are Simon the son of Jonah.a You shall be called Cephas" (which is translated, A Stone).

PHILIP AND NATHANAEL

43The following day Jesus wanted to go to Galilee, and He found Philip and said to him, "Follow Me." 44Now Philip was from Bethsaida, the city of Andrew and Peter. 45Philip found Nathanael and said to him, "We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph."

46And Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." 47Jesus saw Nathanael coming toward Him, and said of him, "Behold, an Israelite indeed, in whom is no deceit!"

48Nathanael said to Him, "How do You know me?" Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."

49Nathanael answered and said to Him, "Rabbi, You are the Son of God! You are the King of Israel!"

50Jesus answered and said to him, "Because I said to you, 'I saw you under the

fig tree,' do you believe? You will see greater things than these." 51And He said

to him, "Most assuredly, I say to you, hereaftera you shall see heaven open, and the angels of God ascending and descending upon the Son of Man."

DAY 11: How did John the Baptist characterize Jesus Christ?

John the Baptist's witness to Jesus in John 1 introduces a lengthy list of titles applied to Jesus: Lamb of God (vv. 29, 36), Rabbi (vv. 38, 49), Messiah/Christ (v. 41), Son of God (vv. 34, 49), King of Israel (v. 49), Son of Man (v. 51), and "Him of whom Moses in the law, and also the prophets, wrote" (v. 45).

In John 1:29, John the Baptist refers to Jesus as "The Lamb of God." The use of a lamb for sacrifice was very familiar to Jews. A lamb was used as a sacrifice during Passover (Ex. 12:1–36); a lamb was led to the slaughter in the prophecies

of Isaiah ( Is. 53:7 ); a lamb was offered in the daily sacrifices of Israel ( Lev. 14:12–21 ; Heb. 10:5–7 ). John the Baptist used this expression as a reference to the ultimate sacrifice of Jesus on the cross to atone for the sins of the world, a theme which John the apostle carries throughout his writings ( 19:36 ; see Rev. 5:1–6 ; 7:17 ; 17:14 ) and that appears in other New Testament writings (e.g., 1 Pet. 1:19 ). "Who takes away the sin of the world." In this context "world" has the connotation of humanity in general, not specifically every person. The use of the singular "sin" in conjunction with "of the world" indicates that Jesus' sacrifice for sin potentially reaches all human beings without distinction (1 John 2:2). John makes clear, however, that its efficacious effect is only for those who receive Christ (vv. 11, 12).

John adds that "I saw the Spirit descending…upon Him" (v. 32). God had previously communicated to John that this sign was to indicate the promised Messiah (v. 33), so when John witnessed this act, he was able to identify the Messiah as Jesus (Matt. 3:16; Mark 1:10; Luke 3:22). "I have seen and testified that this is the Son of God" (v. 34). Although, in a limited sense, believers can be called "sons of God" (v. 12; Matt. 5:9; Rom. 8:14), John uses this phrase with the full force as a title that points to the unique oneness and intimacy that Jesus sustains to the Father as "Son." The term carries the idea of the deity of Jesus as Messiah (v. 49; 5:16–30; 2 Sam. 7:14; Ps. 2:7; Heb. 1:1–9).

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John 2

May 12

J OHN 2:1–25

WATER TURNED TO WINE

1On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2Now both Jesus and His disciples were invited to the wedding. 3And when they ran out of wine, the mother of Jesus said to Him, "They have no wine."

2:2, 3 both Jesus and His disciples were invited. The fact that Jesus, His mother, and His disciples all attended the wedding suggests that the wedding may have been for a relative or close family friend. Andrew, Simon Peter, Philip, Nathanael, and the unnamed disciple (1:35), who was surely John, witnessed this miracle. wine. The wine served was subject to fermentation. In the ancient world, however, to quench thirst without inducing drunkenness, wine was diluted with water to between one-third and one-tenth of its strength. Due to the climate and circumstances, even "new wine" fermented quickly and had an inebriating effect if not mixed (Acts 2:13). Because of a lack of water purification process, wine mixed with water was also safer to drink than water alone. While the Bible condemns drunkenness, it does not necessarily condemn the consumption of wine (Ps. 104:15; Prov. 20:1; Eph. 5:18).

4Jesus said to her, "Woman, what does your concern have to do with Me? My hour has not yet come."

5His mother said to the servants, "Whatever He says to you, do it." 6Now there were set there six waterpots of stone, according to the manner of

purification of the Jews, containing twenty or thirty gallons apiece. 7Jesus said to

them, "Fill the waterpots with water." And they filled them up to the brim. 8And He said to them, "Draw some out now, and take it to the master of the feast." And they took it. 9When the master of the feast had tasted the water that was

made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom. 10And he said to him, "Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!"

11This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.

12After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days.

JESUS CLEANSES THE TEMPLE

13Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14And He found in the temple those who sold oxen and sheep

and doves, and the money changers doing business. 15When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables. 16And He said to those who sold doves, "Take these things away! Do not make My Father's house a house of merchandise!" 17Then His disciples remembered

that it was written, "Zeal for Your house has eatena Me up."b

18So the Jews answered and said to Him, "What sign do You show to us, since You do these things?"

19Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up."

20Then the Jews said, "It has taken forty-six years to build this temple, and will You raise it up in three days?"

21But He was speaking of the temple of His body. 22Therefore, when He had risen from the dead, His disciples remembered that He had said this to them;a and they believed the Scripture and the word which Jesus had said.

THE DISCERNER OF HEARTS

23Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did. 24But Jesus did not commit Himself to them, because He knew all men, 25and had no need that anyone should testify of man, for He knew what was in man.

2:23, 24 many believed in His name…. But Jesus did not commit Himself. John based these two phrases on the same Greek verb for "believe." This verse subtly reveals the true nature of belief from a biblical standpoint. Because of what they knew of Jesus from His miraculous signs, many came to believe in Him. However, Jesus made it His habit not to wholeheartedly "entrust" or "commit" Himself to them because He knew their hearts. Verse 24 indicates that Jesus looked for genuine conversion rather than enthusiasm for the spectacular. The latter verse also leaves a subtle doubt as to the genuineness of the conversion of some (8:31, 32). This emphatic contrast between vv. 23, 24 in terms of type of trust, therefore, reveals that, literally, "belief into His name" involved much more than intellectual assent. It called for wholehearted commitment of one's life as Jesus' disciple (Matt. 10:37; 16:24–26).

DAY 12: What did Jesus mean by His comments about the temple in John 2 ?

In John 2:18, the Jews demanded that Jesus show some type of miraculous sign that would indicate His authority for the actions that He had just taken in regulating the activities of the temple. Their demand of a sign reveals that they had not grasped the significance of Jesus' rebuke that centered in their need for

proper attitudes and holiness in worship. Such an action itself constituted a "sign" of Jesus' person and authority. Moreover, they were requesting from Jesus a crass display of miracles on demand, further displaying their unbelief.

"Destroy this temple, and in three days I will raise it up" (v. 19). At His trial, the authorities charged Jesus (Mark 14:29, 58) with making a threatening statement against the temple, revealing that they did not understand Jesus' response here. Once again John's Gospel supplements the other Gospels at this point by indicating that Jesus enigmatically referred to His resurrection. As with His usage of parables, Jesus' cryptic statement most likely was designed to reveal the truth to His disciples but conceal its meaning from unbelievers who questioned Him (Matt. 13:10, 11). Only after His resurrection, however, did the disciples understand the real significance of this statement (v. 22; Matt. 12:40). Importantly, through the death and resurrection of Christ, temple worship in Jerusalem was destroyed (see 4:21) and reinstituted in the hearts of those who were built into a spiritual temple called the church (Eph. 2:19–22).

"It has taken forty-six years to build this temple" (v. 20). This was not a reference to the Solomonic temple, since it had been destroyed during the Babylonian conquest in 586 B.C. When the captives returned from Babylon, Zerubbabel and Joshua began rebuilding the temple (Ezra 1–4). Encouraged by the prophets Haggai and Zechariah (Ezra 5:1–6:18), the Jews completed the work in 516 B.C. In 20/19 B.C., Herod the Great began a reconstruction and expansion. Workers completed the main part of the project in 10 years, but other parts were still being constructed even at the time Jesus cleansed the temple. The famous "Wailing Wall" is built on part of the Herodian temple foundation.

Return to May 12 Readings

John 3

May 13

J OHN 3:1–17

THE NEW BIRTH

1There was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2This man came to Jesus by night and said to Him, "Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him."

3Jesus answered and said to him, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God."

4Nicodemus said to Him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?"

5Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7Do not marvel that I said to you, 'You must be born again.' 8The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit."

9Nicodemus answered and said to Him, "How can these things be?" 10Jesus answered and said to him, "Are you the teacher of Israel, and do not know these things? 11Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. 12If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.a 14And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15that whoever believes in Him should not perish buta have eternal life. 16For God so loved the world that He gave His only begotten Son,

that whoever believes in Him should not perish but have everlasting life. 17For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.

3:15 eternal life. This is the first of 10 references to "eternal life" in John's Gospel. The same Greek word is translated 8 times as "everlasting life." The two expressions appear in the New Testament nearly 50 times. Eternal life refers not only to eternal quantity but divine quality of life. It means literally "life of the age to come" and refers therefore to resurrection and heavenly existence in perfect glory and holiness. This life for believers in the Lord Jesus is experienced before heaven is reached. This "eternal life" is in essence nothing less than participation in the eternal life of the Living Word, Jesus Christ. It is the life of God in every believer, yet not fully manifest until the resurrection (Rom. 8:19–23; Phil. 3:20, 21).

3:16 For God so loved the world. The Son's mission is bound up in the supreme love of God for the evil, sinful "world" of humanity (see 6:32, 51; 12:47) that is in rebellion against Him. The word "so" emphasizes the intensity or greatness of His love. The Father gave His unique and beloved Son to die on behalf of sinful men (2 Cor. 5:21).

DAY 13: What does it mean to be "born again"?

In John 3:3, Jesus answered a question that Nicodemus does not even ask. He read Nicodemus's heart and came to the very core of his problem, i.e., the need for spiritual transformation or regeneration produced by the Holy Spirit. He tells Nicodemus that he must be "born again." The phrase literally means "born from above." New birth is an act of God whereby eternal life is imparted to the believer (2 Cor. 5:17; Titus 3:5; 1 Pet. 1:3; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18). Chapter 1:12,13 indicates that "born again" also carries the idea "to become children of God" through trust in the name of the incarnate Word.

Unless one is born again, he "cannot see the kingdom of God." In context, this is primarily a reference to participation in the millennial kingdom at the end of the age, fervently anticipated by the Pharisees and other Jews. Since the Pharisees were supernaturalists, they naturally and eagerly expected the coming of the prophesied resurrection of the saints and institution of the messianic kingdom (Is. 11:1–16; Dan. 12:2). Their problem was that they thought that mere physical lineage and keeping of religious externals qualified them for entrance into the kingdom rather than the needed spiritual transformation which Jesus emphasized (see 8:33–39; Gal. 6:15). The coming of the kingdom at the end of the age can be described as the "regeneration" of the world (Matt. 19:28), but regeneration of the individual is required before the end of the world in order to enter the kingdom.

Restating it, Jesus said that one must be "born of water and the Spirit" (v. 5). Jesus referred not to literal water here but to the need for "cleansing" ( Ezek. 36:24–27 ). When water is used figuratively in the Old Testament, it consistently refers to renewal or spiritual cleansing, especially when used in conjunction with "spirit" ( Num. 19:17–19 ; Ps. 51:9 , 10 ; Is. 32:15 ; 44:3–5 ; 55:1–3 ; Jer. 2:13 ; Joel 2:28 , 29 ). Thus, Jesus made reference to the spiritual washing or purification of the soul, accomplished by the Holy Spirit through the Word of God at the moment of salvation (Eph. 5:26; Titus 3:5), required for belonging to His kingdom.

Return to May 13 Readings

May 14

J OHN 3:18–36

18"He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten

Son of God. 19And this is the condemnation, that the light has come into the world,

and men loved darkness rather than light, because their deeds were evil. 20For everyone practicing evil hates the light and does not come to the

light, lest his deeds should be exposed. 21But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God."

JOHN THE BAPTIST EXALTS CHRIST

22After these things Jesus and His disciples came into the land of Judea, and

there He remained with them and baptized. 23Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized. 24For John had not yet been thrown into prison.

25Then there arose a dispute between some of John's disciples and the Jews about purification. 26And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified— behold, He is baptizing, and all are coming to Him!"

27John answered and said, "A man can receive nothing unless it has been given to him from heaven. 28You yourselves bear me witness, that I said, 'I am not the Christ,' but, 'I have been sent before Him.' 29He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. Therefore this joy of mine is fulfilled. 30He must increase, but I must decrease. 31He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. 32And what He has seen and heard, that He testifies; and no one receives His testimony. 33He who has received His testimony has certified that God is true. 34For He whom God has

sent speaks the words of God, for God does not give the Spirit by measure. 35The Father loves the Son, and has given all things into His hand. 36He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."

DAY 14: How did John the Baptist respond to the growing ministry of Christ?

The potential conflict between John and Jesus as depicted in John 3:26 was heightened by the fact that both were engaged in ministry in close proximity to each other. Because baptism is mentioned in v. 22, Jesus may have been close to

Jericho near the fords of the Jordan, while John was a short distance north baptizing at Aenon. John's followers were especially disturbed by the fact that so many were flocking to Jesus whereas formerly they had come to John.

John's response was to emphasize God's sovereign authority in granting any ministry opportunity (v. 27). It must be "given to him from heaven." And he conveyed his understanding of his own role through the use of a parable (v. 29). The "friend of the bridegroom" was the ancient equivalent of the best man who organized the details and presided over the Judean wedding. This friend found his greatest joy in watching the ceremony proceed without problems. Most likely, John was also alluding to Old Testament passages where faithful Israel is depicted as the bride of the Lord (Is. 62:4, 5; Jer. 2:2; Hos. 2:16–20).

In vv. 31–36, John the Baptist gave 5 reasons for Christ's superiority to him: 1) Christ had a heavenly origin (v. 31); 2) Christ knew what was true by firsthand experience (v. 32); 3) Christ's testimony always agreed with God (v. 33); 4) Christ experienced the Holy Spirit in an unlimited manner (v. 34); and 5) Christ was supreme because the Father sovereignly had granted that status to Him (v. 35).

In a fitting climax to the chapter (v. 36), John the Baptist laid out two alternatives, genuine faith and defiant disobedience, thereby bringing to the forefront the threat of looming judgment. As John faded from the forefront, he offered an invitation to faith in the Son and clearly expressed the ultimate consequence of failure to believe, i.e., "the wrath of God."

Return to May 14 Readings

John 4

May 15

J OHN 4:1–30

A SAMARITAN WOMAN MEETS HER MESSIAH

1Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John 2(though Jesus Himself did not baptize, but His disciples), 3He left Judea and departed again to Galilee. 4But He needed to go through Samaria.

4:4 Samaria. When the nation of Israel split politically after Solomon's rule, King Omri named the capital of the northern kingdom of Israel "Samaria" ( 1 Kin. 16:24 ). The name eventually referred to the entire district and sometimes to the entire northern kingdom, which had been taken captive (capital, Samaria) by Assyria in 722 B.C. (2 Kin. 17:1–6). While Assyria led most of the populace of the 10 northern tribes away (into the region which today is northern Iraq), it left a sizable population of Jews in the northern Samaritan region and transported many non-Jews into Samaria. These groups intermingled to form a mixed race through intermarriage. Eventually tension developed between the Jews who returned from captivity and the Samaritans. The Samaritans withdrew from the worship of Yahweh at Jerusalem and established their worship at Mt. Gerizim in Samaria (vv. 20–22). Samaritans regarded only the Pentateuch as authoritative. As a result of this history, Jews repudiated Samaritans and considered them heretical. Intense ethnic and cultural tensions raged historically between the two groups so that both avoided contact as much as possible (v. 9; Ezra 4:1–24; Neh.

4:1–6; Luke 10:25–37).

5So He came to a city of Samaria which is called Sychar, near the plot of

ground that Jacob gave to his son Joseph. 6Now Jacob's well was there. Jesus therefore, being wearied from His journey, sat thus by the well. It was about the sixth hour.

7A woman of Samaria came to draw water. Jesus said to her, "Give Me a

drink." 8For His disciples had gone away into the city to buy food.

9Then the woman of Samaria said to Him, "How is it that You, being a Jew, ask a drink from me, a Samaritan woman?" For Jews have no dealings with Samaritans.

10Jesus answered and said to her, "If you knew the gift of God, and who it is who says to you, 'Give Me a drink,' you would have asked Him, and He would have given you living water."

4:10 living water. The Old Testament is the background for this term, which has important metaphorical significance. In Jeremiah 2:13, Yahweh decries the disobedient Jews for rejecting Him, the "fountain of living waters." The Old Testament prophets looked forward to a time when "living waters shall flow from Jerusalem" (Zech. 14:8; Ezek. 47:9). The Old Testament metaphor spoke of the knowledge of God and His grace which provides cleansing, spiritual life, and the transforming power of the Holy Spirit ( Is. 1:16–18 ; 12:3 ; 44:3 ; Ezek. 36:25–27 ). John applies these themes to Jesus Christ as the living water which is symbolic of eternal life mediated by the Holy Spirit from Him (v. 14; 6:35; 7:37–39). Jesus used the woman's need for physical water to sustain life in this arid region in order to serve as an object lesson for her need for spiritual transformation.

11The woman said to Him, "Sir, You have nothing to draw with, and the well is

deep. Where then do You get that living water? 12Are You greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and his livestock?"

13Jesus answered and said to her, "Whoever drinks of this water will thirst

again, 14but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life."

15The woman said to Him, "Sir, give me this water, that I may not thirst, nor come here to draw."

16Jesus said to her, "Go, call your husband, and come here." 17The woman answered and said, "I have no husband."

Jesus said to her, "You have well said, 'I have no husband,' 18for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly."

19The woman said to Him, "Sir, I perceive that You are a prophet. 20Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship."

21Jesus said to her, "Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. 22You worship

what you do not know; we know what we worship, for salvation is of the Jews. 23But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. 24God is Spirit, and those who worship Him must worship in spirit and truth."

25The woman said to Him, "I know that Messiah is coming" (who is called Christ). "When He comes, He will tell us all things."

26Jesus said to her, "I who speak to you am He."

THE WHITENED HARVEST

27And at this point His disciples came, and they marveled that He talked with a woman; yet no one said, "What do You seek?" or, "Why are You talking with her?"

28The woman then left her waterpot, went her way into the city, and said to the men, 29"Come, see a Man who told me all things that I ever did. Could

this be the Christ?" 30Then they went out of the city and came to Him.

DAY 15: What aspect of worship toward God is absolutely essential?

In His conversation with the Samaritan woman in John 4:24, Jesus reminded her that "God is Spirit." This verse represents the classical statement on the nature of God as Spirit. The phrase means that God is invisible ( Col. 1:15 ; 1 Tim. 1:17 ; Heb. 11:27 ) as opposed to the physical or material nature of man (1:18; 3:6). The word order of this phrase puts an emphasis on "Spirit," and the statement is essentially emphatic. Man could never comprehend the invisible God unless He revealed Himself, as He did in Scripture and the Incarnation.

"Must worship." Jesus is not speaking of a desirable element in worship but that which is absolutely necessary. "In spirit and truth." The word "spirit" does not refer to the Holy Spirit but to the human spirit. Jesus' point here is that a person must worship not simply by external conformity to religious rituals and places (outwardly) but inwardly ("in spirit") with the proper heart attitude. The reference to "truth" refers to worship of God consistent with the revealed Scripture and centered on the "Word made flesh" who ultimately revealed His Father (14:6).

The Samaritans also anticipated Messiah's coming. The Samaritan woman responded, pushing toward the future. "I who speak to you am He"—Jesus forthrightly declared Himself to be Messiah, though His habit was to avoid such declarations to His own Jewish people, who had such crassly political and militaristic views regarding Messiah (10:24; Mark 9:41). The "He" in this translation is not in the original Greek for Jesus literally said "I who speak to

you am." The usage of "I am" is reminiscent of 8:58. This claim constitutes the main point of the story regarding the Samaritan woman, upon which all worship is centered.

Return to May 15 Readings

May 16

J OHN 4:31–54

31In the meantime His disciples urged Him, saying, "Rabbi, eat." 32But He said to them, "I have food to eat of which you do not know." 33Therefore the disciples said to one another, "Has anyone brought Him anything to eat?"

34Jesus said to them, "My food is to do the will of Him who sent Me, and to finish His work. 35Do you not say, 'There are still four months and then comes the harvest'? Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest! 36And he who reaps receives wages, and gathers fruit for eternal life, that both he who sows and he who reaps may rejoice together. 37For in this the saying is true: 'One sows and another reaps.' 38I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors."

THE SAVIOR OF THE WORLD

39And many of the Samaritans of that city believed in Him because of the

word of the woman who testified, "He told me all that I ever did." 40So when the Samaritans had come to Him, they urged Him to stay with them; and He stayed there two days. 41And many more believed because of His own word.

42Then they said to the woman, "Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ,a the Savior of the world."

WELCOME AT GALILEE

43Now after the two days He departed from there and went to Galilee. 44For

Jesus Himself testified that a prophet has no honor in his own country. 45So when He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast; for they also had gone to the feast.

4:44 prophet has no honor in his own country. This proverb (also in Matt. 13:57 ; Mark 6:4 ) contrasts the believing response of the Samaritans (v. 39 ) with the characteristic unbelief of Jesus' own people in Galilee (and Judea) whose reticent faith depended so much on Jesus' performance of miracles (v. 48). While in Samaria, Jesus had enjoyed His first unqualified and unopposed success. His own people's hearts were not open to Him, but exhibited reluctance and hardness.

A NOBLEMAN'S SON HEALED

46So Jesus came again to Cana of Galilee where He had made the water wine. And there was a certain nobleman whose son was sick at Capernaum. 47When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death. 48Then Jesus said to him, "Unless you people see signs and wonders, you will by no means believe."

4:48 Unless you people see signs and wonders. The "you" is plural. Jesus

addresses these words to the Galileans as a whole and not just to the nobleman

(vv. 45, 46). The response of the Galileans was fundamentally flawed because it disregarded the person of Christ and centered in the need for a constant display of miraculous signs. Such an attitude represents the deepest state of unbelief.

49The nobleman said to Him, "Sir, come down before my child dies!" 50Jesus said to him, "Go your way; your son lives." So the man believed the word that Jesus spoke to him, and he went his way. 51And as he was now going down, his servants met him and told him, saying, "Your son lives!"

52Then he inquired of them the hour when he got better. And they said to

him, "Yesterday at the seventh hour the fever left him." 53So the father knew that it was at the same hour in which Jesus said to him, "Your son lives." And he himself believed, and his whole household.

54This again is the second sign Jesus did when He had come out of Judea into Galilee.

DAY 16: What is a believer's role in the evangelism of the world?

In the context of the Samaritan woman and village coming to faith in Christ, Jesus spoke of the harvest and the need for workers in John 4:35. Jesus used the fact that they were surrounded by crops growing in the field and waiting to be harvested as an object lesson to illustrate His urgency about reaching the lost, which the "harvest" symbolized. The event probably happened in December or January, which was 4 months before the normal spring harvest (mid-April). Crops were planted in November, and by December or January the grain would be sprouting up in vibrant green color. Jesus points out the Samaritan woman and people of Sychar ("lift up your eyes") who were at that moment coming upon the scene (v. 30) looking like a ripened "harvest" that urgently need to be "gathered," i.e., evangelized. "Already white for harvest." Their white clothing seen above the growing grain may have looked like white heads on the stalks, an indication of readiness for harvest. Jesus knew the hearts of all (2:24), so was able to state their readiness for salvation (vv. 39–41).

This episode represents the first instance of cross-cultural evangelism ( Acts 1:8 ). In vv. 36–38 , the Lord's call to His disciples to do the work of evangelism both then and now contains promises of reward ("wages"), fruit that brings eternal joy (v. 36), and the mutual partnership of shared privilege (vv. 37, 38).

When He talked with the Samaritan woman, Jesus was performing the will of the Father and thereby received greater sustenance and satisfaction than any mere physical food could offer Him (v. 34). Obedience to and dependence upon God's will summed up Jesus' whole life (Eph. 5:17). Certainly, the same is true for any follower of Christ.

Return to May 16 Readings

John 5

May 17

J OHN 5:1–23

A MAN HEALED AT THE POOL OF BETHESDA

1After this there was a feast of the Jews, and Jesus went up to Jerusalem. 2Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew,

Bethesda,a having five porches. 3In these lay a great multitude of sick people,

blind, lame, paralyzed, waiting for the moving of the water. 4For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease

he had.a 5Now a certain man was there who had an infirmity thirty-eight years. 6When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"

7The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."

8Jesus said to him, "Rise, take up your bed and walk." 9And immediately the man was made well, took up his bed, and walked.

And that day was the Sabbath. 10The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."

5:10, 11 The Old Testament had forbidden work on the Sabbath but did not stipulate what "work" was specifically indicated (Ex. 20:8–11). The assumption in Scripture seems to be that "work" was one's customary employment, but

rabbinical opinion had developed oral tradition beyond the Old Testament which stipulated 39 activities forbidden (Mishnah Shabbath 7:2; 10:5), including carrying anything from one domain to another. Thus, the man had broken oral tradition, not Old Testament law.

11He answered them, "He who made me well said to me, 'Take up your bed and walk.' "

12Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?" 13But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place. 14Afterward Jesus found him in the temple, and said to him, "See, you have been made well. Sin no more, lest a worse thing come upon you."

5:14 Sin no more, lest a worse thing come upon you. The basic thrust of Jesus' comments here indicates that sin has its inevitable consequences ( Gal. 6:7 , 8 ). Although Scripture makes clear that not all disease is a consequence of sin (9:1–3; Luke 13:1–5), illness at times may be directly tied into one's moral turpitude (1 Cor. 11:29, 30; James 5:15). Jesus may specifically have chosen this man in order to highlight this point.

15The man departed and told the Jews that it was Jesus who had made him well.

HONOR THE FATHER AND THE SON

16For this reason the Jews persecuted Jesus, and sought to kill Him,a

because He had done these things on the Sabbath. 17But Jesus answered them, "My Father has been working until now, and I have been working."

18Therefore the Jews sought all the more to kill Him, because He not only

broke the Sabbath, but also said that God was His Father, making Himself equal

with God. 19Then Jesus answered and said to them, "Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for

whatever He does, the Son also does in like manner. 20For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him

greater works than these, that you may marvel. 21For as the Father raises the

dead and gives life to them, even so the Son gives life to whom He will. 22For

the Father judges no one, but has committed all judgment to the Son, 23that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.

DAY 17: Why did Jesus not back down to religious hypocrisy?

A careful reading of John 5:17–47 reveals the ultimate reason Jesus confronted the Jews' religious hypocrisy, i.e., the opportunity to declare who He was. This section is Christ's own personal statement of His deity. As such, it is one of the greatest Christological discourses in Scripture. Herein Jesus makes 5 claims to equality with God: 1) He is equal with God in His person (vv. 17, 18); 2) He is equal with God in His works (vv. 19, 20); 3) He is equal with God in His power and sovereignty (v. 21); 4) He is equal with God in His judgment (v. 22); and 5) He is equal with God in His honor (v. 23).

In v. 17, Jesus' point is that whether He broke the Sabbath or not, God was working continuously and, since Jesus Himself worked continuously, He also must be God. Furthermore, God does not need a day of rest for He never wearies (Is. 40:28). For Jesus' self-defense to be valid, the same factors that apply to God must also apply to Him. Jesus is Lord of the Sabbath! (Matt. 12:8). Interestingly, even the rabbis admitted that God's work had not ceased after the Sabbath because He sustains the universe.

In response to Jewish hostility at the implications of His assertions of equality with God (v. 18), Jesus became even more fearless, forceful, and emphatic. "Most assuredly" (v. 19) is an emphatic way of saying "I'm telling you the truth." Jesus essentially tied His activities of healing on the Sabbath directly to the Father. The Son never took independent action that set Him against the Father because the Son only did those things that were coincident with and

coextensive with all that the Father does. Jesus thus implied that the only One who could do what the Father does must be as great as the Father.

Return to May 17 Readings

May 18

J OHN 5:24–47

LIFE AND JUDGMENT ARE THROUGH THE SON

24"Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. 25Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. 26For as the Father has life in Himself, so He has

granted the Son to have life in Himself, 27and has given Him authority to

execute judgment also, because He is the Son of Man. 28Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice 29and come forth—those who have done good, to the resurrection of

life, and those who have done evil, to the resurrection of condemnation. 30I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me.

THE FOURFOLD WITNESS

31"If I bear witness of Myself, My witness is not true. 32There is another who bears witness of Me, and I know that the witness which He witnesses of Me is true. 33You have sent to John, and he has borne witness to the truth. 34Yet I do not receive testimony from man, but I say these things that you may be saved. 35He was the burning and shining lamp, and you were willing for a time to rejoice in his light. 36But I have a greater witness than John's; for the works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me. 37And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form. 38But you do not have His word abiding in you, because whom He sent, Him you do not believe. 39You search the Scriptures, for in

them you think you have eternal life; and these are they which testify of Me. 40But you are not willing to come to Me that you may have life.

5:36 the very works that I do. See 10:25. The miracles of Jesus were witness to His deity and messiahship. Such miracles are the major signs recorded by John in this Gospel, so as to fulfill His purpose in 20:30, 31.

5:39 You search. Although the verb "search" could also be understood as a command (i.e., "Search the Scriptures!"), most prefer this translation as an indicative. The verb implies diligent scrutiny in investigating the Scriptures to find "eternal life." However, Jesus points out that with all their fastidious effort, they miserably failed in their understanding of the true way to eternal life through the Son of God. testify of Me. See v. 45. Christ is the main theme of Scripture.

41"I do not receive honor from men. 42But I know you, that you do not have the love of God in you. 43I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive. 44How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God? 45Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. 46For if you believed Moses, you would believe Me; for he wrote about Me. 47But if you do not believe his writings, how will you believe My words?"

DAY 18: What was the Davidic Covenant?

Second Samuel 7:1–17 record the establishment of the Davidic Covenant, God's unconditional promise to David and his posterity. While not called a covenant here, it is later (23:5). This promise is an important key to understanding God's irrevocable pledge of a king from the line of David to rule forever (v. 16). It has been estimated that over 40 individual biblical passages are directly related to these verses (see Pss. 89; 110; 132); thus, this text is a major highlight in the Old Testament. The ultimate fulfillment comes at Christ's Second Advent when He sets up His millennial kingdom on earth (see Ezek. 37; Zech. 14; Rev. 19). This is the fourth of 5 irrevocable, unconditional covenants made by God. The first 3 include: 1) the Noahic Covenant (Gen. 9:8–17); 2) the Abrahamic Covenant (Gen. 15:12–21); and 3) the Levitic or Priestly Covenant (Num. 3:1–18; 18:1–20; 25:10–13). The New Covenant, which actually provided redemption, was revealed later through Jeremiah (Jer. 31:31–34) and accomplished by the death and resurrection of Jesus Christ.

Specifically, 2 Samuel 7:8–16 state the promises the Lord gave to David. Verses 8–11a give the promises to be realized during David's lifetime. Verses 11b–16 state the promises that would be fulfilled after David's death. During David's lifetime, the Lord: 1) gave David "a great name"; 2) appointed a place for Israel; and 3) gave David "rest" from all his enemies. After David's death, the Lord gave David: 1) a son to sit on his national throne, whom the Lord would oversee as a father with necessary chastening, discipline, and mercy (Solomon); and 2) a Son who would rule a kingdom that will be established

forever (Messiah). This prophecy referred in its immediacy to Solomon and to the temporal kingdom of David's family in the land. But in a larger and more sublime sense, it refers to David's greater Son of another nature, Jesus Christ (Heb. 1:8).

Return to May 18 Readings

John 6

May 19

J OHN 6:1–21

FEEDING THE FIVE THOUSAND

1After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias. 2Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased. 3And Jesus went up on the mountain, and there He sat with His disciples.

4Now the Passover, a feast of the Jews, was near. eyes, and seeing a great multitude coming toward

5Then Jesus lifted up His Him, He said to Philip, "Where shall we buy bread, that these may eat?" 6But this He said to test him, for He Himself knew what He would do.

7Philip answered Him, "Two hundred denarii worth of bread is not sufficient for them, that every one of them may have a little."

8One of His disciples, Andrew, Simon Peter's brother, said to Him, 9"There is a lad here who has five barley loaves and two small fish, but what are they among so many?"

10Then Jesus said, "Make the people sit down." Now there was much grass

in the place. So the men sat down, in number about five thousand. 11And Jesus took the loaves, and when He had given thanks He distributed them to the disciples, and the disciplesa to those sitting down; and likewise of the fish,

as much as they wanted. 12So when they were filled, He said to His disciples,

"Gather up the fragments that remain, so that nothing is lost." 13Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten. 14Then those men, when they had seen the sign that Jesus did, said, "This is truly the Prophet who is to come into the world."

JESUS WALKS ON THE SEA

15Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone.

16Now when evening came, His disciples went down to the sea, 17got into the boat, and went over the sea toward Capernaum. And it was already dark, and Jesus had not come to them. 18Then the sea arose because a great wind was

blowing. 19So when they had rowed about three or four miles, a they saw Jesus

walking on the sea and drawing near the boat; and they were afraid. 20But He

said to them, "It is I; do not be afraid." 21Then they willingly received Him into the boat, and immediately the boat was at the land where they were going.

6:19, 20 Jesus walking on the sea. The Synoptics reveal that in fear and the darkness, the disciples thought Jesus was a ghost (Matt. 14:26; Mark 6:49). The Son of God, who made the world, was in control of its forces; and, in this case, He suspended the law of gravity. The act was not frivolous on Jesus' part, for it constituted a dramatic object lesson to the disciples of Jesus' true identity as the sovereign Lord of all creation (1:3).

DAY 19: Why were the crowds who followed Jesus a potential liability?

In John 6:2, it says that the multitudes followed Jesus "because they saw His signs." The crowds followed not out of belief but out of curiosity concerning the miracles that He performed (v. 26). However, in spite of the crowd's crass motivations, Jesus, having compassion on them, healed their sick and fed them (Matt. 13:14; Mark 6:34).

The crowd's declaration of Jesus as "the Prophet" (v. 14) is a reference to

Deuteronomy 18:15. Sadly, these comments, coming right after Jesus healed and fed them, indicate that the people desired a Messiah who met their physical, rather than spiritual, needs. Apparently, no recognition existed for the need of spiritual repentance and preparation for the kingdom (Matt. 4:17). They wanted an earthly, political Messiah to meet all their needs and to deliver them from Roman oppression. Their reaction typifies many who want a "Christ" that makes no demands of them (Matt. 10:34–39; 16:24–26), but of whom they can make their selfish personal requests.

Jesus "perceived that they were about to come and take Him by force to make Him king" (v. 15). John supplemented the information in Matthew and Mark by indicating that the reason Jesus dismissed the disciples and withdrew from the crowd into a mountain alone was because of His supernatural knowledge of their intention to make Him king in light of His healing and feeding of them. The crowd, incited by mob enthusiasm, was ready to proceed with crassly political intentions that would have jeopardized God's will.

Return to May 19 Readings

May 20

J OHN 6:22–51

THE BREAD FROM HEAVEN

22On the following day, when the people who were standing on the other side of the sea saw that there was no other boat there, except that one which His disciples had entered,a and that Jesus had not entered the boat with His disciples, but His disciples had gone away alone— 23however, other boats came from Tiberias, near the place where they ate bread after the Lord had given thanks— 24when the people therefore saw that Jesus was not there, nor His disciples, they also got into boats and came to Capernaum, seeking Jesus. 25And when they found Him on the other side of the sea, they said to Him, "Rabbi, when did You come here?"

26Jesus answered them and said, "Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled. 27Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him."

28Then they said to Him, "What shall we do, that we may work the works of God?"

29Jesus answered and said to them, "This is the work of God, that you believe in Him whom He sent."

30Therefore they said to Him, "What sign will You perform then, that we may see it and believe You? What work will You do? 31Our fathers ate the manna

in the desert; as it is written, 'He gave them bread from heaven to eat.' "a

32Then Jesus said to them, "Most assuredly, I say to you, Moses did not give

you the bread from heaven, but My Father gives you the true bread from heaven. 33For the bread of God is He who comes down from heaven and gives life to the world."

34Then they said to Him, "Lord, give us this bread always." 35And Jesus said to them, "I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. 36But I said to you that you have seen Me and yet do not believe. 37All that the Father gives Me will

come to Me, and the one who comes to Me I will by no means cast out. 38For I

have come down from heaven, not to do My own will, but the will of Him who

sent Me. 39This is the will of the Father who sent Me, that of all He has given

Me I should lose nothing, but should raise it up at the last day. 40And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day."

6:40 everyone who sees the Son and believes in Him. This verse emphasizes human responsibility in salvation. Although God is sovereign, He works through faith, so that a man must believe in Jesus as the Messiah and Son of God who alone offers the only way of salvation (14:6). However, even faith is a gift of God (Rom. 12:3; Eph. 2:8, 9). Intellectually harmonizing the sovereignty of God and the responsibility of man is impossible humanly, but perfectly resolved in the infinite mind of God.

REJECTED BY HIS OWN

41The Jews then complained about Him, because He said, "I am the bread

which came down from heaven." 42And they said, "Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He says, 'I have come down from heaven'?"

43Jesus therefore answered and said to them, "Do not murmur among yourselves. 44No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. 45It is written in the prophets, 'And they shall all be taught by God.'a Therefore everyone who has heard and learnedb from the Father comes to Me. 46Not that anyone

has seen the Father, except He who is from God; He has seen the Father. 47Most assuredly, I say to you, he who believes in Mea has everlasting life. 48I am the bread of life. 49Your fathers ate the manna in the wilderness, and are dead. 50This is the bread which comes down from heaven, that one may eat of it and not die. 51I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world."

6:51 This pronouncement exactly reiterates vv. 33, 35, 47, 48. My flesh, which I shall give for the life of the world. Jesus refers here prophetically to His impending sacrifice upon the cross (2 Cor. 5:21; 1 Pet. 2:24). Jesus voluntarily laid down His life for evil, sinful mankind (10:18; 1 John 2:2).

DAY 20: How do Jesus' "I am" statements in the Book of John express His saving relationship toward the world?

After the miraculous feeding of the 5,000, Jesus was challenged by the crowd to perform an even greater miracle in John 6:30. "Our fathers ate the manna," they said (v. 31), implying that Jesus' miraculous feeding was a small miracle compared to what Moses did. In order for them to believe in Him, they would need to see Him feed the nation of Israel on the same scale that God did when He sent manna and fed the entire nation of Israel during their wilderness wanderings for 40 years (Ex. 16:11–36). They were demanding that Jesus outdo Moses if they were to believe in Him.

Jesus responded that the manna God gave was temporary and perished and was only a meager shadow of what God offered them in the true bread, Himself, who gives spiritual and eternal life to mankind ("world"). He is the "true bread from heaven," and in case that wasn't understood, He added, "I am the bread of life" (v. 35).

Twenty-three times in all we find our Lord's meaningful "I AM" in the Greek text of this Gospel (4:26; 6:20, 35, 41, 48, 51; 8:12, 18, 24, 28, 58; 10:7, 9, 11, 14; 11:25; 13:19; 14:6; 15:1, 5; 18:5, 6, 8). In several of these, He joins His "I AM" with seven tremendous metaphors which are expressive of His saving relationship toward the world.

"I AM the Bread of life" (6:35, 41, 48, 51). "I AM the Light of the world" (8:12). "I AM the Door of the sheep" (10:7, 9). "I AM the Good Shepherd" (10:11, 14). "I AM the Resurrection and the Life" (11:25). "I AM the Way, the Truth, and the Life" (14:6). "I AM the true Vine" (15:1, 5).

Return to May 20 Readings

May 21

J OHN 6:52–71

52The Jews therefore quarreled among themselves, saying, "How can this Man give us His flesh to eat?"

53Then Jesus said to them, "Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. 54Whoever eats My

flesh and drinks My blood has eternal life, and I will raise him up at the last day. 55For My flesh is food indeed,a and My blood is drink indeed. 56He who eats My

flesh and drinks My blood abides in Me, and I in him. 57As the living Father sent Me,

and I live because of the Father, so he who feeds on Me will live because of Me. 58This is the bread which came down from heaven—not as your fathers ate the manna, and are dead. He who eats this bread will live forever."

59These things He said in the synagogue as He taught in Capernaum.

MANY DISCIPLES TURN AWAY

60Therefore many of His disciples, when they heard this, said, "This is a hard saying; who can understand it?"

61When Jesus knew in Himself that His disciples complained about this, He said to them, "Does this offend you? 62What then if you should see the Son of Man ascend where He was before? 63It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. 64But there are some of you who do not believe." For Jesus knew from the beginning who they were who did not believe, and who would betray Him. 65And He said, "Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father."

66From that time many of His disciples went back and walked with Him no

more. 67Then Jesus said to the twelve, "Do you also want to go away?"

68But Simon Peter answered Him, "Lord, to whom shall we go? You have the words of eternal life. 69Also we have come to believe and know that You are the Christ, the Son of the living God."a

70Jesus answered them, "Did I not choose you, the twelve, and one of you is a devil?" 71He spoke of Judas Iscariot, the son of Simon, for it was he who would betray Him, being one of the twelve.

DAY 21: If we accept the scholarly view that the surviving ancient manuscripts of 1 and 2 Samuel were poorly preserved, what should be our attitude toward these books?

Given the challenges involved in hand-copying and preserving scrolls, it is a wonder that we have the ancient documents that we do have. Our attitude ought to lean more toward amazement that we have such few discrepancies rather than toward concern over the ones that puzzle and challenge us.

Many of the discoveries in the science of analyzing ancient manuscripts

involve the typical errors that commonly appear when handwritten documents are copied. For example, when two lines of text end with the same word or words, the eye of the copyist tends to skip the second line, deleting it completely. Careful comparisons between manuscripts and reconstruction of the text often reveal these simple errors.

In the case of 1 and 2 Samuel we have two ancient text families: 1) the Masoretic text in the Hebrew language and 2) the LXX (Septuagint) text in Greek that was translated by Jewish scholars in about 100 B.C. Comparing the two, it is clear that the two differ in more places with the Samuel books than with other Old Testament books. There are frequent disagreements between the texts when it comes to numbers. In settling these discrepancies, the age and language of the Masoretic text is generally considered a closer version of the original manuscript unless grammar and context indicate a copying error.

When thinking about the possibility of textual errors in the Scriptures, it is crucial to remember this: The central doctrines of the Christian faith are never based on a single verse of Scripture, nor do they rely on a disputed section of Scripture. God's plan of salvation and the main outline of Christian teaching can be found throughout Scripture.

Return to May 21 Readings

John 7

May 22

J OHN 7:1–27

JESUS' BROTHERS DISBELIEVE

1After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jewsa sought to kill Him. 2Now the Jews' Feast of Tabernacles was at hand. 3His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing. 4For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world." 5For even His brothers did not believe in Him.

7:4 to be known openly….show Yourself to the world. Jesus' brothers wanted Him to put on a display of His miracles. Although the text does not clearly state their motivation, perhaps they made the request for two reasons: 1) they wanted to see the miracles for themselves to determine their genuineness, and 2) they may have had similar crass political motives as did the people, namely that He would become their social and political Messiah. Jerusalem's acceptance of Him was to be the acid test for them as to whether His own family would believe in Him as Messiah.

6Then Jesus said to them, "My time has not yet come, but your time is always ready. 7The world cannot hate you, but it hates Me because I testify of it that its works are evil. 8You go up to this feast. I am not yeta

going up to this feast, for My time has not yet fully come." 9When He had said these things to them, He remained in Galilee.

THE HEAVENLY SCHOLAR

10But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret. 11Then the Jews sought Him at the feast, and said, "Where is He?" 12And there was much complaining among the people concerning Him. Some said, "He is good"; others said, "No, on the contrary, He deceives the people." 13However, no one spoke openly of Him for fear of the Jews.

14Now about the middle of the feast Jesus went up into the temple and taught. 15And the Jews marveled, saying, "How does this Man know letters, having never studied?"

16Jesusa answered them and said, "My doctrine is not Mine, but His who sent

Me. 17If anyone wills to do His will, he shall know concerning the doctrine,

whether it is from God or whether I speak on My own authority. 18He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him. 19Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?"

7:17 If anyone wills to do His will, he shall know. Those who are fundamentally committed to doing God's will will be guided by Him in the affirmation of His truth. God's truth is self-authenticating through the teaching ministry of the Holy Spirit (16:13; 1 John 2:20, 27).

20The people answered and said, "You have a demon. Who is seeking to kill You?"

21Jesus answered and said to them, "I did one work, and you all marvel. 22Moses therefore gave you circumcision (not that it is from Moses, but from

the fathers), and you circumcise a man on the Sabbath. 23If a man receives

circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath? 24Do not judge according to appearance, but judge with righteous judgment."

COULD THIS BE THE CHRIST?

25Now some of them from Jerusalem said, "Is this not He whom they seek to kill? 26But look! He speaks boldly, and they say nothing to Him. Do the rulers know indeed that this is trulya the Christ? 27However, we know where this Man is from; but when the Christ comes, no one knows where He is from."

DAY 22: How confused were the Jewish people about who Jesus was?

John 7:12–27 reflects the confusion among the people. In vv. 12, 13 the crowds, made up of Judeans, Galileans, and Diaspora (scattered) Jews, expressed various opinions regarding Christ. The spectrum ranged from superficial acceptance ("He is good") to cynical rejection ("He deceives the people"). The Jewish Talmud reveals that the latter view of deception became the predominant opinion of many Jews.

Jesus' knowledge of Scripture was supernatural. The people "marveled" (v. 15) that someone who had never studied at any great rabbinical centers or under any great rabbis could display such profound mastery of Scripture. Both the content and manner of Jesus' teachings were qualitatively different from those of any other teacher. And the people were surprised that, in spite of the ominous threat from the religious authorities (vv. 20, 32), Jesus boldly proclaimed His identity (v. 26).

"Do the rulers know indeed that this is truly the Christ?" they asked. The question indicates the level of confusion and uncertainty as to who Jesus was and what to do about Him. They did not really have any firm convictions regarding Jesus' identity. They were also perplexed at the religious leaders' failure to arrest and silence Him if He really were a fraud. Such dense confusion caused the crowd to wonder if the religious authorities in private concluded that He was indeed the Christ. Mass confusion among all groups reigned regarding

Jesus.

"No one knows where He is from" (v. 27). Only information regarding the Messiah's birthplace was revealed in Scripture (Mic. 5:2; Matt. 2:5, 6). Beyond that, a tradition had developed in Jewish circles that the Messiah would appear suddenly to the people, based on a misinterpretation of Isaiah 53:8 and Malachi 3:1 . In light of this, the meaning of this phrase most likely is that the identity of the Messiah would be wholly unknown until He suddenly appeared in Israel and accomplished Israel's redemption. In contrast, Jesus had lived His life in Nazareth and was known (at least superficially) to the people (v. 28).

Return to May 22 Readings

May 23

J OHN 7:28–53

28Then Jesus cried out, as He taught in the temple, saying, "You both know Me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. 29Buta I know Him, for I am from Him, and He sent Me."

30Therefore they sought to take Him; but no one laid a hand on Him,

because His hour had not yet come. 31And many of the people believed in Him, and said, "When the Christ comes, will He do more signs than these which this Man has done?"

7:31 many…believed. Divided conviction existed among the people regarding Jesus. While some wanted to seize Him, a small remnant of genuine believers existed among the crowds. The question here anticipates a negative answer, i.e., the Messiah could do no greater kinds of miracles than those Jesus had done.

JESUS AND THE RELIGIOUS LEADERS

32The Pharisees heard the crowd murmuring these things concerning Him, and

the Pharisees and the chief priests sent officers to take Him. 33Then Jesus said

to them,a "I shall be with you a little while longer, and then I go to Him who sent

Me. 34You will seek Me and not find Me, and where I am you cannot come."

35Then the Jews said among themselves, "Where does He intend to go that we shall not find Him? Does He intend to go to the Dispersion among the Greeks and teach the Greeks? 36What is this thing that He said, 'You will seek Me and not find Me, and where I am you cannot come'?"

THE PROMISE OF THE HOLY SPIRIT

37On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. 38He who believes in Me, as the

Scripture has said, out of his heart will flow rivers of living water." 39But this He

spoke concerning the Spirit, whom those believinga in Him would receive; for the

Holyb Spirit was not yet given, because Jesus was not yet glorified.

7:37–52 This section catalogues the different reactions of people to Jesus' claims. These reactions have become universal patterns for reactions to Him through the ages. This section may be divided into the claim of Christ (vv. 37– 39 ) and the reactions to Christ (vv. 40–52 ). The reactions may be subdivided into 5 sections: 1) the reaction of the convinced (vv. 40, 41a); 2) the reaction of the contrary (vv. 41b, 42); 3) the reaction of the hostile (vv. 43, 44); 4) the rejection of the confused (vv. 45, 46); and 5) the reaction of the religious authorities (vv. 47–52).

WHO IS HE?

40Therefore manya from the crowd, when they heard this saying, said,

"Truly this is the Prophet." 41Others said, "This is the Christ."

But some said, "Will the Christ come out of Galilee? 42Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?" 43So there was a division among the people because of Him. 44Now some of them wanted to take Him, but no one laid hands on Him.

REJECTED BY THE AUTHORITIES

45Then the officers came to the chief priests and Pharisees, who said to them, "Why have you not brought Him?"

46The officers answered, "No man ever spoke like this Man!" 47Then the Pharisees answered them, "Are you also deceived? 48Have any of the rulers or the Pharisees believed in Him? 49But this crowd that does not know the law is accursed."

50Nicodemus (he who came to Jesus by night,a being one of them) said to them, 51"Does our law judge a man before it hears him and knows what he is doing?" 52They answered and said to him, "Are you also from Galilee? Search

and look, for no prophet has arisena out of Galilee."

AN ADULTERESS FACES THE LIGHT OF THE WORLD

53And everyone went to his own house.a

DAY 23: What does the "living water" have to do with Jesus?

A tradition grew up in the few centuries before Jesus that on the 7 days of the Feast of Tabernacles, a golden container filled with water from the pool of Siloam was carried in procession by the high priest back to the temple. As the procession came to the Watergate on the south side of the inner temple court, 3 trumpet blasts were made to mark the joy of the occasion and the people recited Isaiah 12:3, "With joy you will draw water from the wells of salvation." At the temple, while onlookers watched, the priests would march around the altar with the water container while the temple choir sang the Hallel (Pss. 113–118). The water was offered in sacrifice to God at the time of the morning sacrifice. The use of the water symbolized the blessing of adequate rainfall for crops.

In John 7:37, Jesus used this event as an object lesson and opportunity to make

a very public invitation on the last day of the feast for His people to accept Him as the living water. His words recall Isaiah 55:1. "If anyone thirsts, let him come to Me and drink." These 3 words summarize the gospel invitation. A recognition of need leads to an approach to the source of provision, followed by receiving what is needed. The thirsty, needy soul feels the craving to come to the Savior and drink, i.e., receive the salvation that He offers.

"Out of his heart will flow rivers of living water" (v. 38). The water-pouring rite was also associated within Jewish tradition as a foreshadowing of the eschatological rivers of living water foreseen in Ezekiel 47:1–9 and Zechariah 13:1 . The significance of Jesus' invitation centers in the fact that He was the fulfillment of all the Feast of Tabernacles anticipated, i.e., He was the One who provided the living water that gives eternal life to man (4:10, 11). By this "He spoke concerning the Spirit" (v. 39). The impartation of the Holy Spirit is the source of spiritual and eternal life.

Return to May 23 Readings

John 8

May 24

J OHN 8:1–27

1But Jesus went to the Mount of Olives. 2Now earlya in the morning He came again into the temple, and all the people

came to Him; and He sat down and taught them. 3Then the scribes and Pharisees brought to Him a woman caught in adultery. And when they had set her in the midst, 4they said to Him, "Teacher, this woman was caughta in

adultery, in the very act. 5Now Moses, in the law, commandeda us that such

should be stoned.b But what do You say?"c 6This they said, testing Him, that they might have something of which to accuse Him. But Jesus stooped down and wrote on the ground with His finger, as though He did not hear.a

7So when they continued asking Him, He raised Himself upa and said to them, "He who is without sin among you, let him throw a stone at her first." 8And again He stooped down and wrote on the ground. 9Then those who heard it, being convicted by their conscience,a went out one by one, beginning with the oldest even to the last. And Jesus was left alone, and the woman standing in the midst. 10When Jesus had raised Himself up and saw no one but the woman, He said to her,a "Woman, where are those accusers of yours?b Has no one condemned you?"

11She said, "No one, Lord."

And Jesus said to her, "Neither do I condemn you; go anda sin no more." 12Then Jesus spoke to them again, saying, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life."

JESUS DEFENDS HIS SELF-WITNESS

13The Pharisees therefore said to Him, "You bear witness of Yourself; Your witness is not true."

14Jesus answered and said to them, "Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going. 15You judge

according to the flesh; I judge no one. 16And yet if I do judge, My judgment is

true; for I am not alone, but I am with the Father who sent Me. 17It is also

written in your law that the testimony of two men is true. 18I am One who bears witness of Myself, and the Father who sent Me bears witness of Me."

19Then they said to Him, "Where is Your Father?" Jesus answered, "You know neither Me nor My Father. If you had known Me, you would have known My Father also."

20These words Jesus spoke in the treasury, as He taught in the temple; and no one laid hands on Him, for His hour had not yet come.

JESUS PREDICTS HIS DEPARTURE

21Then Jesus said to them again, "I am going away, and you will seek Me, and will die in your sin. Where I go you cannot come."

22So the Jews said, "Will He kill Himself, because He says, 'Where I go you cannot come'?"

23And He said to them, "You are from beneath; I am from above. You are of

this world; I am not of this world. 24Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins."

8:24 if you do not believe. Jesus emphasized that the fatal, unforgivable, and eternal sin is failure to believe in Him as Messiah and Son of God. In truth, all other sins can be forgiven if this one is repented of. I am He." He" is not part of the original statement. Jesus' words were not constructed normally but were influenced by Old Testament Hebrew usage. It is an absolute usage meaning "I AM" and has immense theological significance. The reference may be to both Exodus 3:14 where the Lord declared His name as "I AM" and to Isaiah 40–55 where the phrase "I am" occurs repeatedly (especially 43:10, 13, 25; 46:4; 48:12). In this, Jesus referred to Himself as the God (Yahweh the

LORD) of the Old Testament and directly claimed full Deity for Himself, prompting the Jews' question of v. 25.

25Then they said to Him, "Who are You?" And Jesus said to them, "Just what I have been saying to you from the

beginning. 26I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him."

27They did not understand that He spoke to them of the Father.

DAY 24: How is Jesus the light of the world?

In John 8:12–21, the word "again" indicates that Jesus spoke once more to the people at this same Feast of Tabernacles (7:2, 10). While Jesus first used the water-drawing rite (7:37–39) as a metaphor to portray the ultimate spiritual truth of Himself as Messiah who fulfills all that the feast anticipated, He then turned to another rite that traditionally occurred at the feast: the lighting ceremony. During Tabernacles, 4 large lamps in the temple's court of women were lit and an exuberant nightly celebration took place under their light with people dancing through the night and holding burning torches in their hands while singing songs and praises. The Levitical orchestras also played.

Jesus took this opportunity of the lighting celebration to portray another spiritual analogy for the people: "I am the light of the world" (v. 12). This is the second "I AM" statement (6:35). John has already used the "light" metaphor for Jesus ( 1:4 ). Jesus' metaphor here is steeped in Old Testament allusions ( Ex. 13:21 , 22 ; 14:19–25 ; Pss. 27:1 ; 119:105 ; Prov. 6:23 ; Ezek. 1:4 , 13 , 26– 28 ; Hab. 3:3 , 4 ). The phrase highlights Jesus' role as Messiah and Son of God ( Ps. 27:1 ; Mal. 4:2). The Old Testament indicates that the coming age of Messiah would be a time when the Lord would be a light for His people ( Is. 60:19–22 ; see Rev. 21:23 , 24 ), as well as for the whole earth ( Is. 42:6 ; 49:6 ). Zechariah 14:5b–8 has an emphasis on God as the light of the world who gives living waters to His people. This latter passage probably formed the liturgical readings for the Feast of Tabernacles.

"He who follows Me shall not walk in darkness, but have the light of life." The word "follows" conveys the idea of someone who gives himself completely to the person followed. No half-hearted followers exist in Jesus' mind ( Matt. 8:18– 22 ; 10:38 , 39 ). A veiled reference exists here to the Jews, following the pillar of cloud and fire that led them during the Exodus (Ex. 13:21).

Return to May 24 Readings

May 25

J OHN 8:28–59

28Then Jesus said to them, "When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things. 29And He who sent Me is with Me. The Father has

not left Me alone, for I always do those things that please Him." 30As He spoke these words, many believed in Him.

THE TRUTH SHALL MAKE YOU FREE

31Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed. 32And you shall know the truth, and the truth shall make you free."

33They answered Him, "We are Abraham's descendants, and have never been in bondage to anyone. How can You say, 'You will be made free'?"

34Jesus answered them, "Most assuredly, I say to you, whoever commits sin is

a slave of sin. 35And a slave does not abide in the house forever, but a son

abides forever. 36Therefore if the Son makes you free, you shall be free indeed.

ABRAHAM'S SEED AND SATAN'S

37"I know that you are Abraham's descendants, but you seek to kill Me, because My word has no place in you. 38I speak what I have seen with My Father, and you do what you have seen witha your father."

39They answered and said to Him, "Abraham is our father."

8:39 If you were Abraham's children. The construction of this phrase indicates that Jesus was denying that mere physical lineage was sufficient for salvation (Phil. 3:4–9). The sense would be "if you were Abraham's children, but you are not, then you would act like Abraham did." Just as children inherit

genetic characteristics from their parents, so also those who are truly Abraham's offspring will act like Abraham, i.e., imitate Abraham's faith and obedience (Rom. 4:16; Gal. 3:6–9; Heb. 11:8–19; James 2:21–24). works of Abraham. Abraham's faith was demonstrated through his obedience to God ( James 2:21– 24 ). Jesus' point was that the conduct of the unbelieving Jews was diametrically opposed by the conduct of Abraham, who lived a life of obedience to all that God had commanded. Their conduct toward Jesus demonstrated that their real father was Satan (vv. 41, 44).

Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 40But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this. 41You do the deeds of your father."

Then they said to Him, "We were not born of fornication; we have one Father —God."

42Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me. 43Why do you not understand My speech? Because you are not able to

listen to My word. 44You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. 45But

because I tell the truth, you do not believe Me. 46Which of you convicts Me of

sin? And if I tell the truth, why do you not believe Me? 47He who is of God hears God's words; therefore you do not hear, because you are not of God."

BEFORE ABRAHAM WAS, I AM

48Then the Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"

49Jesus answered, "I do not have a demon; but I honor My Father, and you

dishonor Me. 50And I do not seek My own glory; there is One who seeks and

judges. 51Most assuredly, I say to you, if anyone keeps My word he shall never see death."

52Then the Jews said to Him, "Now we know that You have a demon! Abraham is dead, and the prophets; and You say, 'If anyone keeps My word he shall never taste death.' 53Are You greater than our father Abraham, who is dead? And the prophets are dead. Who do You make Yourself out to be?"

54Jesus answered, "If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is youra God. 55Yet you have not known Him, but I know Him. And if I say, 'I do not know Him,' I shall be a liar like you; but I do know Him and keep His word. 56Your father Abraham rejoiced to see My day, and he saw it and was glad."

57Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?"

58Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM."

8:58 Most assuredly…I AM. Here Jesus declared Himself to be Yahweh, i.e., the Lord of the Old Testament. Basic to the expression are such passages as Exodus 3:14; Deuteronomy 32:39; Isaiah 41:4; 43:10, where God declared Himself to be the eternally preexistent God who revealed Himself in the Old Testament to the Jews.

59Then they took up stones to throw at Him; but Jesus hid Himself and went

out of the temple,a going through the midst of them, and so passed by.

DAY 25: What are the steps toward true Christian discipleship?

John 8:31–36 is a pivotal section of Scripture in understanding genuine

salvation and true discipleship. John emphasized these realities by stressing truth and freedom. The focus in the passage is upon those who were exercising the beginnings of faith in Jesus as Messiah and Son of God. Jesus desired them to move on in their faith. Saving faith is not fickle but firm and settled. Such maturity expresses itself in full commitment to the truth in Jesus Christ resulting in genuine freedom.

The first step in the progress toward true discipleship is belief in Jesus Christ as Messiah and Son of God (v. 31). "If you abide in My word, you are My disciples indeed" reveals the second step in the progress toward true discipleship. Perseverance in obedience to Scripture (Matt. 28:19, 20) is the fruit or evidence of genuine faith (Eph. 2:10). The word "abide" means to habitually abide in Jesus' words. A genuine believer holds fast, obeys, and practices Jesus' teaching. The one who continues in His teaching has both the Father and the Son ( 2 John 9 ; Heb. 3:14 ; Rev. 2:26 ). Real disciples are both learners (the basic meaning of the word) and faithful followers.

"The truth" (v. 32) has reference not only to the facts surrounding Jesus as the Messiah and Son of God but also to the teaching that He brought. A genuinely saved and obedient follower of the Lord Jesus will know divine truth and both freedom from sin (v. 34) and the search for reality. This divine truth comes not merely by intellectual assent (1 Cor. 2:14) but by saving commitment to Christ (Titus 1:1, 2).

"Whoever commits sin" (v. 34). The kind of slavery that Jesus had in mind was not physical slavery but slavery to sin (Rom. 6:17, 18). The idea of "commits sin" means to practice sin habitually (1 John 3:4, 8, 9). The ultimate bondage is not political or economic enslavement but spiritual bondage to sin and rebellion against God. Thus, this also explains why Jesus would not let Himself be reduced to merely a political Messiah (6:14, 15).

Return to May 25 Readings

John 9

May 26

J OHN 9:1–23

A MAN BORN BLIND RECEIVES SIGHT

1Now as Jesus passed by, He saw a man who was blind from birth. 2And His disciples asked Him, saying, "Rabbi, who sinned, this man or his parents, that he was born blind?"

9:2 who sinned. While sin may be a cause of suffering, as clearly indicated in Scripture (5:14; Num. 12; 1 Cor. 11:30; James 5:15), it is not always the case necessarily (see Job; 2 Cor. 12:7; Gal. 4:13). The disciples assumed, like most Palestinians of their day, that sin was the primary, if not exclusive, cause of all suffering. In this instance, however, Jesus made it clear that personal sin was not the reason for the blindness (v. 3).

3Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him. 4Ia must work the works of Him who sent Me while it is day; the night is coming when no one can work. 5As long as I am in the world, I am the light of the world."

9:3 Jesus did not deny the general connection between sin and suffering, but refuted the idea that personal acts of sin were the direct cause. God's sovereignty and purposes play a part in such matters, as is clear from Job 1 and 2.

6When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. 7And He said to him, "Go, wash in the pool of Siloam" (which is translated, Sent). So he went and washed, and came back seeing.

8Therefore the neighbors and those who previously had seen that he was blinda said, "Is not this he who sat and begged?"

9Some said, "This is he." Others said, "He is like him."a He said, "I am he."

10Therefore they said to him, "How were your eyes opened?" 11He answered and said, "A Man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool ofa Siloam and wash.' So I went and washed, and I received sight."

12Then they said to him, "Where is He?" He said, "I do not know."

THE PHARISEES EXCOMMUNICATE THE HEALED MAN

13They brought him who formerly was blind to the Pharisees. 14Now it was

a Sabbath when Jesus made the clay and opened his eyes. 15Then the Pharisees also asked him again how he had received his sight. He said to them, "He put clay on my eyes, and I washed, and I see."

16Therefore some of the Pharisees said, "This Man is not from God, because He does not keep the Sabbath."

Others said, "How can a man who is a sinner do such signs?" And there was a division among them.

17They said to the blind man again, "What do you say about Him because He

opened your eyes?"

9:17 He is a prophet. While the blind man saw clearly that Jesus was more than a mere man, the sighted but obstinate Pharisees were spiritually blind to that truth (v. 39). Blindness in the Bible is a metaphor for spiritual darkness, i.e., inability to discern God or His truth (2 Cor. 4:3–6; Col. 1:12–14).

He said, "He is a prophet." 18But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. 19And they asked them, saying, "Is this your son, who you say was born blind? How then does he now see?"

20His parents answered them and said, "We know that this is our son, and that he was born blind; 21but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself." 22His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. 23Therefore his parents said, "He is of age; ask him."

DAY 26: What does the healing of the blind man in John 9 teach us about unbelief?

In ancient times, severe physical deformities, such as congenital blindness (vv. 8, 9), sentenced a person to begging as the only means of support (Acts 3:1–7). The drastic change in the healed man caused many to faithlessly believe that he was not the person born blind.

If you read through vv. 13–34, this section in the story of the healing of the blind man reveals some key characteristics of willful unbelief: 1) unbelief sets

false standards; 2) unbelief always wants more evidence but never has enough; unbelief does biased research on a purely subjective basis; 4) unbelief rejects the facts; and 5) unbelief is self-centered. John included this section on the dialogue of the Pharisees with the blind man most likely for two reasons: 1) the dialogue carefully demonstrates the character of willful and fixed unbelief, and the story confirms the first great schism between the synagogue and Christ's new followers. The blind man was the first known person thrown out of the synagogue because he chose to follow Christ (see 16:1–3).

Even though the neighbors had confirmed that the man had in fact been blind (v. 9), that was not evidence enough. So the authorities called the parents (v. 18). While neighbors may have been mistaken as to the man's identity, the parents would know if this was their own son. And the authorities considered the witness of the healed man worthless.

Return to May 26 Readings

May 27

J OHN 9:24–41

24So they again called the man who was blind, and said to him, "Give God the glory! We know that this Man is a sinner."

25He answered and said, "Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see."

26Then they said to him again, "What did He do to you? How did He open your eyes?"

27He answered them, "I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?"

28Then they reviled him and said, "You are His disciple, but we are Moses' disciples. 29We know that God spoke to Moses; as for this fellow, we do not know where He is from."

30The man answered and said to them, "Why, this is a marvelous thing, that you

do not know where He is from; yet He has opened my eyes! 31Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. 32Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. 33If this Man were not from God, He could do nothing."

34They answered and said to him, "You were completely born in sins, and are you teaching us?" And they cast him out.

TRUE VISION AND TRUE BLINDNESS

35Jesus heard that they had cast him out; and when He had found him, He

said to him, "Do you believe in the Son of God?"a

9:35 Do you believe…? Jesus invited the man to put his trust in Him as the One who revealed God to man. Jesus placed great emphasis on public acknowledgment of who He was and confession of faith in Him (Matt. 10:32; Luke 12:8). Son of God. This should be Son of Man (see 1:51; 3:13, 14; 5:27; 6:27, 53, 62; 8:28).

36He answered and said, "Who is He, Lord, that I may believe in Him?" 37And Jesus said to him, "You have both seen Him and it is He who is talking with you."

38Then he said, "Lord, I believe!" And he worshiped Him. 39And Jesus said, "For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind."

40Then some of the Pharisees who were with Him heard these words, and said to Him, "Are we blind also?"

41Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains.

9:41 your sin remains. Jesus had particular reference to the sin of unbelief and rejection of Him as Messiah and Son of God. If they knew their lostness and darkness and cried out for spiritual light, they would no longer be guilty of the sin of unbelief in Christ. But satisfied that their darkness was light and

continuing in rejection of Christ, their sin remained.

DAY 27: How did the simple logic of the healed man outwit the religious authorities?

In John 9, the religious authorites wanted the man to own up and admit the truth that Jesus was a sinner because He violated their traditions and threatened their influence (see Josh. 7:19). "Give God the glory! We know that this Man is a sinner" (v. 24). Enough unanimity existed among the religious authorities to conclude that Jesus was a sinner (8:46). Because of this already predetermined opinion, they refused to accept any of the testimony that a miracle had actually taken place.

In order to forcefully emphasize their hypocrisy, the healed man resorted to biting sarcasm when he suggested they desired to be Jesus' disciples (v. 27).

"You are His disciple, but we are Moses' disciples" (v. 28). At this point, the meeting degenerated into a shouting match of insults. The healed man's wit had exposed the bias of his inquisitors. As far as the authorities were concerned, the conflict between Jesus and Moses was irreconcilable. If the healed man defended Jesus, then such defense could only mean that he was Jesus' disciple.

In vv. 30–33, the healed man demonstrated more spiritual insight and common sense than all of the religious authorities combined who sat in judgment of Jesus and him. His penetrating wit focused in on their intractable unbelief. His logic was that such an extraordinary miracle could only indicate that Jesus was from God, for the Jews believed that God responds in proportion to the righteousness of the one praying (Job 27:9; 35:13; Pss. 66:18; 109:7; Prov. 15:29; Is. 1:15; see 14:13, 14; 16:23–27; 1 John 3:21, 22). The greatness of the miracle could only indicate that Jesus was actually from God.

"You were completely born in sins, and are you teaching us?" (v. 34). The Pharisees were incensed with the man, and their anger prevented them from seeing the penetrating insight that the uneducated healed man had demonstrated. The phrase also revealed their ignorance of Scripture, for the Old Testament indicated that the coming messianic age would be evidenced by restoration of

sight to the blind (Is. 29:18; 35:5; 42:7; Matt. 11:4, 5; Luke 4:18, 19).

Return to May 27 Readings

John 10

May 28

J OHN 10:1–21

JESUS THE TRUE SHEPHERD

1"Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. 2But he who enters by the door is the shepherd of the sheep. 3To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. 4And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers." 6Jesus used this illustration, but they did not understand the things which He spoke to them.

JESUS THE GOOD SHEPHERD

7Then Jesus said to them again, "Most assuredly, I say to you, I am the door of the sheep. 8All who ever came before Mea are thieves and robbers, but the sheep did not hear them. 9I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. 10The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.

10:7–10 I am the door. This is the third of 7 "I AM" statements of Jesus (6:35; 8:12). Here, He changes the metaphor slightly. While in vv. 1–5 He was the shepherd, here He is the gate. While in vv. 1–5, the shepherd led the sheep out of the pen, here He is the entrance to the pen (v. 9) that leads to proper pasture. This section echoes Jesus' words in 14:6 that He is the only way to the Father. His point is that He serves as the sole means to approach the Father and partake of God's promised salvation. As some Near Eastern shepherds slept in the gateway to guard the sheep, Jesus here pictures Himself as the gate.

11"I am the good shepherd. The good shepherd gives His life for the sheep. 12But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. 13The hireling flees because he is a hireling and does not care about the sheep. 14I am the good shepherd; and I know My sheep, and am known by My own. 15As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. 16And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.

17"Therefore My Father loves Me, because I lay down My life that I may take it

again. 18No one takes it from Me, but I lay it down of Myself. I have power to

lay it down, and I have power to take it again. This command I have received from My Father."

10:17, 18 take it again. Jesus repeated this phrase twice in these two verses indicating that His sacrificial death was not the end. His resurrection followed in demonstration of His messiahship and deity (Rom. 1:4). His death and resurrection resulted in His ultimate glorification (12:23; 17:5) and the outpouring of the Holy Spirit (7:37–39; Acts 2:16–39).

19Therefore there was a division again among the Jews because of these sayings. 20And many of them said, "He has a demon and is mad. Why do you listen to Him?"

21Others said, "These are not the words of one who has a demon. Can a demon open the eyes of the blind?"

DAY 28: What does it mean to have Jesus as the "Good Shepherd"?

In John 10:1–39, Jesus' discourse on Himself as the "Good Shepherd" flowed directly from chapter 9, as Jesus continued to talk to the very same people. The problem of chapter 9 was that Israel was led by false shepherds who drew them astray from the true knowledge and kingdom of Messiah (9:39–41). In chapter 10, Jesus declared Himself to be the "Good Shepherd" who was appointed by His Father as Savior and King, in contrast to the false shepherds of Israel who were self-appointed and self-righteous ( Ps. 23:1 ; Is. 40:11 ; Jer. 3:15 ; see Is. 56:9–12 ; Jer. 23:1–4 ; 25:32–38 ; Ezek. 34:1–31 ; Zech. 11:16 ). Jesus spoke in vv. 1–30 using a sustained metaphor based on first-century sheep ranching. The sheep were kept in a pen, which had a gate through which the sheep entered and left. The shepherd engaged a "doorkeeper" (v. 3) or "hireling" (v. 12) as an undershepherd to guard the gate. The shepherd entered

through that gate. He whose interest was stealing or wounding the sheep would chose another way to attempt entrance. The words of Ezekiel 34 most likely form the background to Jesus' teaching since God decried the false shepherds of Israel (i.e., the spiritual leaders of the nation) for not caring properly for the flock of Israel (i.e., the nation). The Gospels themselves contain extensive sheep/shepherd imagery (Matt. 9:36; Mark 6:34; 14:27; Luke 15:1–7).

The doorkeeper was a hired undershepherd who recognized the true shepherd of the flock, opened the gate for Him, assisted the shepherd in caring for the flock, and especially guarded them at night (v. 3). "The sheep hear his voice." Near Eastern shepherds stand at different locations outside the sheep pen, sounding out their own unique calls which their sheep recognize. As a result, the sheep gather around the shepherd. "He calls his own sheep by name." This shepherd goes even further by calling each sheep by its own special name. Jesus' point is that He comes to the fold of Israel and calls out His own sheep individually to come into His own messianic fold. The assumption is that they are already in some way His sheep even before He calls them by name (vv. 25– 27 ; 6:37 , 39 , 44 , 64 , 65 ; 17:6 , 9 , 24 ; 18:9 ). Unlike Western shepherds who drive the sheep from the side or behind, often using sheep dogs, Near Eastern shepherds lead their flocks, their voice calling them to move on (vv. 4, 5). This draws a remarkable picture of the master/disciple relationship. New Testament spiritual leadership is always by example, i.e., a call to imitate conduct (1 Tim. 4:12; 1 Pet. 5:1–3).

Return to May 28 Readings

May 29

J OHN 10:22–42

THE SHEPHERD KNOWS HIS SHEEP

22Now it was the Feast of Dedication in Jerusalem, and it was winter. 23And Jesus walked in the temple, in Solomon's porch. 24Then the Jews surrounded Him and said to Him, "How long do You keep us in doubt? If You are the Christ, tell us plainly."

25Jesus answered them, "I told you, and you do not believe. The works that I do in My Father's name, they bear witness of Me. 26But you do not believe, because you are not of My sheep, as I said to you.a 27My sheep hear My voice, and I know them, and they follow Me. 28And I give them eternal life,

and they shall never perish; neither shall anyone snatch them out of My hand. 29My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand. 30I and My Father are one."

RENEWED EFFORTS TO STONE JESUS

31Then the Jews took up stones again to stone Him. 32Jesus answered them, "Many good works I have shown you from My Father. For which of those works do you stone Me?"

33The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God."

34Jesus answered them, "Is it not written in your law, 'I said, "You are

gods" '? a 35If He called them gods, to whom the word of God came (and the Scripture cannot be broken), 36do you

say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?

37If I do not do the works of My Father, do not believe Me; 38but if I do, though you do not believe Me, believe the works, that

you may know and believea that the Father is in Me, and I in Him." 39Therefore they sought again to seize Him, but He escaped

out of their hand.

10:38 believe the works. Jesus did not expect to be believed merely on His own assertions. Since He did the same things that the Father does (5:19), His enemies should consider this in their evaluation of Him. The implication is, however, that they were so ignorant of God that they could not recognize the works of the Father or the One whom the Father sent (see also 14:10, 11).

THE BELIEVERS BEYOND JORDAN

40And He went away again beyond the Jordan to the place where John

was baptizing at first, and there He stayed. 41Then many came to Him and said, "John performed no sign, but all the things that John spoke about this Man were true." 42And many believed in Him there.

DAY 29: How secure is the believer in Christ?

In John 10:24, the Jews surrounded Him and said, "If you are the Christ, tell us plainly." In light of the context of vv. 31–39, the Jews were not seeking merely for clarity and understanding regarding who Jesus was, but rather wanted Him to declare openly that He was Messiah in order to justify attacking Him.

Jesus' response is that He has told them and that His works confirm the truth of who He is. The problem is that they do not believe because they "are not of My sheep" (v. 26). This clearly indicates that God has chosen His sheep and it is they who believe and follow.

But for those who do believe and follow Christ, "I give them eternal life, and they shall never perish" (v. 28). The security of Jesus' sheep rests with Him as the Good Shepherd, who has the power to keep them safe. Neither thieves and robbers (vv. 1, 8) nor the wolf (v. 12) can harm them. Verse 29 makes clear that the Father ultimately stands behind the sheep's security, for no one is able to steal from God, who is in sovereign control of all things ( Col. 3:3 ; Rom. 8:31– 39 ). No stronger passage in the Old Testament or New Testament exists for the absolute, eternal security of every true Christian.

"I and My Father are one" (v. 30). Both Father and Son are committed to the perfect protection and preservation of Jesus' sheep. The sentence, stressing the united purpose and action of both in the security and safety of the flock, presupposes unity of nature and essence (see 5:17–23; 17:22).

Return to May 29 Readings

John 11

May 30

J OHN 11:1–27

THE DEATH OF LAZARUS

1Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha. 2It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick. 3Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."

4When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."

5Now Jesus loved Martha and her sister and Lazarus. 6So, when He heard

that he was sick, He stayed two more days in the place where He was. 7Then after this He said to the disciples, "Let us go to Judea again."

8The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"

9Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10But if one walks in the night, he stumbles, because the light is not in him." 11These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."

12Then His disciples said, "Lord, if he sleeps he will get well." 13However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.

14Then Jesus said to them plainly, "Lazarus is dead. 15And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him."

16Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."

I AM THE RESURRECTION AND THE LIFE

17So when Jesus came, He found that he had already been in the tomb four days. 18Now Bethany was near Jerusalem, about two milesa away. 19And many of the

Jews had joined the women around Martha and Mary, to comfort them concerning their brother.

11:17 in the tomb. The term "tomb" means a stone sepulcher. In Palestine such a grave was common. Either a cave or rock area would be hewn out, the floor inside leveled and graded to make a shallow descent. Shelves were cut out or constructed inside the area in order to bury additional family members. A rock was rolled in front to prevent wild animals or grave robbers from entering. The evangelist made special mention of the fourth day in order to stress the magnitude of the miracle, for the Jews did not embalm and by then the body would have been in a state of rapid decomposition.

20Now Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house. 21Now Martha said to Jesus, "Lord, if You had been here, my brother would not have died. 22But even now I know that whatever You ask of God, God will give You."

23Jesus said to her, "Your brother will rise again." 24Martha said to Him, "I know that he will rise again in the resurrection at the last day."

25Jesus said to her, "I am the resurrection and the life. He who believes in Me, though he may die, he shall live. 26And whoever lives and believes in Me shall never die. Do you believe this?"

27She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."

DAY 30: Why did Jesus delay when He heard that Lazarus was sick?

The resurrection of Lazarus in John 11 is the climactic and most dramatic sign

in this Gospel and the capstone of Christ's public ministry. Six miracles have already been presented (water into wine [2:1–11], healing of the nobleman's son [4:46–54], restoring the impotent man [5:1–15], multiplying the loaves and fishes [6:1–14], walking on the water [6:15–21], and curing the man born blind [9:1–12]). Lazarus's resurrection is more potent than all those and even more monumental than the raising of the widow's son in Nain (Luke 7:11–16) or Jairus's daughter (Luke 8:40–56) because those two resurrections occurred immediately after death. Lazarus was raised after 4 days of being in the grave with the process of decomposition already having started (v. 39).

Upon hearing that Lazarus is sick, Jesus' immediate response is that it is "for the glory of God, that the Son of God may be glorified through it" (v. 4). This phrase reveals the real purpose behind Lazarus's sickness, i.e., not death, but that the Son of God might be glorified through his resurrection. So He stayed two more days. The decision to delay coming did not bring about Lazarus's death, since Jesus already supernaturally knew his plight. Most likely by the time the messenger arrived to inform Jesus, Lazarus was already dead. The delay was because He loved the family (v. 5) and that love would be clear as He greatly strengthened their faith by raising Lazarus from the dead. The delay also ensured that Lazarus had been dead long enough that no one could misinterpret the miracle as a fraud or mere resuscitation.

Coming to Martha, Jesus said, "I am the resurrection and the life" (v. 25). This is the fifth in a series of 7 great "I AM" statements of Jesus (6:35; 8:12; 10:7, 9; 10:11, 14). With this statement, Jesus moved Mary from an abstract belief in the resurrection that will take place "at the last day" (see 5:28, 29) to a personalized trust in Him who alone can raise the dead. No resurrection or eternal life exists outside of the Son of God. Time ("at the last day") is no barrier to the One who has the power of resurrection and life (1:4) for He can give life at any time.

Return to May 30 Readings

May 31

J OHN 11:28–57

JESUS AND DEATH, THE LAST ENEMY

28And when she had said these things, she went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you." 29As soon as she heard that, she arose quickly and came to Him. 30Now Jesus had not yet come into the town, but wasa in the place where Martha met Him. 31Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."a

32Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."

33Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled. 34And He said, "Where have you laid him?"

They said to Him, "Lord, come and see."

35Jesus wept. 36Then the Jews said, "See how He loved him!" 37And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"

LAZARUS RAISED FROM THE DEAD

38Then Jesus, again groaning in Himself, came to the tomb. It was a cave,

and a stone lay against it. 39Jesus said, "Take away the stone."

Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."

40Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?" 41Then they took away the stone from the place where the dead man was lying.a And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me. 42And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me." 43Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!" 44And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, "Loose him, and let him go."

THE PLOT TO KILL JESUS

45Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him. 46But some of them went away to the Pharisees

and told them the things Jesus did. 47Then the chief priests and the Pharisees gathered a council and said, "What shall we do? For this Man works many signs. 48If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation."

49And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 50nor do you consider that it is expedient for usa

that one man should die for the people, and not that the whole nation should perish." 51Now this he did not say on his own authority; but being

high priest that year he prophesied that Jesus would die for the nation, 52and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.

11:50 one man should die for the people. He only meant that Jesus should be executed in order to spare their own positions and nation from Roman reprisals, but Caiaphas unwittingly used sacrificial, substitutionary language and prophesied the death of Christ for sinners.

11:51 he prophesied. Caiaphas did not realize the implications of what he spoke. While he uttered blasphemy against Christ, God parodied his statement into truth (Ps. 76:10). The responsibility for the wicked meaning of his words belonged to Caiaphas, but God's providence directed the choice of words so as to express the heart of God's glorious plan of salvation (Acts 4:27, 28). He actually was used by God as a prophet because he was the high priest and

originally the high priest was the means of God's will being revealed ( 2 Sam. 15:27 ).

53Then, from that day on, they plotted to put Him to death. 54Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples.

55And the Passover of the Jews was near, and many went from the country

up to Jerusalem before the Passover, to purify themselves. 56Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think—that He will not come to the feast?" 57Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him.

DAY 31: What so troubled Christ at the death of His friend Lazarus?

Jesus was met by Mary, who fell brokenhearted at His feet and "the Jews who came with her weeping" (John 11:33). According to Jewish oral tradition, the funeral custom indicated that even a poor family must hire at least two flute players and a professional wailing woman to mourn the dead. Because the family may have been well-to-do, a rather large group appears present.

"He groaned in the spirit and was troubled." The phrase here does not mean merely that Jesus was deeply touched or moved with sympathy at the sight. The Greek term "groaned" always suggests anger, outrage, or emotional indignation (v. 38; Matt. 9:30; Mark 1:43; 14:5). Most likely Jesus was angered at the emotional grief of the people because it implicitly revealed unbelief in the resurrection and the temporary nature of death. The group was acting like pagans who had no hope (1 Thess. 4:13). While grief is understandable, the group was acting in despair, thus indicating a tacit denial of the resurrection and the Scripture that promised it. Jesus may also have been angered because He was indignant at the pain and sorrow in death that sin brought into the human condition.

"Jesus wept" (v. 35). The Greek word here has the connotation of silently bursting into tears in contrast to the loud lament of the group. His tears here were not generated out of mourning, since He was to raise Lazarus, but out of grief for a fallen world entangled in sin-caused sorrow and death. He was "a Man of sorrows and acquainted with grief" (3:16; Is. 53:3).

Jesus' prayer in vv. 41, 42 was not really a petition, but thanksgiving to the Father. The reason for the miracle was to authenticate His claims to be the Messiah and Son of God.

Return to May 31 Readings

John 12

June 1

J OHN 12:1–26

THE ANOINTING AT BETHANY

1Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead,a whom He had raised from the dead. 2There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him. 3Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil.

4But one of His disciples, Judas Iscariot, Simon's son, who would betray Him,

said, 5"Why was this fragrant oil not sold for three hundred denariia and given to

the poor?" 6This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.

7But Jesus said, "Let her alone; she has kepta this for the day of My burial. 8For the poor you have with you always, but Me you do not have always."

THE PLOT TO KILL LAZARUS

9Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from

the dead. 10But the chief priests plotted to put Lazarus to death also, 11because on account of him many of the Jews went away and believed in Jesus.

THE TRIUMPHAL ENTRY

12The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, 13took branches of palm trees and went out to meet Him, and cried out:

"Hosanna! 'Blessed is He who comes in the name of the

LORD!'a The King of Israel!"

14Then Jesus, when He had found a young donkey, sat on it; as it is written:

15"Fear not, daughter of Zion; Behold, your King is coming, Sitting on a donkey's colt."a

16His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him.

17Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness. 18For this reason

the people also met Him, because they heard that He had done this sign. 19The Pharisees therefore said among themselves, "You see that you are accomplishing nothing. Look, the world has gone after Him!"

12:19 the world has gone after Him. The world means the people in general, as opposed to everyone in particular. Clearly, most people in the world did not even know of Him at that time, and many in Israel did not believe in Him. Often, world is used in this general sense (v. 47; 1:29; 3:17; 4:42; 14:22; 17:9, 21).

THE FRUITFUL GRAIN OF WHEAT

20Now there were certain Greeks among those who came up to worship at the feast. 21Then they came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we wish to see Jesus."

22Philip came and told Andrew, and in turn Andrew and Philip told Jesus. 23But Jesus answered them, saying, "The hour has come that the Son of Man should be glorified. 24Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. 26If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor.

DAY 1: What was Solomon's main downfall?

But King Solomon loved many foreign women" (1 Kin. 11:1). Many of Solomon's marriages were for the purpose of ratifying treaties with other nations, a common practice in the ancient Near East. The practice of multiplying royal wives, prohibited in Deuteronomy 17:17 because the practice would turn the king's heart away from the Lord, proved to be accurate in the experience of Solomon. His love for his wives (vv. 1, 2) led him to abandon his loyalty to the Lord and worship other gods (vv. 3–6). No sadder picture can be imagined than the ugly apostasy of his later years (over 50), which can be traced back to his sins with foreign wives. Polygamy was tolerated among the ancient Hebrews, though most in the East had only one wife. A number of wives was seen as a sign of wealth and importance. The king desired to have a larger harem than any of his subjects, and Solomon resorted to this form of state magnificence. But it was a sin directly violating God's law, and the very result which that law was designed to prevent happened.

"Solomon did evil in the sight of the LORD" (v. 6). The particular evil of Solomon was his tolerance of and personal practice of idolatry. These same

words were used throughout the Book of Kings to describe the rulers who promoted and practiced idolatry (15:26, 34; 16:19, 25, 30; 22:52; 2 Kin. 3:2; 8:18, 27; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2; 21:2, 20; 23:32; 24:9, 19). Solomon became an open idolater, worshiping images of wood and stone in the sight of the temple which, in his early years, he had erected to the one true God.

The Lord appeared to him twice (vv. 9, 10). Once was at Gibeon (3:5), the next at Jerusalem (9:2). On both occasions, God had warned Solomon, so he had no excuses. "Because you have done this,…I will surely tear the kingdom away from you" (v. 11 ). Solomon failed to obey the commandments to honor God ( Ex. 20:3–6 ), which were part of the Mosaic Covenant. Obedience to that Covenant was necessary for receiving the blessings of the Davidic Covenant (2:3, 4). The Lord's tearing of the kingdom from Solomon was announced in Ahijah's symbolic action of tearing his garment in vv. 29–39.

Return to June 1 Readings

June 2

J OHN 12:27–50

JESUS PREDICTS HIS DEATH ON THE CROSS

27"Now My soul is troubled, and what shall I say? 'Father, save Me from this

hour'? But for this purpose I came to this hour. 28Father, glorify Your name."

Then a voice came from heaven, saying, "I have both glorified it and will glorify it again."

29Therefore the people who stood by and heard it said that it had thundered. Others said, "An angel has spoken to Him."

30Jesus answered and said, "This voice did not come because of Me, but for your sake. 31Now is the judgment of this world; now the ruler of this world will

be cast out. 32And I, if I am lifted up from the earth, will draw all peoples to

Myself." 33This He said, signifying by what death He would die.

34The people answered Him, "We have heard from the law that the Christ remains forever; and how can You say, 'The Son of Man must be lifted up'? Who is this Son of Man?"

35Then Jesus said to them, "A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going. 36While you have the light, believe in the light, that you may become sons of light." These things Jesus spoke, and departed, and was hidden from them.

WHO HAS BELIEVED OUR REPORT?

37But although He had done so many signs before them, they did not believe in Him, 38that the word of Isaiah the prophet might be fulfilled, which he spoke:

"Lord, who has believed our report?

And to whom has the arm of the LORD been revealed?"a

39Therefore they could not believe, because Isaiah said again:

40"He has blinded their eyes and hardened their hearts, Lest they should see with their eyes, Lest they should understand with their hearts and turn, So that I should heal them."a

41These things Isaiah said whena he saw His glory and spoke of Him.

WALK IN THE LIGHT

42Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; 43for they loved the praise of men more than the praise of God.

12:42, 43 The indictment of vv. 37–41 is followed by the exceptions of vv. 42, 43. While the people seemed to trust Jesus with much more candor and fervency, the leaders of Israel who believed in Him demonstrated inadequate, irresolute, even spurious faith. The faith of the latter was so weak that they refused to take any position that would threaten their position in the synagogue. This is one of the saddest statements about spiritual leadership, for they preferred the praises of men above the praises of God in their refusal to publicly acknowledge Jesus as Messiah and Son of God.

44Then Jesus cried out and said, "He who believes in Me, believes not in Me but in Him who sent Me. 45And he who sees Me sees Him who sent Me. 46I have come as a light into the world, that whoever believes in Me should not abide in darkness. 47And if anyone hears My words and does not believe,a I do not judge him; for I did not come to judge the world but to save the world. 48He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day. 49For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak. 50And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told Me, so I speak."

DAY 2: As Jesus approached His death, what kept Him going?

In John 12:23, Jesus knew that "the hour" had come for His death. Considering what was ahead, He confessed, "Now My soul is troubled" (v. 27). The term used here is strong and signifies horror, anxiety, and agitation. Jesus' contemplation of taking on the wrath of God for the sins of the world caused revulsion in the sinless Savior (2 Cor. 5:21).

What kept Him going was the principle that Jesus lived by and would die by: "Father, glorify Your name" (v. 28). See 7:18; 8:29, 50. The fact that the Father answered the Son in an audible voice signifies its importance: "I have both glorified it and will glorify." This is only one of three instances during Jesus' ministry when this took place (Matt. 3:17— His baptism; 17:5—His transfiguration).

Jesus acknowledged that "the ruler of this world" was involved (v. 31). This is a reference to Satan (see 14:30 ; 16:11 ; Matt. 4:8 , 9 ; Luke 4:6 , 7 ; 2 Cor. 4:4 ; Eph. 2:2 ; 6:12 ). Although the Cross might have appeared to signal Satan's victory over God, in reality it marked Satan's defeat (Rom. 16:20; Heb. 2:14). This would occur as Jesus was "lifted up from the earth" (v. 32), referring to His crucifixion (v. 33; 18:32). This is a veiled prediction of Jesus' death on the cross. Jesus referred to the story of Numbers 21:5– 9 where the Israelite people who looked at the serpent lifted up by Moses were healed. The point of this illustration or analogy is in the "lifted up." Just as Moses lifted up the snake on the pole so that all who looked upon it might live physically, those who look to Christ, who was lifted up on the cross for the sins of the world, will live spiritually and eternally.

The people's response was to ask Him, "We have heard from the law that the Christ remains forever; and how can You say, 'The Son of Man must be lifted up'?" (v. 34). The term "law" was used broadly enough to include not only the 5 books of Moses but also the whole of the Old Testament (Rom. 10:4). Perhaps they had in mind Isaiah 9:7 which promised that Messiah's kingdom would last forever or Ezekiel 37:25 where God promised that the final David would be Israel's prince forever (Ps. 89:35– 37). To their question, Jesus offered them a final invitation to focus on His theme of believing in the Messiah and Son of God (vv. 35, 36).

Return to June 2 Readings

John 13

June 3

J OHN 13:1–20

JESUS WASHES THE DISCIPLES' FEET

1Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end.

2And supper being ended,a the devil having already put it into the heart of Judas

Iscariot, Simon's son, to betray Him, 3Jesus, knowing that the Father had given all

things into His hands, and that He had come from God and was going to God, 4rose

from supper and laid aside His garments, took a towel and girded Himself. 5After that, He poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which He was girded. 6Then He came to Simon Peter. And Peter said to Him, "Lord, are You washing my feet?"

7Jesus answered and said to him, "What I am doing you do not understand now, but you will know after this."

8Peter said to Him, "You shall never wash my feet!" Jesus answered him, "If I do not wash you, you have no part with Me." 9Simon Peter said to Him, "Lord, not my feet only, but also my hands and my head!"

10Jesus said to him, "He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you." 11For He knew who would betray Him; therefore He said, "You are not all clean."

12So when He had washed their feet, taken His garments, and sat down again,

He said to them, "Do you know what I have done to you? 13You call Me Teacher and Lord, and you say well, for so I am. 14If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. 15For I have given you an example, that you should do as I have done to you. 16Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. 17If you know these things, blessed are you if you do them.

JESUS IDENTIFIES HIS BETRAYER

18"I do not speak concerning all of you. I know whom I have chosen; but that the Scripture may be fulfilled, 'He who eats bread with Mea has lifted up his heel against Me.'b 19Now I tell you before it comes, that when it does come to pass, you may believe that I am He. 20Most assuredly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me."

DAY 3: Why was Jesus' washing of the disciples' feet so powerful a lesson?

The dusty and dirty conditions of the region necessitated the need for footwashing. Although the disciples most likely would have been happy to wash Jesus' feet, they could not conceive of washing one another's feet ( John 13:4– 17 ). This was because in the society of the time footwashing was reserved for the lowliest of menial servants. Peers did not wash one another's feet, except very rarely and as a mark of great love. Luke points out (22:24) that they were arguing about who was the greatest of them, so that none was willing to stoop to wash feet. When Jesus moved to wash their feet, they were shocked. His actions serve also as symbolic of spiritual cleansing (vv. 6–9) and a model of Christian humility (vv. 12–17). Through this action Jesus taught the lesson of selfless service that was supremely exemplified by His death on the cross.

These proceedings embarrassed all of the disciples (vv. 6–10). While others remained silent, Peter spoke up in indignation that Jesus would stoop so low as to wash his feet. He failed to see beyond the humble service itself to the symbolism of spiritual cleansing involved (v. 7; 1 John 1:7–9). Jesus' response made the real point of His actions clear: Unless the Lamb of God cleanses a person's sin (i.e., as portrayed in the symbolism of washing), one can have no part with Him. The cleansing that Christ does at salvation never needs to be repeated—atonement is complete at that point. But all who have been cleansed by God's gracious justification need constant washing in the experiential sense as they battle sin in the flesh. Believers are justified and granted imputed righteousness (Phil. 3:8, 9), but still need sanctification and personal

righteousness (Phil. 3:12–14).

Jesus said, "I have given you an example" (v. 15). The word used here suggests both example and pattern. Jesus' purpose in this action was to establish the model of loving humility. "If you know these things, blessed are you if you do them" (v. 17). Joy is always tied to obedience to God's revealed Word.

Return to June 3 Readings

June 4

J OHN 13:21–38

21When Jesus had said these things, He was troubled in spirit, and testified

and said, "Most assuredly, I say to you, one of you will betray Me." 22Then the disciples looked at one another, perplexed about whom He spoke.

23Now there was leaning on Jesus' bosom one of His disciples, whom Jesus loved. 24Simon Peter therefore motioned to him to ask who it was of whom He spoke.

25Then, leaning backa on Jesus' breast, he said to Him, "Lord, who is it?" 26Jesus answered, "It is he to whom I shall give a piece of bread when I have dipped it." And having dipped the bread, He gave it to Judas Iscariot, the son of Simon. 27Now after the piece of bread, Satan entered him. Then Jesus said to him, "What you do, do quickly." 28But no one at the table knew for what reason He said this to him. 29For some thought, because Judas had the money box, that Jesus had said to him, "Buy those things we need for the feast," or that he should give something to the poor.

13:26 He gave it to Judas Iscariot. The host at a feast (whose role was filled

by Jesus) would dip into a common bowl and pull out a particularly tasty bit and

pass it to a guest as a special mark of honor or friendship. Because Jesus passed it so easily to Judas, it has been suggested that he was seated near the Lord in a place of honor. Jesus was demonstrating a final gesture of His love for Judas even though he would betray Him.

30Having received the piece of bread, he then went out immediately. And it was night.

THE NEW COMMANDMENT

31So, when he had gone out, Jesus said, "Now the Son of Man is glorified, and God is glorified in Him. 32If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately. 33Little children, I shall be with you a little while longer. You will seek Me; and as I said to the Jews, 'Where I am going, you cannot come,' so now I say to you. 34A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. 35By this all will know that you are My disciples, if you have love for one another."

13:34 A new commandment…as I have loved you. The commandment to love was not new. Deuteronomy 6:5 commanded love for God and Leviticus 19:18 commanded loving one's neighbor as oneself ( Matt. 22:34–40 ; Rom. 13:8–10 ; Gal. 5:14 ; James 2:8 ). However, Jesus' command regarding love presented a distinctly new standard for two reasons: 1) it was sacrificial love modeled after His love (as I loved you; 15:13), and 2) it is produced through the New Covenant by the transforming power of the Holy Spirit (Jer. 31:29–34; Ezek. 36:24–26; Gal. 5:22).

JESUS PREDICTS PETER'S DENIAL

36Simon Peter said to Him, "Lord, where are You going?" Jesus answered him, "Where I am going you cannot follow Me now, but you shall follow Me afterward."

37Peter said to Him, "Lord, why can I not follow You now? I will lay down my life for Your sake."

38Jesus answered him, "Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times.

DAY 4: How do scholars conclude that the expression "whom Jesus loved" was John's way of referring to himself?

Three obvious clues about John's Gospel help identify the unnamed disciple who called himself the disciple "whom Jesus loved" (13:23; 19:26; 20:2; 21:7, 20). Early church fathers invariably identify the apostle John as the author of this Gospel. John is frequently mentioned by the other Gospel writers as an active participant among the disciples of Jesus, yet John's name is absent from the fourth Gospel.

If four people take a trip together and each carries a camera, the group-shots each person takes will naturally not include them. In fact, someone else could probably guess who took which pictures by which member of the group was absent. The Gospel of John functions this way —John's absence by name shouts his presence.

As for his signature phrase, the words "whom Jesus loved" convey both a sense of the apostle's humility and the depth of his relationship to Jesus. The phrase doesn't mean that John thought of himself as the only disciple Jesus loved. It simply expresses with disarming honesty the wonder of this disciple over the fact that the Lord loved him!

Return to June 4 Readings

John 14

June 5

J OHN 14:1–31

THE WAY, THE TRUTH, AND THE LIFE

1"Let not your heart be troubled; you believe in God, believe also in Me. 2In My Father's house are many mansions;a if it were not so, I would have told you. I go to prepare a place for you.b 3And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. 4And where I go you know, and the way you know."

5Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?"

6Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me.

14:6 This is the sixth I AM statement of Jesus in John (6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 15:1, 5). In response to Thomas's query (v. 4), Jesus declared that He is the way to God because He is the truth of God (1:14) and the life of God (1:4; 3:15; 11:25). In this verse, the exclusiveness of Jesus as the only approach to the Father is emphatic. Only one way, not many ways, exist to God, i.e., Jesus Christ (10:7–9; Matt. 7:13, 14; Luke 13:24; Acts 4:12).

THE FATHER REVEALED

7"If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him."

8Philip said to Him, "Lord, show us the Father, and it is sufficient for us." 9Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, 'Show us the Father'? 10Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. 11Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.

THE ANSWERED PRAYER

12"Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father. 13And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. 14If you aska anything in My name, I will do it.

14:12 greater works than these he will do. Jesus did not mean greater works in power, but in extent. They would become witnesses to all the world through the power of the indwelling and infilling of the Holy Spirit (Acts 1:8) and would bring many to salvation because of the Comforter dwelling in them. The focus is on spiritual rather than physical miracles. The Book of Acts constitutes the beginning historical record of the impact that the Spirit-empowered disciples had on the world (Acts 17:6).

JESUS PROMISES ANOTHER HELPER

15"If you love Me, keepa My commandments. 16And I will pray the Father, and He will give you another Helper, that He may abide with you forever— 17the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. 18I will not leave you orphans; I will come to you.

INDWELLING OF THE FATHER AND THE SON

19"A little while longer and the world will see Me no more, but you will see Me.

Because I live, you will live also. 20At that day you will know that I am in My

Father, and you in Me, and I in you. 21He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him."

22Judas (not Iscariot) said to Him, "Lord, how is it that You will manifest Yourself to us, and not to the world?"

23Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him. 24He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father's who sent Me.

THE GIFT OF HIS PEACE

25"These things I have spoken to you while being present with you. 26But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. 27Peace I leave with you, My peace I give to you; not as the world

gives do I give to you. Let not your heart be troubled, neither let it be afraid. 28You have heard Me say to you, 'I am going away and coming back to you.' If you loved Me, you would rejoice because I said,a 'I am going to the Father,' for My Father is greater than I.

29"And now I have told you before it comes, that when it does come to pass, you may believe. 30I will no longer talk much with you, for the ruler of

this world is coming, and he has nothing in Me. 31But that the world may know that I love the Father, and as the Father gave Me commandment, so I do. Arise, let us go from here.

DAY 5: How is the role of the Holy Spirit explained in John 14?

Jesus said, "I will pray the Father, and He will give you another Helper, that He may abide with you forever" (v. 16). The priestly and intercessory work of Christ began with the request that the Father send the Holy Spirit to indwell in the people of faith (7:39; 15:26; 16:7; 20:22; Acts 1:8; 2:4, 33). The Greek word specifically means "another of the same kind," i.e., someone like Jesus Himself who will take His place and do His work. The Spirit of Christ is the Third Person of the Trinity, having the same essence of Deity as Jesus and as perfectly one with Him as He is with the Father. A "Helper" literally means one called alongside to help and has the idea of someone who encourages and exhorts. Abiding has to do with His permanent residence in believers ( Rom. 8:9 ; 1 Cor. 6:19 , 20 ; 12:13 ). He is the "Spirit of truth" (v. 17) in that He is the source of truth and communicates the truth to His own (v. 26; 16:12–15). Apart from Him, men cannot know God's truth (1 Cor. 2:12–16; 1 John 2:20, 27). He "dwells with you

and will be in you." This indicates some distinction between the ministry of the Holy Spirit to believers before and after Pentecost. While clearly the Holy Spirit has been with all who have ever believed throughout redemptive history as the source of truth, faith, and life, Jesus is saying something new is coming in His ministry. John 7:37–39 indicates this unique ministry would be like rivers of living water. Acts 19:1–7 introduces some Old Covenant believers who had not received the Holy Spirit in this unique fullness and intimacy.

He "will teach you all things" (v. 26). The Holy Spirit energized the hearts and minds of the apostles in their ministry, helping them to produce the New Testament scriptures. The disciples had failed to understand many things about Jesus and what He taught; but because of this supernatural work, they came to an inerrant and accurate understanding of the Lord and His work and recorded it in the Gospels and the rest of the New Testament scriptures ( 2 Tim. 3:16 ; 2 Pet. 1:20 , 21 ).

Return to June 5 Readings

John 15

June 6

J OHN 15:1–27

THE TRUE VINE

1"I am the true vine, and My Father is the vinedresser. 2Every branch in Me that does not bear fruit He takes away;a and every branch that bears fruit He prunes,

that it may bear more fruit. 3You are already clean because of the word which I

have spoken to you. 4Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.

5"I am the vine, you are the branches. He who abides in Me, and I in him, bears

much fruit; for without Me you can do nothing. 6If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. 7If you abide in Me, and My words abide in

you, you willa ask what you desire, and it shall be done for you. 8By this My Father is glorified, that you bear much fruit; so you will be My disciples.

LOVE AND JOY PERFECTED

9"As the Father loved Me, I also have loved you; abide in My love. 10If you keep My commandments, you will abide in My love, just as I have kept My Father's commandments and abide in His love.

11"These things I have spoken to you, that My joy may remain in you, and that your joy may be full. 12This is My commandment, that you love one another as I have loved you. 13Greater love has no one than this, than to lay down one's life for his friends. 14You are My friends if you do whatever I command you. 15No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you. 16You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you. 17These things I command you, that you love one another.

15:14, 15 friends. Just as Abraham was called the friend of God (2 Chr. 20:7; James 2:23) because he enjoyed extraordinary access to the mind of God through God's revelation to him which he believed, so also those who follow Christ are privileged with extraordinary revelation through the Messiah and Son of God and, believing, become friends of God also. It was for His friends that the Lord laid down His life (v. 13; 10:11, 15, 17).

THE WORLD'S HATRED

18"If the world hates you, you know that it hated Me before it hated you. 19If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you.

20Remember the word that I said to you, 'A servant is not greater than his master.' If they persecuted Me, they will also persecute you. If they kept My

word, they will keep yours also. 21But all these things they will do to you for My

name's sake, because they do not know Him who sent Me. 22If I had not come and spoken to them, they would have no sin, but now they have no excuse for

their sin. 23He who hates Me hates My Father also. 24If I had not done among them the works which no one else did, they would have no sin; but now they

have seen and also hated both Me and My Father. 25But this happened that the word might be fulfilled which is written in their law, 'They hated Me without a

cause.'a

THE COMING REJECTION

26"But when the Helper comes, whom I shall send to you from the Father, the

Spirit of truth who proceeds from the Father, He will testify of Me. 27And you also will bear witness, because you have been with Me from the beginning.

DAY 6: What serious warning is sounded in the lesson of the vine and branches?

In John 15:1–17, Jesus used the extended metaphor of the vine and branches to set forth the basis of Christian living. Jesus used the imagery of agricultural life at the time, i.e., vines and vine crops (see also Matt. 20:1–16 ; 21:23–41 ; Mark 12:1–9 ; Luke 13:6–9 ; 20:9–16 ). In the Old Testament, the vine is used commonly as a symbol for Israel (Ps. 80:9–16; Is. 5:1–7; 27:2–6; Jer. 2:21; 12:10; Ezek. 15:1–8; 17:1–21; 19:10–14; Hos. 10:1, 2). He specifically identified Himself as the true vine and the Father as the vinedresser or caretaker of the vine.

The vine has two types of branches: 1) branches that bear fruit (vv. 2, 8), and 2) branches that do not (vv. 2, 6). The branches that bear fruit are genuine believers. Though in immediate context the focus is upon the 11 faithful disciples, the imagery also encompasses all believers down through the ages. The branches that do not bear fruit are those who profess to believe, but their lack of fruit indicates genuine salvation has never taken place and they have no life from the vine. Especially in the immediate context, Judas was in view, but the imagery extends from him to all those who make a profession of faith in Christ but do not actually possess salvation. The image of non-fruit-bearing branches being burned pictures eschatological judgment and eternal rejection (Ezek. 15:6–8).

"Abide in Me," Jesus said (vv. 4–6). The word "abide" means to remain or stay around. The remaining is evidence that salvation has already taken place ( 1 John 2:19 ) and not vice versa. The fruit or evidence of salvation is continuance in service to Him and in His teaching (8:31; 1 John 2:24; Col. 1:23). The abiding believer is the only legitimate believer. Abiding and believing actually are

addressing the same issue of genuine salvation (Heb. 3:6–19). "Abide in My love" (vv. 9, 10; Jude 21). This is not emotional or mystical, but defined in v. 10 as obedience. Jesus set the model by His perfect obedience to the Father, which we are to use as the pattern for our obedience to Him.

Return to June 6 Readings

John 16

June 7

J OHN 16:1–33

1"These things I have spoken to you, that you should not be made to stumble. 2They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service. 3And these things they will do to youa because they have not known the Father nor Me. 4But these things I have told you, that when thea time comes, you may remember that I told you of them.

And these things I did not say to you at the beginning, because I was with you.

THE WORK OF THE HOLY SPIRIT

5"But now I go away to Him who sent Me, and none of you asks Me, 'Where are You going?' 6But because I have said these things to you, sorrow has filled your heart. 7Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. 8And when He has come, He will convict the world of sin, and of righteousness, and of judgment: 9of sin, because they do not believe in Me; 10of righteousness, because I go to My Father and you see Me no more; 11of judgment, because the ruler of this world is judged.

12"I still have many things to say to you, but you cannot bear them now. 13However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. 14He will glorify Me, for He will take of

what is Mine and declare it to you. 15All things that the Father has are Mine.

Therefore I said that He will take of Mine and declare it to you.a

SORROW WILL TURN TO JOY

16"A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father."

17Then some of His disciples said among themselves, "What is this that He says to us, 'A little while, and you will not see Me; and again a little while, and you will see Me'; and, 'because I go to the Father'?" 18They said therefore, "What is this that He says, 'A little while'? We do not know what He is saying."

19Now Jesus knew that they desired to ask Him, and He said to them, "Are you inquiring among yourselves about what I said, 'A little while, and you will not see

Me; and again a little while, and you will see Me'? 20Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be

sorrowful, but your sorrow will be turned into joy. 21A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human

being has been born into the world. 22Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you.

23"And in that day you will ask Me nothing. Most assuredly, I say to you,

whatever you ask the Father in My name He will give you. 24Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full.

JESUS CHRIST HAS OVERCOME THE WORLD

25"These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father. 26In that day you will ask in My name, and I do not say to you that I shall pray the Father for you; 27for the Father Himself loves you, because you have loved Me, and have believed that I came forth from God. 28I came forth from the Father and have come into the world. Again, I leave the world and go to the Father."

16:25 in figurative language. The word means a veiled, pointed statement that is pregnant with meaning, i.e., something that is obscure. What seemed hard to understand for the disciples during the life of Jesus would become clear after His death, resurrection, and the coming of the Holy Spirit (vv. 13, 14; 14:26; 15:26, 27). They would actually understand the ministry of Christ better than they had while they were with Him, as the Spirit inspired them to write the Gospels and Epistles and ministered in and through them.

29His disciples said to Him, "See, now You are speaking plainly, and

using no figure of speech! 30Now we are sure that You know all things, and have no need that anyone should question You. By this we believe that You came forth from God."

31Jesus answered them, "Do you now believe? 32Indeed the hour is coming, yes, has now come, that you will be scattered, each to his own, and will leave Me alone. And yet I am not alone, because the Father is with Me. 33These things I

have spoken to you, that in Me you may have peace. In the world you willa have tribulation; but be of good cheer, I have overcome the world."

DAY 7: What very specific ministry does the Holy Spirit have on people's lives?

In John 16:8, the coming of the Holy Spirit at Pentecost was approximately 40 or more days away at this point (Acts 2:1–13). Jesus says that the Holy Spirit's ministry is to "convict" people. This word has two meanings: 1) the judicial act of conviction with a view toward sentencing (i.e., a courtroom term—conviction of sin) or 2) the act of convincing. Here the second idea is best, since the purpose of the Holy Spirit is not condemnation but conviction of the need for the Savior. The Son does the judgment, with the Father (5:22, 27, 30). In v. 14, it is said that He will reveal the glories of Christ to His people. He will also inspire the writing of the New Testament, guiding the apostles to write it (v. 13), and He will reveal things to come, through the New Testament prophecies (v. 13).

The Holy Spirit convicts of "sin" (v. 9). The singular indicates that a specific sin is in view; i.e., that of not believing in Jesus as Messiah and Son of God. This is the only sin, ultimately, that damns people to hell. Though all men are depraved, cursed by their violation of God's law, and sinful by nature, what ultimately damns them to hell is their unwillingness to believe in the Lord Jesus Christ as Savior (8:24).

He convicts of "righteousness" (v. 10). The Holy Spirit's purpose here is to shatter the pretensions of self-righteousness (hypocrisy), exposing the darkness of the heart. While Jesus was on the earth, He performed this task especially toward the shallowness and emptiness of Judaism that had degenerated into legalistic modes without life-giving reality. With Jesus gone to the Father, the Holy Spirit continues His convicting role.

And of "judgment" (v. 11). The judgment here in context is that of the world under Satan's control. Its judgments are blind, faulty, and evil as evidenced in their verdict on Christ. The world can't make righteous judgments (7:24), but the Spirit of Christ does (8:16). All Satan's adjudications are lies (8:44–47), so the Spirit convicts men of their false judgment of Christ. Satan, the ruler of the world (14:30; Eph. 2:1–3) who, as the god of this world, has perverted the world's judgment and turned people from believing in Jesus as the Messiah and Son of God (2 Cor. 4:4), was defeated at the Cross. While Christ's death looked like Satan's greatest victory, it actually was Satan's destruction ( Col. 2:15 ; Heb. 2:14 , 15 ; Rev. 20:10 ). The Spirit will lead sinners to true judgment.

Return to June 7 Readings

John 17

June 8

J OHN 17:1–26

JESUS PRAYS FOR HIMSELF

1Jesus spoke these words, lifted up His eyes to heaven, and said: "Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, 2as You have given Him authority over all flesh, that He shoulda give eternal life to as many as You have given Him. 3And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. 4I have glorified You on the earth. I have finished the work which You have given Me to do. 5And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.

JESUS PRAYS FOR HIS DISCIPLES

6"I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. 7Now they have known that all things which You have given Me are from You. 8For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me.

9"I pray for them. I do not pray for the world but for those whom You have given

Me, for they are Yours. 10And all Mine are Yours, and Yours are Mine, and I am

glorified in them. 11Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me,a that they may be one as We are. 12While I was with them in the

world,a I kept them in Your name. Those whom You gave Me I have kept;b and none of them is lost except the son of perdition, that the Scripture might be fulfilled. 13But now I come to You, and these things I speak in the world, that

they may have My joy fulfilled in themselves. 14I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world. 15I do not pray that You should take them out of the world, but that

You should keep them from the evil one. 16They are not of the world, just as I

am not of the world. 17Sanctify them by Your truth. Your word is truth. 18As You

sent Me into the world, I also have sent them into the world. 19And for their sakes I sanctify Myself, that they also may be sanctified by the truth.

17:17 Sanctify. This verb also occurs in John's Gospel at v. 19; 10:36. The idea of sanctification is the setting apart of something for a particular use. Accordingly, believers are set apart for God and His purposes alone so that the believer does only what God wants and hates all that God hates (Lev. 11:44, 45; 1 Pet. 1:16). Sanctification is accomplished by means of the truth, which is the revelation that the Son gave regarding all that the Father commanded Him to communicate and is now contained in the scriptures left by the apostles.

JESUS PRAYS FOR ALL BELIEVERS

20"I do not pray for these alone, but also for those who willa believe in Me through their word; 21that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. 22And the glory which You gave Me I have given them,

that they may be one just as We are one: 23I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

17:21 they all may be one. The basis of this unity centers in adherence to the revelation the Father mediated to His first disciples through His Son. Believers are also to be united in the common belief of the truth that was received in the Word of God (Phil. 2:2). This is not still a wish, but it became a reality when the Spirit came (Acts 2:4; 1 Cor. 12:13). It is not experiential unity, but the unity of common eternal life shared by all who believe the truth, and it results in the one body of Christ all sharing His life.

24"Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world. 25O righteous Father! The world has not known You, but I have known You; and these have known that You sent Me. 26And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them."

DAY 8: What was Jesus' prayer in John 17 about?

Although Matthew 6:9–13 and Luke 11:2–4 have become known popularly as the Lord's Prayer, that prayer was actually a prayer taught to the disciples by Jesus as a pattern for their prayers. The prayer recorded in John 17:1–26 is truly the Lord's Prayer, exhibiting the face-to-face communion the Son had with the Father. Very little is recorded of the content of Jesus' frequent prayers to the Father (Matt. 14:23; Luke 5:16), so this prayer reveals some of the precious content of the Son's communion and intercession with Him.

This chapter is a transitional chapter, marking the end of Jesus' earthly ministry and the beginning of His intercessory ministry for believers (Heb. 7:25). In many respects, the prayer is a summary of John's entire Gospel. Its principle themes include: 1) Jesus' obedience to His Father; 2) the glorification of His Father through His death and exaltation; 3) the revelation of God in Jesus Christ; the choosing of the disciples out of the world; 5) their mission to the world; 6) their unity modeled on the unity of the Father and Son; and 7) the believer's final destiny in the presence of the Father and Son. The chapter divides into three parts: 1) Jesus' prayer for Himself (vv. 1–5); 2) Jesus' prayer for the apostles (vv. 6–19); and 3) Jesus' prayer for all New Testament believers who will form the church (vv. 20–26).

Jesus speaks to His Father that the hour of His death has come (v. 1). "Glorify Your Son." The very event that would glorify the Son was His death. By it, He has received the adoration, worship, and love of millions whose sins He bore. He accepted this path to glory, knowing that by it He would be exalted to the Father. The goal is that the Father may be glorified for His redemptive plan in the Son.

Note Jesus' concern that the Father keep His disciples "from the evil one" (v. 15). The reference here refers to protection from Satan and all the wicked forces following him (Matt. 6:13; 1 John 2:13, 14; 3:12; 5:18, 19). Though Jesus' sacrifice on the cross was the defeat of Satan, he is still loose and orchestrating his evil system against believers. He seeks to destroy believers ( 1 Pet. 5:8 ; Eph. 6:12 ), but God is their strong protector ( 12:31 ; 16:11 ; Ps. 27:1–3 ; 2 Cor. 4:4 ; Jude 24, 25).

Return to June 8 Readings

John 18

June 9

J OHN 18:1–18

BETRAYAL AND ARREST IN GETHSEMANE

1When Jesus had spoken these words, He went out with His disciples over the

Brook Kidron, where there was a garden, which He and His disciples entered. 2And Judas, who betrayed Him, also knew the place; for Jesus often met there

with His disciples. 3Then Judas, having received a detachment of troops, and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons. 4Jesus therefore, knowing all things that would come upon Him, went forward and said to them, "Whom are you seeking?"

18:4–8 Whom are you seeking? By twice asking that question (vv. 4, 7), to which they replied, "Jesus of Nazareth" (vv. 5, 7), Jesus was forcing them to acknowledge that they had no authority to take His disciples. In fact, He demanded that they let the disciples go (v. 8). The force of His demand was established by the power of His words. When He spoke, "I am He" (v. 6), a designation He had used before to declare Himself God (8:28, 58; 6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5), they were jolted backward and to the ground (v. 6). This power display and the authoritative demand not to take the disciples was of immense significance, as the next verse indicates.

5They answered Him, "Jesus of Nazareth." Jesus said to them, "I am He." And Judas, who betrayed Him, also stood with them. 6Now when He said to them, "I am He," they drew back and fell to the ground.

7Then He asked them again, "Whom are you seeking?" And they said, "Jesus of Nazareth." 8Jesus answered, "I have told you that I am He. Therefore, if you seek Me, let

these go their way," 9that the saying might be fulfilled which He spoke, "Of those whom You gave Me I have lost none."

10Then Simon Peter, having a sword, drew it and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus.

11So Jesus said to Peter, "Put your sword into the sheath. Shall I not drink the cup which My Father has given Me?"

BEFORE THE HIGH PRIEST

12Then the detachment of troops and the captain and the officers of the Jews arrested Jesus and bound Him. 13And they led Him away to Annas

first, for he was the father-in-law of Caiaphas who was high priest that year. 14Now it was Caiaphas who advised the Jews that it was expedient that one man should die for the people.

18:13 Annas first. Annas held the high priesthood office from A.D. 6–15 when Valerius Gratus, Pilate's predecessor, removed him from office. In spite of this, Annas continued to wield influence over the office, most likely because he was still regarded as the true high priest and also because no fewer than 5 of his sons, and his son-in-law Caiaphas, held the office at one time or another. Two trials occurred: one Jewish and one Roman. The Jewish phase began with the informal examination by Annas (vv. 12–14, 19–23), probably giving time for the members of the Sanhedrin to hurriedly gather together. A session before the Sanhedrin was next (Matt. 26:57–68) at which consensus was reached to send Jesus to Pilate (Matt. 27:1, 2). The Roman phase began with a first examination before Pilate (vv. 28–38a; Matt. 27:11–14) and then Herod Antipas ("that fox" Luke 13:32) interrogated Him (Luke 23:6–12). Lastly, Jesus appeared again before Pilate (vv. 38b–19:16; Matt. 27:15–31).

PETER DENIES JESUS

15And Simon Peter followed Jesus, and so did anothera disciple. Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest. 16But Peter stood at the door outside. Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in. 17Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"

He said, "I am not." 18Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves. And Peter stood with them and warmed himself.

DAY 9: Who was Naaman, and what does he teach us about obedience to God?

In 2 Kings 5:1, four phrases describe the importance of Naaman: 1) he was the supreme commander of the army of Syria as indicated by the term "commander," used of an army's highest ranking officer ( Gen. 21:22 ; 1 Sam. 12:9 ; 1 Chr. 27:34 ); 2) he was a great man, a man of high social standing and prominence; 3) he was an honorable man in the eyes of his master, a man highly regarded by the king of Syria because of the military victories he had won; and he was a mighty man of valor, a term used in the Old Testament for both a man of great wealth (Ruth 2:1) and a courageous warrior (Judg. 6:12; 11:1). Severely mitigating against all of this was the fact that he suffered from leprosy, a serious skin disease (v. 27). Naaman's military success was attributable to the God of Israel, who is sovereign over all the nations (Is. 10:13; Amos 9:7).

Because of his personal greatness (v. 1), his huge gift of ten talents of silver, six thousand shekels of gold (about 750 pounds of silver and 150 pounds of gold in v. 5), and diplomatic letter (v. 6), Naaman expected that Elisha would "surely come out to me" (v. 11). He expected personal attention to his need. However, Elisha did not even go out to meet him. Instead, he sent his instructions for

healing through a messenger (v. 10). Naaman was angry because he anticipated a personal cleansing ceremony from the prophet himself. Besides, if Naaman needed to wash in a river, two Syrian rivers were superior to the muddy Jordan. However, it was obedience to God's word that was the issue, not the quality of the water.

Fortunately, Naaman had a servant who pointed out to him that he had been willing to do anything, no matter how hard, to be cured. He should be even more willing, therefore, to do something as easy as washing in a muddy river. Naaman's healing restored his flesh to that "of a little child" (v. 14). Upon his healing, Naaman returned from the Jordan River to Elisha's house in Samaria to give confession of his new belief: "there is no God…except in Israel" (v. 15).

Return to June 9 Readings

June 10

J OHN 18:19–40

JESUS QUESTIONED BY THE HIGH PRIEST

19The high priest then asked Jesus about His disciples and His doctrine. 20Jesus answered him, "I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet,a and in secret I have said nothing. 21Why do you ask Me? Ask those who have heard Me what I said to them. Indeed they know what I said."

22And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, "Do You answer the high priest like that?"

23Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?"

24Then Annas sent Him bound to Caiaphas the high priest.

PETER DENIES TWICE MORE

25Now Simon Peter stood and warmed himself. Therefore they said to him, "You are not also one of His disciples, are you?"

He denied it and said, "I am not!" 26One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?" 27Peter then denied again; and immediately a rooster crowed.

IN PILATE'S COURT

28Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover. 29Pilate then went out to them and said, "What accusation do you bring against this Man?"

30They answered and said to him, "If He were not an evildoer, we would not have delivered Him up to you."

31Then Pilate said to them, "You take Him and judge Him according to your law."

Therefore the Jews said to him, "It is not lawful for us to put anyone to death," 32that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.

33Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"

34Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"

35Pilate answered, "Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?"

36Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."

18:36 My kingdom is not of this world. By this phrase, Jesus meant that His kingdom is not connected to earthly political and national entities, nor does it have its origin in the evil world system that is in rebellion against God. If His kingdom was of this world, He would have fought. The kingships of this world preserve themselves by fighting with force. Messiah's kingdom does not originate in the efforts of man but with the Son of Man forcefully and decisively conquering sin in the lives of His people and someday conquering the evil world system at His Second Coming when He establishes the earthly form of His kingdom. His kingdom was no threat to the national identity of Israel or the political and military identity of Rome. It exists in the spiritual dimension until the end of the age (Rev. 11:15).

37Pilate therefore said to Him, "Are You a king then?" Jesus answered, "You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice."

38Pilate said to Him, "What is truth?" And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all.

TAKING THE PLACE OF BARABBAS

39"But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?"

40Then they all cried again, saying, "Not this Man, but Barabbas!" Now Barabbas was a robber.

DAY 10: Why was the trial of Jesus conducted by the Romans rather than the Sanhedrin?

Jesus was led from the trial before Caiaphas to the Praetorium in John 18:28. This was the headquarters of the commanding officer of the Roman military camp or the headquarters of the Roman military governor (i.e., Pilate). Pilate's normal headquarters was in Caesarea, in the palace that Herod the Great had built for himself. However, Pilate and his predecessors made it a point to be in Jerusalem during the feasts in order to quell any riots. Jerusalem became his praetorium or headquarters. It was "early morning." The word is ambiguous. Most likely, it refers to around 6:00 a.m. since many Roman officials began their day very early and finished by 10:00 or 11:00 a.m. Those who brought Jesus did not go into the Praetorium "lest they should be defiled." Jewish oral law gives evidence that a Jew who entered the dwelling places of Gentiles became ceremonially unclean. Their remaining outside in the colonnade avoided that pollution. John loads this statement with great irony by noting the chief priests' scrupulousness in the matter of ceremonial cleansing, when all the time they were incurring incomparably greater moral defilement by their proceedings against Jesus.

"What accusation…?" (v. 29). This question formally opened the Roman civil phase of proceedings against Jesus. The fact that Roman troops were used at the arrest proves that the Jewish authorities communicated something about this case to Pilate in advance. Although they most likely had expected Pilate to confirm their judgment against Jesus and order His death sentence, Pilate ordered instead a fresh hearing in his presence.

When Pilate told them to take Jesus back and try Him themselves, the Jews objected on the basis that "It is not lawful for us to put anyone to death" (v. 31). When Rome took over Judea and began direct rule through a prefect in

A.D. 6, capital jurisdiction (i.e., the right to execute) was taken away from the Jews and given to the Roman governor. Capital punishment was the most jealously guarded of all the attributes in Roman provincial administration.

By a Roman crucifixion, it also fulfilled "the saying of Jesus" (v. 32) that He would die by being lifted up (3:14; 8:28; 12:32, 33). If the Jews had executed Him, it would have been by throwing Him down and stoning Him. But God providentially controlled all the political procedures to assure that, when sentence was finally passed, He would be crucified by the Romans and not stoned by the Jews, as was Stephen (Acts 7:59).

Return to June 10 Readings

John 19

June 11

J OHN 19:1–22

THE SOLDIERS MOCK JESUS

1So then Pilate took Jesus and scourged Him. 2And the soldiers twisted a crown

of thorns and put it on His head, and they put on Him a purple robe. 3Then they

said,a "Hail, King of the Jews!" And they struck Him with their hands.

4Pilate then went out again, and said to them, "Behold, I am bringing Him out to you, that you may know that I find no fault in Him."

PILATE'S DECISION

5Then Jesus came out, wearing the crown of thorns and the purple robe. And Pilate said to them, "Behold the Man!"

6Therefore, when the chief priests and officers saw Him, they cried out, saying, "Crucify Him, crucify Him!"

Pilate said to them, "You take Him and crucify Him, for I find no fault in Him." 7The Jews answered him, "We have a law, and according to oura law He ought to die, because He made Himself the Son of God."

8Therefore, when Pilate heard that saying, he was the more afraid, 9and went again into the Praetorium, and said to Jesus, "Where are You from?" But Jesus gave him no answer.

10Then Pilate said to Him, "Are You not speaking to me? Do You not know that I have power to crucify You, and power to release You?"

11Jesus answered, "You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the greater sin."

12From then on Pilate sought to release Him, but the Jews cried out, saying, "If you let this Man go, you are not Caesar's friend. Whoever makes himself a king speaks against Caesar."

19:12 not Caesar's friend. This statement by the Jews was loaded with irony, for the Jews' hatred of Rome certainly indicated they too were no friends of Caesar. But they knew Pilate feared Tiberius Caesar (the Roman emperor at the time of Jesus' crucifixion) since he had a highly suspicious personality and exacted ruthless punishment. Pilate had already created upheaval in Palestine by several foolish acts that had infuriated the Jews, and so was under the scrutiny of Rome to see if his ineptness continued. The Jews were intimidating him by threatening another upheaval that could spell the end of his power in Palestine, if he did not execute Jesus.

13When Pilate therefore heard that saying, he brought Jesus out and sat down in the judgment seat in a place that is called The Pavement, but in Hebrew, Gabbatha. 14Now it was the Preparation Day of the Passover, and about the sixth hour. And he said to the Jews, "Behold your King!"

15But they cried out, "Away with Him, away with Him! Crucify Him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar!" 16Then he delivered Him to them to be crucified. So they took Jesus and

led Him away.a

THE KING ON A CROSS

17And He, bearing His cross, went out to a place called the Place of a Skull, which is called in Hebrew, Golgotha, 18where they crucified Him, and two others with Him, one on either side, and Jesus in the center. 19Now Pilate wrote a title and put it on the cross. And the writing was:

19:18 crucified Him. Jesus was made to lie on the ground while His arms were stretched out and nailed to the horizontal beam that He carried. The beam was then hoisted up, along with the victim, and fastened to the vertical beam. His feet were nailed to the vertical beam to which sometimes was attached a piece of wood that served as a kind of seat that partially supported the weight of the body. The latter, however, was designed to prolong and increase the agony, not relieve it. Having been stripped naked and beaten, Jesus could hang in the hot sun for hours if not days. To breathe, it was necessary to push with the legs and pull with the arms, creating excruciating pain. Terrible muscle spasms wracked the entire body; but since collapse meant asphyxiation, the struggle for life continued. two others. Matthew (27:38) and Luke (23:33) use the same word for these two as John used for Barabbas, i.e., guerrilla fighters.

JESUS OF NAZARETH, THE KING OF THE JEWS. 20Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.

21Therefore the chief priests of the Jews said to Pilate, "Do not write, 'The King of the Jews,' but, 'He said, "I am the King of the Jews." ' "

22Pilate answered, "What I have written, I have written."

DAY 11: Describe the abuse that Christ endured during the trial?

In John 19:1, it says that "Pilate took Jesus and scourged Him." Pilate appears to have flogged Jesus as a strategy to set Him free (vv. 4–6). He was hoping that the Jews would be appeased by this action and that sympathy for Jesus' suffering would result in their desire that He be released (Luke 23:13–16). Scourging was a horribly cruel act in which the victim was stripped, tied to a post and beaten by several torturers, i.e., soldiers who alternated when exhausted. For victims who were not Roman citizens, the preferred instrument was a short wooden handle to which several leather thongs were attached. Each leather thong had pieces of bones or metal on the end. The beatings were so savage that sometimes victims died. The body could be torn or lacerated to such an extent that muscles, veins, or bones were exposed. Such flogging often preceded execution in order to weaken and dehumanize the victim (Is. 53:5). Apparently, however, Pilate intended this to create sympathy for Jesus.

Then there was the "crown of thorns" (v. 2). This crown was made from the long spikes (up to 12 inches) of a date palm formed into an imitation of the radiating crowns which oriental kings wore. The long thorns would have cut deeply into Jesus' head, adding to the pain and bleeding. The use of the "purple robe" represented royalty. The robe probably was a military cloak flung around Jesus' shoulders, intended to mock His claim to be King of the Jews.

Pilate declared to the people, "I find no fault in Him" (v. 4), and when he brought Jesus out, he cried, "Behold the Man!" (v. 5). Pilate dramatically presented Jesus after His torturous treatment by the soldiers. Jesus would have been swollen, bruised, and bleeding. Pilate displayed Jesus as a beaten and pathetic figure, hoping to gain the people's choice of Jesus for release. Pilate's phrase is filled with sarcasm since he was attempting to impress upon the Jewish authorities that Jesus was not the dangerous man that they had made Him out to be.

Return to June 11 Readings

June 12

J OHN 19:23–42

23Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece. 24They said therefore among themselves, "Let us not tear it, but cast lots for it, whose it shall be," that the Scripture might be fulfilled which says:

19:23 His garments…and also the tunic. By custom, the clothes of the condemned person were the property of the executioners. The division of the garments suggests that the execution squad was made up of 4 soldiers ( Acts 12:4 ). The tunic was worn next to the skin. The plural garments probably refers to other clothes, including an outer garment, belt, sandals, and head covering.

19:24 John cites Psalm 22:18. In the psalm, David, beset by physical distress and mockery by his opponents, used the symbolism of the common practice in an execution scene in which the executioner divided the victim's clothes to portray the depth of his trouble. It is notable that David precisely described a form of execution that he had never seen. The passage was typologically prophetic of Jesus, David's heir to the messianic throne ( Matt. 27:46 ; Mark 15:34 ).

"They divided My garments among them,

And for My clothing they cast lots."a

Therefore the soldiers did these things.

BEHOLD YOUR MOTHER

25Now there stood by the cross of Jesus His mother, and His mother's sister,

Mary the wife of Clopas, and Mary Magdalene. 26When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, "Woman, behold your son!" 27Then He said to the disciple, "Behold your mother!" And from that hour that disciple took her to his own home.

IT IS FINISHED

28After this, Jesus, knowinga that all things were now accomplished, that the Scripture might be fulfilled, said, "I thirst!" 29Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to His mouth. 30So when Jesus had received the sour wine, He said, "It is finished!" And bowing His head, He gave up His spirit.

JESUS' SIDE IS PIERCED

31Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. 32Then the soldiers came and broke the legs of the first and of the other who

was crucified with Him. 33But when they came to Jesus and saw that He was

already dead, they did not break His legs. 34But one of the soldiers pierced His

side with a spear, and immediately blood and water came out. 35And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you may believe. 36For these things were done that the

Scripture should be fulfilled, "Not one of His bones shall be broken."a 37And

again another Scripture says, "They shall look on Him whom they pierced."a

JESUS BURIED IN JOSEPH'S TOMB

38After this, Joseph of Arimathea, being a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave

him permission. So he came and took the body of Jesus. 39And Nicodemus, who at first came to Jesus by night, also came, bringing a mixture of myrrh and aloes, about

a hundred pounds. 40Then they took the body of Jesus, and bound it in strips of

linen with the spices, as the custom of the Jews is to bury. 41Now in the place where He was crucified there was a garden, and in the garden a new tomb in which

no one had yet been laid. 42So there they laid Jesus, because of

the Jews' Preparation Day, for the tomb was nearby.

DAY 12: Was there any question as to whether Jesus died or not?

In His death on the cross, Jesus finally cried out, "It is finished!" (John 19:30). The verb here carries the idea of fulfilling one's task and, in religious contexts, has the idea of fulfilling one's religious obligations. The entire work of redemption had been brought to completion. The single Greek word here (translated "it is finished") has been found in the papyri being placed on receipts for taxes meaning paid in full (Col. 3:13, 14). "He gave up His spirit." The sentence signaled that Jesus handed over His spirit as an act of His will. No one took His life from Him, for He voluntarily and willingly gave it up (10:17, 18).

It was "Preparation Day" (v. 31). This refers to Friday, the day before or the preparation day for the Sabbath. "Bodies should not remain on the cross on the Sabbath." The normal Roman practice was to leave crucified men and women on the cross until they died (and this could take days) and then leave their rotting bodies hanging there to be devoured by vultures. The Mosaic Law insisted that anyone being impaled (usually after execution) should not remain there overnight (Deut. 21:22, 23). Such a person was under God's curse, and to leave him exposed would be to desecrate the land in their minds. So "the Jews asked Pilate that their legs might be broken." In order to hasten death for certain reasons, soldiers would smash the legs of the victim with an iron mallet. Not only did this action induce shock and additional loss of blood, but it prevented the victim from pushing with his legs to keep breathing, and thus the victim died due to asphyxiation.

However, the soldier's stabbing of Jesus' side caused significant penetration because of the sudden flow of blood and water (v. 34). Either the spear pierced Jesus' heart or the chest cavity was pierced at the bottom. In either event, John mentioned the outflow of blood and water to emphasize that Jesus was unquestionably dead.

Return to June 12 Readings

John 20

June 13

J OHN 20:1–31

THE EMPTY TOMB

1Now on the first day of the week Mary Magdalene went to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 2Then she ran and came to Simon Peter, and to the other disciple, whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we do not know where they have laid Him."

3Peter therefore went out, and the other disciple, and were going to the tomb. 4So they both ran together, and the other disciple outran Peter and came to the tomb first. 5And he, stooping down and looking in, saw the linen cloths lying there; yet he did not go in. 6Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there, 7and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself. 8Then the other disciple, who came to the tomb first, went in also; and he saw and believed. 9For as yet they did not know the Scripture, that He must rise again from the dead. 10Then the disciples went away again to their own homes.

20:9 did not know the Scripture. Neither Peter nor John understood that Scripture said Jesus would rise (Ps. 16:10). This is evident by the reports of Luke ( 24:25–27 , 32 , 44–47 ). Jesus had foretold His resurrection ( 2:19 ; Matt. 16:21 ; Mark 8:31 ; 9:31 ; Luke 9:22 ), but they would not accept it ( Matt. 16:22 ; Luke 9:44, 45). By the time John wrote this Gospel, the church had developed an understanding of the Old Testament prediction of Messiah's resurrection.

MARY MAGDALENE SEES THE RISEN LORD

11But Mary stood outside by the tomb weeping, and as she wept she stooped down and looked into the tomb. 12And she saw two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain. 13Then they said to her, "Woman, why are you weeping?"

She said to them, "Because they have taken away my Lord, and I do not know where they have laid Him."

14Now when she had said this, she turned around and saw Jesus standing there, and did not know that it was Jesus. 15Jesus said to her, "Woman, why are you weeping? Whom are you seeking?"

She, supposing Him to be the gardener, said to Him, "Sir, if You have carried Him away, tell me where You have laid Him, and I will take Him away."

16Jesus said to her, "Mary!"

She turned and said to Him,a "Rabboni!" (which is to say, Teacher). 17Jesus said to her, "Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, 'I am ascending to My Father and your Father, and to My God and your God.' "

18Mary Magdalene came and told the disciples that she had seen the Lord,a

and that He had spoken these things to her.

THE APOSTLES COMMISSIONED

19Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled,a for fear of the Jews,

Jesus came and stood in the midst, and said to them, "Peace be with you." 20When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord.

21So Jesus said to them again, "Peace to you! As the Father has sent Me, I also send you." 22And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. 23If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained."

SEEING AND BELIEVING

24Now Thomas, called the Twin, one of the twelve, was not with them when Jesus came. 25The other disciples therefore said to him, "We have seen the Lord."

So he said to them, "Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe."

26And after eight days His disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, "Peace to you!" 27Then He said to Thomas, "Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing."

28And Thomas answered and said to Him, "My Lord and my God!" 29Jesus said to him, "Thomas,a because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed."

THAT YOU MAY BELIEVE

30And truly Jesus did many other signs in the presence of His disciples,

which are not written in this book; 31but these 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.

DAY 13: Describe the resurrection appearances of Jesus to His followers.

John 20 records the appearances of Jesus to His own followers: 1) the appearance to Mary Magdalene (vv. 1–18); 2) the appearance to the 10 disciples (vv. 19–23); and 3) the appearance to Thomas (vv. 24–29). Jesus did not appear to unbelievers (see 14:19; 16:16, 22) because the evidence of His resurrection would not have convinced them as the miracles had not (Luke 16:31). The god of this world had blinded them and prevented their belief (2 Cor. 4:4). Jesus, therefore, appears exclusively to His own in order to confirm their faith in the living Christ. Such appearances were so profound that they transformed the disciples from cowardly men hiding in fear to bold witnesses for Jesus (e.g., Peter; see 18:27; Acts 2:14–39). Once again John's purpose in recording these resurrection appearances was to demonstrate that Jesus' physical and bodily resurrection was the crowning proof that He truly is the Messiah and Son of God who laid down His life for His own (10:17, 18; 15:13; Rom. 1:4).

In particular, His appearance to Thomas, who has already been portrayed as loyal but pessimistic, is insightful (vv. 24–26). Jesus did not rebuke Thomas for his failure, but instead compassionately offered him proof of His resurrection. Jesus lovingly met him at the point of his weakness (2 Tim. 2:13). Thomas's actions indicated that Jesus had to convince the disciples rather forcefully of His resurrection, i.e., they were not gullible people predisposed to believing in resurrection. The point is they would not have fabricated it or hallucinated it, since they were so reluctant to believe even with the evidence they could see.

With the words "My Lord and my God!" (v. 28), Thomas declared his firm belief in the resurrection and, therefore, the deity of Jesus the Messiah and Son of God (Titus 2:13). This is the greatest confession a person can make. Thomas's

confession functions as the fitting capstone of John's purpose in writing (vv. 30, 31).

Return to June 13 Readings

John 21

June 14

J OHN 21:1–25

BREAKFAST BY THE SEA

1After these things Jesus showed Himself again to the disciples at the Sea of

Tiberias, and in this way He showed Himself: 2Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His

disciples were together. 3Simon Peter said to them, "I am going fishing."

They said to him, "We are going with you also." They went out and immediatelya

got into the boat, and that night they caught nothing. 4But when the morning had now come, Jesus stood on the shore; yet the disciples did not know that it was

Jesus. 5Then Jesus said to them, "Children, have you any food?"

They answered Him, "No." 6And He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast, and now they were not able to draw it in because of the multitude of fish.

7Therefore that disciple whom Jesus loved said to Peter, "It is the Lord!" Now when Simon Peter heard that it was the Lord, he put on his outer garment (for he had removed it), and plunged into the sea. 8But the other disciples came in the little boat (for they were not far from land, but about two hundred cubits), dragging the net with fish. 9Then, as soon as they had come to land, they saw a fire of coals there, and fish laid on it, and bread. 10Jesus said to them, "Bring some of the fish which you have just caught."

11Simon Peter went up and dragged the net to land, full of large fish, one hundred and fifty-three; and although there were so many, the net was not broken. 12Jesus said to them, "Come and eat breakfast." Yet none of the disciples dared ask Him, "Who are You?"—knowing that it was the Lord. 13Jesus then came and took the bread and gave it to them, and likewise the fish.

14This is now the third time Jesus showed Himself to His disciples after He was raised from the dead.

JESUS RESTORES PETER

15So when they had eaten breakfast, Jesus said to Simon Peter, "Simon,

son of Jonah,a do you love Me more than these?"

He said to Him, "Yes, Lord; You know that I love You." He said to him, "Feed My lambs." 16He said to him again a second time, "Simon, son of Jonah,a do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My sheep." 17He said to him the third time, "Simon, son of Jonah,a do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?"

And he said to Him, "Lord, You know all things; You know that I love You."

Jesus said to him, "Feed My sheep. 18Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you

where you do not wish." 19This He spoke, signifying by what death he would glorify God. And when He had spoken this, He said to him, "Follow Me."

21:18, 19 A prophecy of Peter's martyrdom. Jesus' call of devotion to Him would also mean that Peter's devotion would entail his own death ( Matt. 10:37– 39 ). Whenever any Christian follows Christ, he must be prepared to suffer and die (Matt. 16:24–26). Peter lived 3 decades serving the Lord and anticipating the death that was before him (2 Pet. 1:12–15), but he wrote that such suffering and death for the Lord brings praise to God (1 Pet. 4:14–16). Church tradition records that Peter suffered martyrdom under Nero (ca. A.D. 67–68), being crucified upside down, because he refused to be crucified like his Lord.

THE BELOVED DISCIPLE AND HIS BOOK

20Then Peter, turning around, saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper, and said, "Lord, who is the one who betrays You?" 21Peter, seeing him, said to Jesus, "But Lord, what about this man?"

22Jesus said to him, "If I will that he remain till I come, what is that to you? You follow Me."

23Then this saying went out among the brethren that this disciple would not die. Yet Jesus did not say to him that he would not die, but, "If I will that he remain till I come, what is that to you?"

24This is the disciple who testifies of these things, and wrote these things; and we know that his testimony is true.

25And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written. Amen.

DAY 14: How does Jesus deal with Peter's denial of Him during the trial?

In John 21:15–17, the meaning of this section hinges upon the usage of two synonyms for love. In terms of interpretation, when two synonyms are placed in close proximity in context, a difference in meaning, however slight, is emphasized. When Jesus asked Peter if he loved Him, He used a word for love that signified total commitment. Peter responded with a word for love that signified his love for Jesus, but not necessarily his total commitment. This was not because he was reluctant to express that greater love, but because he had been disobedient and denied the Lord in the past. He was, perhaps, now reluctant to make a claim of supreme devotion when, in the past, his life did not support such a claim. Jesus pressed home to Peter the need for unswerving devotion by repeatedly asking Peter if he loved Him supremely. The essential message here is that Jesus demands total commitment from His followers. Their love for Him must place Him above their love for all else. Jesus confronted Peter with love because He wanted Peter to lead the apostles (Matt. 16:18), but in

order for Peter to be an effective shepherd, his overwhelming drive must exemplify supreme love for his Lord.

In v. 15, when Jesus asked him if he loved Him "more than these," He probably refers to the fish (v. 11) representing Peter's profession as a fisherman, for he had gone back to it while waiting for Jesus (v. 3). Jesus wanted Peter to love Him so supremely as to forsake all that he was familiar with and be exclusively devoted to being a fisher of men (Matt. 4:19). The phrase may refer to the other disciples, since Peter had claimed he would be more devoted than all the others (Matt. 26:33). "Feed My lambs." The word "feed" conveys the idea of being devoted to the Lord's service as an undershepherd who cares for His flock ( 1 Pet. 5:1–4 ). The word has the idea of constantly feeding and nourishing the sheep. This served as a reminder that the primary duty of the messenger of Jesus Christ is to teach the word of God (2 Tim. 4:2). Acts 1–13 records Peter's obedience to this commission. In v. 17, "Peter was grieved." The third time Jesus asked Peter, He used Peter's word for love that signified something less than total devotion, questioning even that level of love Peter thought he was safe in claiming. The lessons driven home to Peter grieved his heart, so that he sought for a proper understanding of his heart, not by what he said or had done, but based on the Lord's omniscience (2:24, 25).

Return to June 14 Readings

The Acts of the Apostles

Acts 1

June 15

A CTS 1:1–26

Prologue

1The former account I made, O Theophilus, of all that Jesus began both to

do and teach, 2until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, 3to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.

1:3 presented Himself…by many infallible proofs. John 20:30 ; 1 Corinthians 15:5–8 . To give the apostles confidence to present His message, Jesus entered a locked room (John 20:19), showed His crucifixion wounds (Luke 24:39), and ate and drank with the disciples (Luke 24:41–43). forty days. The time period between Jesus' resurrection and ascension during which He appeared at intervals to the apostles and others (1 Cor. 15:5–8) and provided convincing evidence of His resurrection. kingdom of God. Here this expression refers to the sphere of salvation, the gracious domain of divine rule over believers' hearts (1 Cor. 6:9; Eph. 5:5; Col. 1:13, 14; Rev. 11:15; 12:10). This was the dominant theme during Christ's earthly ministry ( Matt. 4:23 ; 9:35 ; Mark 1:15 ; Luke 4:43 ; 9:2 ; John 3:3– 21 ).

THE HOLY SPIRIT PROMISED

4And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, "which," He said, "you have heard from Me; 5for John truly baptized with water, but you shall be

baptized with the Holy Spirit not many days from now." 6Therefore, when they had come together, they asked Him, saying, "Lord, will You at this time restore the kingdom to Israel?" 7And He said to them, "It is not for you to know times or

seasons which the Father has put in His own authority. 8But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Mea in Jerusalem, and in all Judea and Samaria, and to the end of the earth."

1:8 The apostles' mission of spreading the gospel was the major reason the Holy Spirit empowered them. This event dramatically altered world history, and the gospel message eventually reached all parts of the earth (Matt. 28:19, 20). receive power. The apostles had already experienced the Holy Spirit's saving, guiding, teaching, and miracle-working power. Soon they would receive His indwelling presence and a new dimension of power for witness (2:4; 1 Cor. 6:19, 20 ; Eph. 3:16 , 20 ). witnesses. People who tell the truth about Jesus Christ ( John 14:26 ; 1 Pet. 3:15 ). The Greek word means "one who dies for his faith" because that was commonly the price of witnessing. Judea. The region in which Jerusalem was located. Samaria. The region immediately to the north of Judea.

JESUS ASCENDS TO HEAVEN

9Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. 10And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, 11who also said, "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven."

THE UPPER ROOM PRAYER MEETING

12Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey. 13And when they had entered, they went up into the upper room where they were staying: Peter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and Simon the Zealot; and Judas the son of James. 14These all continued with one accord in prayer and supplication,a with the women and Mary the mother of Jesus, and with His brothers.

MATTHIAS CHOSEN

15And in those days Peter stood up in the midst of the disciplesa (altogether the

number of names was about a hundred and twenty), and said, 16"Men and brethren, this Scripture had to be fulfilled, which the Holy Spirit spoke before by the mouth of

David concerning Judas, who became a guide to those who arrested Jesus; 17for he was numbered with us and obtained a part in this ministry." 18(Now this man purchased a field with the wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed out. 19And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.)

20"For it is written in the Book of Psalms:

'Let his dwelling place be desolate, And let no one live in it';a

and,

'Letb another take his office.'c

21"Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, 22beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection."

23And they proposed two: Joseph called Barsabas, who was surnamed Justus, and Matthias. 24And they prayed and said, "You, O Lord, who know the hearts of all, show which of these two You have chosen 25to take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place." 26And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles.

DAY 15: When and why did the northern kingdom of Israel come to an end?

In 2 Kings 17:6, it says that the "king of Assyria took Samaria and carried Israel away to Assyria." The capture of Samaria by Sargon II marked the end of the northern kingdom in 722 B.C. According to Assyrian records, the Assyrians deported 27,290 inhabitants of Israel to distant locations. The relocation of populations was characteristic of Assyrian policy during that era. The Israelites were resettled in the upper Tigris-Euphrates Valley and never returned to the Promised Land. "Halah" was a city northeast of Nineveh. The "Habor" River was a northern tributary of the Euphrates. The "cities of the Medes" were northeast of Nineveh. Samaria was resettled with foreigners (v. 24). God did what He said He would do in Deuteronomy 28. The Jews were carried as far east as Susa, where the Book of Esther later took place.

In vv. 7–23, the writer departs from quoting his written sources and gives his own explanation for the captivity of Israel. Judah is included, though her captivity did not occur until 605/604–586 B.C. at the hands of the Babylonians. Her sins were the same. Here is a very full and impressive vindication of God's action in punishing His privileged but rebellious and apostate people. In v. 7, he begins by stating that the Israelites had sinned against the Lord who had redeemed them from Egypt. Gross perversion of the worship of God and national propensity to idolatry finally exhausted divine patience. The idolatry of Israel is described in vv. 7–12. In response to Israel's actions, the Lord sent His prophets to Israel and Judah with a message of repentance (v. 13). However, the people failed to respond to the prophets' messages, because, like their fathers, they did not have faith in the Lord (v. 14). Their lack of faith resulted in disobedience to the Lord's commands and the further pursuit of idolatry (vv. 15– 17 ). The idolatry of Israel (and Judah) brought forth the anger of the Lord, which resulted in exile (v. 18). The "great sin" of both Israel and Judah was their continual following of the sinful pattern of Jeroboam I, departing from the Lord and practicing idolatry, thus bringing down the judgment of captivity predicted by the prophets (vv. 19–23).

Return to June 15 Readings

Acts 2

June 16

A CTS 2:1–21

COMING OF THE HOLY SPIRIT

1When the Day of Pentecost had fully come, they were all with one accorda

in one place. 2And suddenly there came a sound from heaven, as of a

rushing mighty wind, and it filled the whole house where they were sitting. 3Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 4And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

2:3 The disciples could not comprehend the significance of the Spirit's arrival without the Lord sovereignly illustrating what was occurring with a visible phenomenon. tongues, as of fire. Just as the sound, like wind, was symbolic, these were not literal flames of fire but supernatural indicators, like fire, that God had sent the Holy Spirit upon each believer. In Scripture, fire often denoted the divine presence (Ex. 3:2–6). God's use of a firelike appearance here parallels what He did with the dove when Jesus was baptized (Matt. 3:11; Luke 3:16).

THE CROWD'S RESPONSE

5And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. 6And when this sound occurred, the multitude came together, and

were confused, because everyone heard them speak in his own language. 7Then they were all amazed and marveled, saying to one another, "Look, are not all these who speak Galileans? 8And how is it that we hear, each in our own language in which we were born? 9Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10Phrygia

and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from

Rome, both Jews and proselytes, 11Cretans and Arabs—we hear them

speaking in our own tongues the wonderful works of God." 12So they were all amazed and perplexed, saying to one another, "Whatever could this mean?"

2:7 Galileans. Inhabitants of the mostly rural area of northern Israel around the Sea of Galilee. Galilean Jews spoke with a distinct regional accent and were considered to be unsophisticated and uneducated by the southern Judean Jews. When Galileans were seen to be speaking so many different languages, the Judean Jews were astonished.

13Others mocking said, "They are full of new wine."

PETER'S SERMON

14But Peter, standing up with the eleven, raised his voice and said to them, "Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words. 15For these are not drunk, as you suppose, since it is only the third hour of the day. 16But this is what was spoken by the prophet Joel:

17'And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and your daughters shall prophesy, Your young men shall see visions, Your old men shall dream dreams. 18And on My menservants and on My maidservants I will pour out My Spirit in those days; And they shall prophesy. 19I will show wonders in heaven above And signs in the earth beneath: Blood and fire and vapor of smoke. 20The sun shall be turned into darkness,

And the moon into blood, Before the coming of the great and awesome day of the LORD. 21And it shall come to pass That whoever calls on the name of the

LORD Shall be saved.'a

DAY 16: What can we learn about the Holy Spirit's special role from the Book of Acts?

One of the cautions we must exercise in studying and teaching from the Book of Acts has to do with the difference between description and prescription. The difference plays an important role in interpreting the historical biblical books. The Bible's description of an event does not imply that the event or action can, should, or will be repeated.

The role of the Holy Spirit in His arrival as the promised Helper (John 14:17), which Acts describes as a startling audiovisual event (2:1–13), had some partial and selected repetitions (8:14–19; 10:44–48; 19:1–7). These were special cases in which believers are reported to have received or been filled with the Holy Spirit. In each of these cases, the sound of a rushing mighty wind and the tongues as of fire that were present in the original event (2:1–13) were absent, but the people spoke in tongues they did not know (but others recognized). These events should not be taken as the basis for teaching that believers today should expect the same tongue-evidence to accompany the filling of the Holy Spirit. Even in Acts itself, genuine conversions did not necessarily lead to extraordinary filling by the Holy Spirit. For example, a crowd of three thousand people believed and were baptized on the same Day of Pentecost (2:41) that started so dramatically, yet there is no mention of tongues. So, why in some cases did tongues accompany the confirmation of faith? That this actually occurred likely demonstrated that believers were being drawn from very different groups into the church. Each new group received a special welcome from the Holy Spirit. Thus, Samaritans (8:14–19), Gentiles (10:44–48), and believers from the old covenant (19:1–7) were added to the church, and the unity of the church was established. To demonstrate that unity, it was imperative to have some replication in each instance of what had occurred at Pentecost with the believing Jews, such as the presence of the apostles and the coming of the

Spirit, manifestly indicated through speaking in the languages of Pentecost.

Return to June 16 Readings

June 17

A CTS 2:22–47

22"Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— 23Him, being delivered by the determined purpose and foreknowledge of God, you have takena by lawless hands, have crucified, and put to death; 24whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. 25For David says concerning Him:

'I foresaw the LORD always before my face, For He is at my right hand, that I may not be shaken. 26Therefore my heart rejoiced, and my tongue was glad; Moreover my flesh also will rest in hope. 27For You will not leave my soul in Hades, Nor will You allow Your Holy One to see corruption. 28You have made known to me the ways of life;

You will make me full of joy in Your presence.'a

29"Men and brethren, let me speak freely to you of the patriarch David, that he

is both dead and buried, and his tomb is with us to this day. 30Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne,a 31he, foreseeing this, spoke concerning the resurrection of the Christ,

that His soul was not left in Hades, nor did His flesh see corruption. 32This Jesus

God has raised up, of which we are all witnesses. 33Therefore being exalted to the right hand of God, and having received from the Father the promise of the

Holy Spirit, He poured out this which you now see and hear.

34"For David did not ascend into the heavens, but he says himself:

'The LORD said to my Lord, "Sit at My right hand, 35Till I make Your enemies Your footstool." 'a

36"Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ."

37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"

38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. 39For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."

VITAL CHURCH GROWS

40And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation." 41Then those who gladlya received his word

were baptized; and that day about three thousand souls were added to them. 42And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers. 43Then fear came upon every soul, and many wonders and signs were done through the apostles. 44Now all who believed were together, and had all things in common, 45and sold their possessions and goods, and divided them among all, as anyone had need.

2:42 apostles' doctrine. The foundational content for the believer's spiritual growth and maturity was the Scripture, God's revealed truth, which the apostles received and taught faithfully. fellowship. Literally, "partnership" or "sharing." Because Christians become partners with Jesus Christ and all other believers ( 1 John 1:3 ), it is their spiritual duty to stimulate one another to righteousness and obedience ( Rom. 12:10 ; 13:8 ; 15:5 ; Gal. 5:13 ; Eph. 4:2 , 25 ; 5:21 ; Col. 3:9 ; 1 Thess. 4:9 ; Heb. 3:13 ; 10:24 , 25 ; 1 Pet. 4:9 , 10 ). breaking of bread. A reference to the Lord's Table, or Communion, which is mandatory for all Christians to observe (1 Cor. 11:24–29). prayers. Of individual believers and the church corporately (see 1:14, 24; 4:24–31; John 14:13, 14).

46So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47praising God and having favor with all the people. And the Lord added to the churcha daily those who were being saved.

DAY 17: In response to Peter's sermon, what instructions were given on how to become a Christian?

Those who listened to that powerful sermon were "cut to the heart" (v. 37). The Greek word for cut means "pierce" or "stab," and thus denotes something sudden and unexpected. In grief, remorse, and intense spiritual conviction, Peter's listeners were stunned by his indictment that they had killed their Messiah.

"Repent" (v. 38). This refers to a change of mind and purpose that turns an individual from sin to God (1 Thess. 1:9). Such change involves more than fearing the consequences of God's judgment. Genuine repentance knows that the evil of sin must be forsaken and the Person and work of Christ totally and singularly embraced. Peter exhorted his hearers to repent; otherwise, they would not experience true conversion.

"Be baptized." This Greek word means "be dipped" or "immersed" in water. Peter was obeying Christ's command from Matthew 28:19 and urging the people who repented and turned to the Lord Christ for salvation to identify, through the waters of baptism, with His death, burial, and resurrection ( 19:5 ; Rom. 6:3 , 4 ; 1 Cor. 12:13 ; Gal. 3:27 ). This is the first time the apostles publicly enjoined people to obey that ceremony. Prior to this, many Jews had experienced the baptism of John the Baptist and were also familiar with the baptism of Gentile converts to Judaism (proselytes).

"In the name of Jesus Christ." For the new believer, it was a crucial but costly identification to accept. "For the remission of sins." This might better be translated "because of the remission of sins." Baptism does not produce forgiveness and cleansing from sin. The reality of forgiveness precedes the rite of baptism (v. 41). Genuine repentance brings from God the forgiveness (remission) of sins (Eph. 1:7); and because of that, the new believer was to be baptized.

"Receive the gift of the Holy Spirit." The one-time act by which God places His Spirit into the believer's life.

Return to June 17 Readings

Acts 3

June 18

A CTS 3:1–26

A LAME MAN HEALED

1Now Peter and John went up together to the temple at the hour of prayer, the

ninth hour. 2And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms from those who entered the temple; 3who, seeing Peter and John about to go into the

temple, asked for alms. 4And fixing his eyes on him, with John, Peter said, "Look

at us." 5So he gave them his attention, expecting to receive something from

them. 6Then Peter said, "Silver and gold I do not have, but what I do have I give

you: In the name of Jesus Christ of Nazareth, rise up and walk." 7And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength. 8So he, leaping up, stood and walked and entered the temple

with them—walking, leaping, and praising God. 9And all the people saw him

walking and praising God. 10Then they knew that it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.

PREACHING IN SOLOMON'S PORTICO

11Now as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch which is called Solomon's, greatly amazed. 12So when Peter saw it, he responded to the people: "Men of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walk? 13The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go. 14But you denied the Holy One and the Just, and asked for a murderer

to be granted to you, 15and killed the Prince of life, whom God raised from the

dead, of which we are witnesses. 16And His name, through faith in His name, has made this man strong, whom you see and know. Yes, the faith which comes through Him has given him this perfect soundness in the presence of you all.

3:13 The God of Abraham, Isaac, and Jacob. A description of God familiar to Peter's Jewish audience (Ex. 3:6, 15; 1 Kin. 18:36; 1 Chr. 29:18; 2 Chr. 30:6; Matt. 22:32). He used this formula, which stressed God's covenant faithfulness, to demonstrate that he declared the same God and Messiah whom the prophets had proclaimed. His Servant Jesus. Peter depicted Jesus as God's personal representative. This is an unusual New Testament title for Jesus, used only 4 other places (v. 26; 4:27, 30; Matt. 12:18), but a more familiar Old Testament name for Messiah (Is. 42:1–4, 19; 49:5–7; 52:13–53:12; Matt. 20:28; John 6:38; 8:28; 13:1–7). Pilate…determined to let Him go. Pontius Pilate, the Roman governor at Jesus' trial, came from a national tradition that strongly supported justice. He knew Jesus' crucifixion would be unjust and therefore declared Him innocent 6 times (Luke 23:4, 14, 15, 22; John 18:38; 19:4, 6) and repeatedly sought to release Him (Luke 23:13–22; John 19:12, 13).

3:15 killed…God raised…we are witnesses. Peter's confident and forceful declaration (1 Cor. 15:3–7) was a clear defense of and provided further evidence for Christ's resurrection. Peter's claim was undeniable; the Jews never showed any evidence, such as Jesus' corpse, to disprove it. Prince of life. The Greek word for "prince" means originator, pioneer, or beginner of something. Both Hebrews 2:10 and 12:2 translate it "author." It describes Jesus as the Divine Originator of life (Ps. 36:9; Heb. 2:10; 12:2; 1 John 5:11, 20).

17"Yet now, brethren, I know that you did it in ignorance, as did also your rulers. 18But those things which God foretold by the mouth of all His prophets, that the

Christ would suffer, He has thus fulfilled. 19Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, 20and that He may send Jesus Christ, who

was preached to you before,a 21whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began. 22For Moses truly said to the fathers, 'The LORD your God will raise up for you a Prophet like me from your brethren. Him you

shall hear in all things, whatever He says to you. 23And it shall be that every soul who will not hear that Prophet shall be utterly destroyed from among the people.'a 24Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretolda these days. 25You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, 'And in your seed all the families of the earth shall be blessed.'a 26To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities."

3:19 Repent…be converted. "Converted" is a frequent New Testament word that relates to sinners turning to God ( 9:35 ; 14:15 ; 26:18 , 20 ; Luke 1:16 , 17 ; 2 Cor. 3:16 ; 1 Pet. 2:25 ). your sins…blotted out. Ps. 51:9 ; Is. 43:25 ; 44:22 . Blotted out compares forgiveness to the complete wiping away of ink from the surface of a document (Col. 2:14).

DAY 18: How did Judah and Jerusalem finally fall?

Responding to King Zedekiah's rebellion in 2 Kings 24:20, Nebuchadnezzar sent his whole army to lay siege against the city of Jerusalem (2 Kin. 25:1). The siege began in January 588 B.C. and lasted until July 586 B.C. In August 586 B.C., one month after the Babylonian breakthrough of Jerusalem's walls (vv. 2–4), Nebuzaradan, the commander of Nebuchadnezzar's own imperial guard, was sent by the king to oversee the destruction of Jerusalem. The dismantling and destruction of Jerusalem was accomplished by the Babylonians in an orderly progression (v. 8).

First, Jerusalem's most important buildings were burned (v. 9). Second, the Babylonian army tore down Jerusalem's outer walls, the city's main defense (v. 10). Third, Nebuzaradan organized and led a forced march of remaining Judeans into exile in Babylon (vv. 11, 12). The exiles included survivors from Jerusalem and those who had surrendered to the Babylonians before the capture of the city. Only poor, unskilled laborers were left behind to tend the vineyards and farm the fields. Fourth, the items made with precious metals in the temple were carried away to Babylon (vv. 13–17). Fifth, Nebuzaradan took Jerusalem's remaining leaders to Riblah, where Nebuchadnezzar had them executed. This insured that they would never lead another rebellion against Babylon (vv. 18–21).

"Thus Judah was carried away captive from its own land" (v. 21). Exile was the ultimate curse brought upon Judah because of her disobedience to the Mosaic Covenant (Lev. 26:33; Deut. 28:36, 64). The Book of Lamentations records the sorrow of Jeremiah over this destruction of Jerusalem.

Return to June 18 Readings

Acts 4

June 19

A CTS 4:1–22

PETER AND JOHN ARRESTED

1Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, 2being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead. 3And they laid hands on them, and put them in custody until the next day, for it was already evening. 4However, many of those who heard the word believed; and the number of the men came to be about five thousand.

4:1 priests. The office of priest in the Old Testament began with Aaron and his sons (Lev. 8). They became the human intermediaries between holy God and sinful humanity. They were characterized by 3 qualities: 1) they were chosen and set apart for priestly service by God; 2) they were to be holy in character; and 3) they were the only ones allowed to come near to God on behalf of the people with the high priest being the chief go-between on the Day of Atonement (Lev. 16). the captain of the temple. Chief of the temple police force (composed of Levites) and second-ranking official to the high priest. The Romans had delegated the temple-policing responsibility to the Jews.

4:2 preached in Jesus the resurrection. This part of the apostles' message was the most objectionable to the Jewish leaders. They had executed Christ as a blasphemer and now Peter and John were proclaiming His resurrection.

ADDRESSING THE SANHEDRIN

5And it came to pass, on the next day, that their rulers, elders, and scribes, 6as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem. 7And when they had set them in the midst, they asked, "By what power or by what name have you done this?"

8Then Peter, filled with the Holy Spirit, said to them, "Rulers of the people and

elders of Israel: 9If we this day are judged for a good deed done to a helpless

man, by what means he has been made well, 10let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole. 11This is the 'stone which was rejected by you builders, which has

become the chief cornerstone.'a 12Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved."

4:8 filled with the Holy Spirit. Because Peter was under the control of the Spirit, he was able to face persecution and preach the gospel with power ( Luke 12:11 , 12 ).

4:12 no other name. This refers to the exclusivism of salvation by faith in Jesus Christ. There are only two religious paths: the broad way of works salvation leading to eternal death, and the narrow way of faith in Jesus, leading to eternal life (Matt. 7:13, 14; John 10:7, 8; 14:6). Sadly, the Sanhedrin and its followers were on the first path.

THE NAME OF JESUS FORBIDDEN

13Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they

had been with Jesus. 14And seeing the man who had been healed standing with

them, they could say nothing against it. 15But when they had commanded them

to go aside out of the council, they conferred among themselves, 16saying, "What shall we do to these men? For, indeed, that a notable miracle has been done through them is evident to all who dwell in Jerusalem, and we cannot deny

it. 17But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name."

4:13 uneducated and untrained men. Peter and John were not educated in

the rabbinical schools and had no formal training in Old Testament theology.

18So they called them and commanded them not to speak at all nor teach in the name of Jesus. 19But Peter and John answered and said to them, "Whether it is right in the sight of God to listen to you more than to God, you judge. 20For we cannot but speak the things which we have seen and heard." 21So when they had further threatened them, they let them go, finding no way of punishing them, because of the people, since they all glorified God for what had been done. 22For the man was over forty years old on whom this miracle of healing had been performed.

DAY 19: List the ministries of the Holy Spirit.

Baptismal Medium 1 Corinthians 12:13

Calls to Ministry Acts 13:2–4 Channel of Divine 2 Samuel 23:2; Nehemiah 9:30; Zechariah 7:12; Revelation John 14:17 Empowers Exodus 31:1, 2; Judges 13:25; Acts 1:8 Fills Luke 4:1; Acts 2:4; Ephesians 5:18 Guarantees 2 Corinthians 1:22; 5:5; Ephesians 1:14 Guards 2 Timothy 1:14 Helps John 14:16, 26; 15:26; 16:7 Illuminates 1 Corinthians 2:10–13 Indwells Romans 8:9–11; 1 Corinthians 3:16; 6:19 Intercedes Romans 8:26, 27 Produces Fruit Galatians 5:22, 23 Provides Spiritual Galatians 5:16, 18, 25 Character Regenerates John 3:5, 6, 8 Restrains/Convicts of Sin Genesis 6:3; John 16:8–10; Acts 7:51 Sanctifies Romans 15:16 ; 1 Corinthians 6:11 ; 2 Thessalonians 2:13 Seals 2 Corinthians 1:22; Ephesians 1:14; 4:30 Selects Overseers Acts 20:28 Source of Fellowship 2 Corinthians 13:14; Philippians 2:1 Source of Liberty 2 Corinthians 3:17, 18 Source of Power Ephesians 3:16 Source of Unity Ephesians 4:3, 4 Source of Spiritual Gifts 1 Corinthians 12:4–11 Teaches John 14:26; Acts 15:28; 1 John 2:20, 27

Return to June 19 Readings

June 20

A CTS 4:23–37

PRAYER FOR BOLDNESS

23And being let go, they went to their own companions and reported all that the chief priests and elders had said to them. 24So when they heard that, they raised their voice to God with one accord and said: "Lord, You are God, who made heaven and earth and the sea, and all that is in them, 25who by the mouth of Your servant Davida have said:

4:24–30 Peter and John's experience did not frighten or discourage the other disciples, but exhilarated them. They took confidence in God's sovereign control of all events, even their sufferings. Furthermore, they were comforted that the opposition whom they were facing was foreseen in the Old Testament (vv. 25, 26).

'Why did the nations rage, And the people plot vain things? 26The kings of the earth took their stand, And the rulers were gathered together Against the LORD and against His Christ.'a

27"For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 28to do whatever Your hand and Your purpose determined before to be done. 29Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, 30by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus."

31And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the

word of God with boldness.

SHARING IN ALL THINGS

32Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all

things in common. 33And with great power the apostles gave witness to the

resurrection of the Lord Jesus. And great grace was upon them all. 34Nor was there anyone among them who lacked; for all who were possessors of lands or houses

sold them, and brought the proceeds of the things that were sold, 35and laid them at the apostles' feet; and they distributed to each as anyone had need.

4:32–35 all things in common. Believers understood that all they had belonged to God; and therefore, when a brother or sister had a need, those who could meet it were obligated to do so (James 2:15, 16; 1 John 3:17). The method was to give the money to the apostles who would distribute it (vv. 35, 37).

4:33 great grace. This means favor and carries a twofold meaning here: 1) favor from the people outside the church. Because of the believers' love and unity, the common people were impressed (2:47); and 2) favor from God who was granting blessing.

36And Joses,a who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus, 37having land, sold it, and brought the money and laid it at the apostles' feet.

4:36 Barnabas…a Levite. Luke introduces Barnabas as a role model from among those who donated property proceeds. Barnabas was a member of the priestly tribe of the Levites and a native of the island of Cyprus. He becomes an associate of Paul and a prominent figure later in the book (9:26, 27; 11:22–24, 30; chaps. 13–15). Cyprus. The third largest island in the Mediterranean after Sicily and Sardinia, located some 60 miles west off the Syrian coast.

DAY 20: List the major sermons in Acts.

Sermon Theme Reference Peter to crowds at Peter's explanation of the meaning of Acts 2:14– Pentecost Pentecost 40 Peter to crowds at the The Jewish people should repent Acts 3:12– temple 26 Peter to the Sanhedrin Testimony that a helpless man was healed Acts 4:5–

12 Stephen to the Sanhedrin Stephen accuses the Jews of killing the Acts 7:2–

Messiah 53 Peter to Gentiles Gentiles can be saved in the same manner Acts as Jews 10:28–47 Peter to church at A defense of Peter's ministry to the Acts 11:4– Jerusalem Gentiles 18 Paul to synagogue at Jesus was the Messiah of Old Testament Acts Antioch prophecies 13:16–41 Peter to Jerusalem Salvation by grace available to all Acts 15:7– Council 11 James to Jerusalem Gentile converts do not require Acts Council circumcision 15:13–21 Paul to Ephesian elders Remain faithful in spite of persecution Acts

20:17–35

Paul to crowd at Paul's conversion and mission to the Jerusalem Gentiles

Acts 22:1– 21 Acts 23:1– 6 Acts 26:2– 23 Acts 28:17–20

Paul to Sanhedrin Paul's defense of the gospel

Paul to King Agrippa Paul's conversion and zeal for the gospel

Paul to Jewish leaders at Paul's statement about his Jewish Rome heritage

Return to June 20 Readings

Acts 5

June 21

A CTS 5:1–21

LYING TO THE HOLY SPIRIT

1But a certain man named Ananias, with Sapphira his wife, sold a possession. 2And he kept back part of the proceeds, his wife also being aware of it, and

brought a certain part and laid it at the apostles' feet. 3But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? 4While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God."

5Then Ananias, hearing these words, fell down and breathed his last. So great fear came upon all those who heard these things. 6And the young men arose and wrapped him up, carried him out, and buried him.

7Now it was about three hours later when his wife came in, not knowing what had happened. 8And Peter answered her, "Tell me whether you sold the land for so much?"

She said, "Yes, for so much." 9Then Peter said to her, "How is it that you have agreed together to test the Spirit of the Lord? Look, the feet of those who have buried your husband are at the door, and they will carry you out." 10Then immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her by her husband. 11So great fear came upon all the church and upon all who heard these things.

5:11 church. common word 4:32).

This is the first use of "church" in Acts, although it is the most

used to describe the assembly of those who had believed (cf.

CONTINUING POWER IN THE CHURCH

12And through the hands of the apostles many signs and wonders were done among the people. And they were all with one accord in Solomon's Porch. 13Yet none of the rest dared join them, but the people esteemed them highly. 14And believers were increasingly added to the Lord, multitudes of both men and women, 15so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them. 16Also a multitude gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.

5:15 shadow of Peter. The people truly believed he had divine healing power and that it might even extend to them through his shadow. But Scripture does not say Peter's shadow ever healed anyone; in fact, the healing power of God through him seemed to go far beyond his shadow (v. 16, "multitude… were all healed"). This outpouring of healing was an answer to the prayer in 4:29, 30.

5:16 unclean spirits. They are demons, fallen angels (Rev. 12:3) who are so designated because of their vile wickedness. They frequently live inside unbelievers, particularly those who vent their wicked nature.

IMPRISONED APOSTLES FREED

17Then the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with indignation, 18and laid their hands on the apostles and put them in the common prison. 19But at night an

angel of the Lord opened the prison doors and brought them out, and said, 20"Go, stand in the temple and speak to the people all the words of this life."

5:20 the words of this life. The gospel (Phil. 2:16; 1 John 1:1–4). Jesus Christ came into this world to provide abundant and eternal life to spiritually dead people (John 1:4; 11:25; 1 John 5:20).

21And when they heard that, they entered the temple early in the morning and taught. But the high priest and those with him came and called the council together, with all the elders of the children of Israel, and sent to the prison to have them brought.

DAY 21: Why the severity of judgment upon Ananias and Sapphira?

The account of Ananias and Sapphira as shown in Acts 5 represents the classic example of hypocrisy among Christians who faked their spirituality to impress others (Matt. 6:1–6, 16–18; 15:7; 23:13–36). They were in the "multitude of those who believed" (4:32) and were involved with the Holy Spirit (v. 3), but remained hypocrites. They sold a possession and "kept back part of the proceeds" (v. 2). This was not a sin in and of itself. However, they had promised, perhaps publicly, that they were giving the full amount received to the Lord. Their outward sin was lying about how much they were giving to the church, but

the deeper, more devastating sin was their spiritual hypocrisy based on selfishness.

Peter addressed Ananias with the words: "Satan filled your heart to lie to the Holy Spirit" (v. 3). Ananias and Sapphira were satanically inspired in contrast to Barnabas's Spirit-filled gesture (4:37). Ananias must have promised the Lord he would give the whole amount. He lied to the everpresent Holy Spirit in him ( 1 Cor. 6:19 , 20 ) and in the church ( Eph. 2:21 , 22 ). And hearing Peter's words, Ananias fell down and died. The Jews did not embalm, but customarily buried the dead the same day, especially someone who died by divine judgment (see Deut. 21:22, 23).

"So great fear came upon all those who heard these things" (v. 5). They were afraid about the seriousness of hypocrisy and sin in the church. The people learned that death can be the consequence of sin (1 Cor. 11:30–32; 1 John 5:16). That fear extended beyond those present to all who heard about the divine judgment (v. 11).

Then the same judgment fell upon Sapphira. Peter said that they had "agreed together to test the Spirit of the Lord" (v. 9). Sapphira had gone too far in presuming upon God's forbearance. The folly of such blatant human presumption had to be shown as a sin, hence the ultimate divine chastening that followed.

Return to June 21 Readings

June 22

A CTS 5:22–42

APOSTLES ON TRIAL AGAIN

22But when the officers came and did not find them in the prison, they returned and reported, 23saying, "Indeed we found the prison shut securely,

and the guards standing outsidea before the doors; but when we opened

them, we found no one inside!" 24Now when the high priest,a the captain of the temple, and the chief priests heard these things, they wondered what the outcome would be. 25So one came and told them, saying,a "Look, the men whom you put in prison are standing in the temple and teaching the people!"

26Then the captain went with the officers and brought them without violence, for they feared the people, lest they should be stoned. 27And when they had brought them, they set them before the council. And the high priest asked them, 28saying, "Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine, and intend to bring this Man's blood on us!"

29But Peter and the other apostles answered and said: "We ought to obey God rather than men. 30The God of our fathers raised up Jesus whom you murdered by hanging on a tree. 31Him God has exalted to His right hand to

be Prince and Savior, to give repentance to Israel and forgiveness of sins. 32And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him."

GAMALIEL'S ADVICE

33When they heard this, they were furious and plotted to kill them. 34Then one in the council stood up, a Pharisee named Gamaliel, a teacher of the law held in respect by all the people, and commanded them to put the apostles outside for a little while. 35And he said to them: "Men of Israel, take heed to yourselves what

you intend to do regarding these men. 36For some time ago Theudas rose up, claiming to be somebody. A number of men, about four hundred, joined him. He was slain, and all who obeyed him were scattered and came to nothing. 37After this man, Judas of Galilee rose up in the days of the census, and drew away

many people after him. He also perished, and all who obeyed him were dispersed. 38And now I say to you, keep away from these men and let them

alone; for if this plan or this work is of men, it will come to nothing; 39but if it is of God, you cannot overthrow it—lest you even be found to fight against God."

40And they agreed with him, and when they had called for the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for Hisa

name. 42And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ.

DAY 22: How was the church in Jerusalem spared initially from persecution?

In Acts 5:28, the high priest reminds Peter and the other apostles, "Did we not strictly command you not to teach this name? And look, you have filled Jerusalem with your doctrine." The gospel of Jesus Christ (2:14– 40; 4:12, 13). "And intend to bring this Man's blood on us." The Sanhedrin had apparently forgotten the brash statement its supporters had made before Pilate that the responsibility for Jesus' death should be on them and their children ( Matt. 27:25 ). The apostles' response was so fearlessly delivered that the Jews were infuriated and plotted to kill them. Then Gamaliel stood up in the Sanhedrin. Like his grandfather, the prominent rabbi Hillel, Gamaliel was the most noted rabbi of his time and led the liberal faction of the Pharisees. His most famous student was the apostle Paul (22:3). He argued that they needed to take heed as to what they were plotting. He mentioned Theudas (v. 36), an otherwise unknown individual who led a revolt in Judea in the early years of the first century, not to be confused with a later Theudas cited in Josephus as a revolutionary.

And Gamaliel reminded them of how Judas of Galilee rose up (v. 37). He was the founder of the Zealots who led another revolt in Palestine early in the first century. Zealots, a party of Jews who were fanatical nationalists, believed that radical action was required to overthrow the Roman power in Palestine. They even sought to take up arms against Rome.

Gamaliel's counsel was to "let them alone" (v. 38); for if it was the work of men, it would come to nothing. But if it was of God, none could overcome it. Fortunately, the members of the Sanhedrin heeded Gamaliel's words concerning the apostles and restricted their punishment to beating them.

Return to June 22 Readings

Acts 6

June 23

A CTS 6:1–15

SEVEN CHOSEN TO SERVE

1Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists,a because their widows were neglected in the daily distribution. 2Then the twelve summoned the multitude of the disciples and said, "It is not desirable that we should leave the word of God and serve tables. 3Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; 4but we will give ourselves continually to prayer and to the ministry of the word."

5And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, 6whom they set before the apostles; and when they had prayed, they laid hands on them.

7Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.

6:7 One of Luke's periodic statements summarizing the growth of the church and the spread of the gospel (2:41, 47; 4:4; 5:14; 9:31; 12:24; 13:49; 16:5; 19:20). great many of the priests. The conversion of large numbers of priests may account for the vicious opposition that arose against Stephen.

STEPHEN ACCUSED OF BLASPHEMY

8And Stephen, full of faitha and power, did great wonders and signs among the

people. 9Then there arose some from what is called the Synagogue of the Freedmen (Cyrenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen. 10And they were not able to resist the wisdom and the Spirit by

which he spoke. 11Then they secretly induced men to say, "We have heard him

speak blasphemous words against Moses and God." 12And they stirred up the people, the elders, and the scribes; and they came upon him, seized him, and brought him to the council. 13They also set up false witnesses who said, "This

man does not cease to speak blasphemousa words against this holy place and

the law; 14for we have heard him say that this Jesus of Nazareth will destroy this

place and change the customs which Moses delivered to us." 15And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel.

6:8 wonders and signs. Acts 4:30; 5:12; 14:3; 15:12. Wonders is the amazement people experience when witnessing supernatural works (miracles). Signs point to the power of God behind miracles marvels have no value unless they point to God and His truth. Such works were often done by the Holy Spirit through the apostles (5:12–16) and their associates (6:8) to authenticate them as the messengers of God's truth (2 Cor. 12:12; Heb. 2:3, 4).

6:15 face of an angel. Pure, calm, unruffled composure, reflecting the presence of God (Ex. 34:29–35).

DAY 23: How did the apostles deal with the first major problem within the church?

By Acts 6:1 the church could have reached over 20,000 men and women. At that time "there arose a complaint against the Hebrews by the Hellenists." Hebrews were the native Jewish population of Palestine; Hellenists were Jews from the Diaspora. The Hellenists' absorption of aspects of Greek culture made them suspect to the Palestinian Jews. The Hellenists believed their widows were not receiving an adequate share of the food the church provided for their care ( 1 Tim. 5:3–16 ). The apostles considered the problem and said they could not "leave the word of God and serve tables" (v. 2). The word translated "tables" can refer to tables used in monetary matters (Matt. 21:12; Mark 11:15; John 2:15), as well as those used for serving meals. To be involved either in financial matters or in serving meals would take the 12 away from their first priority. Prayer and the ministry of the word (v. 2) define the highest priorities of church leaders (v. 4).

Rather, they told the church to pick out "seven men" to take care of it (v. 3). These were not deacons in terms of the later church office (1 Tim. 3:8–13), although they performed some of the same duties. Stephen and Philip (the only ones of the 7 mentioned elsewhere in Scripture) clearly were evangelists, not deacons. Acts later mentions elders (14:23; 20:17), but not deacons.

The 7 men chosen by the church all had Greek names, implying they were all Hellenists. The church, in a display of love and unity, may have chosen them to rectify the apparent imbalance involving the Hellenistic widows. The apostles "prayed…laid hands on them" (v. 6). This expression was used of Jesus when He healed and sometimes indicated being taken prisoner. In the Old Testament, offerers of sacrifices laid their hands on the animal as an expression of identification (Lev. 8:14, 18, 22; Heb. 6:2). But in the symbolic sense, it signified the affirmation, support, and identification with someone and his ministry (see 1 Tim. 4:14; 5:22; 2 Tim. 1:6; Num. 27:23).

Return to June 23 Readings

Acts 7

June 24

A CTS 7:1–21

STEPHEN'S ADDRESS: THE CALL OF ABRAHAM

1Then the high priest said, "Are these things so?" 2And he said, "Brethren and fathers, listen: The God of glory appeared to our father

Abraham when he was in Mesopotamia, before he dwelt in Haran, 3and said to him, 'Get out of your country and from your relatives, and come to a land that I will show

you.'a 4Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now

dwell. 5And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, He promised to give it to him for a

possession, and to his descendants after him. 6But God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into

bondage and oppress them four hundred years. 7'And the nation to whom they will

be in bondage I will judge,'a said God, 'and after that

they shall come out and serve Me in this place.'b 8Then He gave him the covenant of circumcision; and so Abraham begot Isaac and circumcised him on the eighth day; and Isaac begot Jacob, and Jacob begot the twelve patriarchs.

7:2–53 Stephen's response does not seem to answer the high priest's question. Instead, he gave a masterful, detailed defense of the Christian faith from the Old Testament and concluded by condemning the Jewish leaders for rejecting Jesus.

7:2 The God of glory. A title used only here and in Psalm 29:3. God's glory is the sum of His attributes (Ex. 33:18, 19). Abraham…Mesopotamia, before he dwelt in Haran. Genesis 12:1–4 refers to the repeat of this call after Abraham had settled in Haran (ca. 500 miles northwest of Ur). Evidently, God had originally called Abraham while he was living in Ur (Gen. 15:7; Neh. 9:7), then repeated that call at Haran (Gen. 11:31–12:3).

THE PATRIARCHS IN EGYPT

9"And the patriarchs, becoming envious, sold Joseph into Egypt. But God was with him 10and delivered him out of all his troubles, and gave him favor and wisdom in the presence of Pharaoh, king of Egypt; and he made him governor over Egypt and all his house. 11Now a famine and great trouble came over all the land of Egypt and Canaan, and our fathers found no sustenance. 12But

when Jacob heard that there was grain in Egypt, he sent out our fathers first. 13And the second time Joseph was made known to his brothers, and Joseph's family became known to the Pharaoh. 14Then Joseph sent and called his father Jacob and all his relatives to him, seventy-fivea people. 15So Jacob went down to Egypt; and he died, he and our fathers. 16And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem.

DAY 24: What were the sources for the writer of the Chronicles?

The inspiration of Scripture (2 Tim. 3:16) was sometimes accomplished through direct revelation from God without a human writer, e.g., the Mosaic Law. At other times, God used human sources, as mentioned in Luke 1:1–4. Such was the experience of the chronicler as evidenced by the many contributing sources. Whether the material came through direct revelation or by existing resources, God's inspiration through the Holy Spirit prevented the original human authors of Scripture from any error (2 Pet. 1:19–21). Although relatively few scribal errors have been made in copying Scripture, they can be identified and corrected. Thus, the original, inerrant content of the Bible has been preserved.

Book of the Kings of Israel/Judah (1 Chr. 9:1; 2 Chr. 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 35:27; 36:8) The Chronicles of David (1 Chr. 27:24) Book of Samuel (1 Chr. 29:29)

Book of Nathan (1 Chr. 29:29; 2 Chr. 9:29) Book of Gad (1 Chr. 29:29) Prophecy of Ahijah the Shilonite (2 Chr. 9:29) Visions of Iddo (2 Chr. 9:29) Records of Shemaiah (2 Chr. 12:15) Records of Iddo (2 Chr. 12:15) Annals of Iddo (2 Chr. 13:22) Annals of Jehu (2 Chr. 20:34) Commentary on the Book of the Kings (2 Chr. 24:27)

Acts of Uzziah by Isaiah (2 Chr. 26:22) Letters/Message of Sennacherib (2 Chr. 32:10–17) Vision of Isaiah (2 Chr. 32:32) Words of the Seers (2 Chr 33:18) Sayings of Hozai (2 Chr. 33:19) Written instructions of David and Solomon (2 Chr. 35:4)

The Laments (2 Chr. 35:25)

Return to June 24 Readings

June 25

A CTS 7:17–43

GOD DELIVERS ISRAEL BY MOSES

17"But when the time of the promise drew near which God had sworn to Abraham, the people grew and multiplied in Egypt 18till another king arose who did not know Joseph. 19This man dealt treacherously with our people, and oppressed our forefathers, making them expose their babies, so that they might not live. 20At this time Moses was born, and was well pleasing

to God; and he was brought up in his father's house for three months. 21But when he was set out, Pharaoh's daughter took him away and brought him up as her own son.22And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds.

23"Now when he was forty years old, it came into his heart to visit his brethren, the

children of Israel. 24And seeing one of them suffer wrong, he defended and

avenged him who was oppressed, and struck down the Egyptian. 25For he supposed that his brethren would have understood that God would deliver them by his hand, but they did not understand. 26And the next day he appeared to two of them as they were fighting, and tried to reconcile them, saying, 'Men, you are brethren; why do you wrong one another?' 27But he who did his neighbor wrong

pushed him away, saying, 'Who made you a ruler and a judge over us? 28Do you

want to kill me as you did the Egyptian yesterday?' a 29Then, at this saying, Moses fled and became a dweller in the land of Midian, where he had two sons.

7:23 he was forty years old. Moses' life may be divided into three 40-year periods. The first 40 years encompassed his birth and life in Pharaoh's court; the second, his exile in Midian (vv. 29, 30); and the third revolved around the events of the Exodus and the years of Israel's wilderness wandering (v. 36).

30"And when forty years had passed, an Angel of the Lorda appeared to him in

a flame of fire in a bush, in the wilderness of Mount Sinai. 31When Moses saw it,

he marveled at the sight; and as he drew near to observe, the voice of the Lord

came to him, 32saying, 'I am the God of your fathers—the God of Abraham, the God of Isaac, and the God of Jacob.' a And Moses trembled and dared not look. 33'Then the LORD said to him, "Take your sandals off your feet, for the place where you stand is holy ground. 34I have surely seen the oppression of My people who are in Egypt; I have heard their groaning and have come down to deliver them. And now come, I will send you to Egypt." ' a

35"This Moses whom they rejected, saying, 'Who made you a ruler and a judge?' a is the one God sent to be a ruler and a deliverer by the hand of the Angel who appeared to him in the bush. 36He brought them out, after he had shown wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years.

ISRAEL REBELS AGAINST GOD

37"This is that Moses who said to the children of Israel,a 'The LORD your God will

raise up for you a Prophet like me from your brethren. Him you shall hear.' b

38"This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us, 39whom our fathers would not obey, but rejected. And in their hearts they turned back to Egypt, 40saying to Aaron, 'Make us gods to go before us; as for this Moses who brought us out of the land of Egypt, we do not know what has become of him.'a 41And they made a calf in those days, offered sacrifices to the idol, and rejoiced in the works of their own hands. 42Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets:

'Did you offer Me slaughtered animals and sacrifices during forty

years in the wilderness, O house of Israel? 43You also took up the tabernacle of Moloch,

7:43 Babylon. Amos wrote Damascus (Amos 5:27), while Stephen said Babylon. Amos was prophesying the captivity of the northern kingdom in Assyria, a deportation beyond Damascus. Later, the southern kingdom was taken captive to Babylon. Stephen, inspired to do so, extended the prophecy to embrace the judgment on the whole nation summarizing their idolatrous history and its results.

And the star of your god Remphan, Images which you made to worship; And I will carry you away beyond Babylon.' a

DAY 25: What does it mean that God "gave them up" in Acts 7:42?

"Then God turned and gave them up to worship the host of heaven." Here Stephen quoted from Amos 5:25–27. It means that God judicially abandoned the people to their sin and idolatry (Hos. 4:17). The worship of the sun, moon, and stars began in the wilderness and lasted through the Babylonian captivity ( Deut. 4:19 ; 17:3 ; 2 Kin. 17:16 ; 21:3–5 ; 23:4 ; 2 Chr. 33:3 , 5 ; Jer. 8:2 ; 19:13 ; Zeph. 1:5 ). Similarly, in Romans 1:24, it states that "God also gave them up to uncleanness, in the lusts of their hearts." The Greek word used is for handing over a prisoner to his sentence. When men consistently abandon God, He will abandon them (Judg. 10:13; 2 Chr. 15:2; 24:20; Ps. 81:11, 12; Matt. 15:14). He accomplishes this 1) indirectly and immediately, by removing His restraint and allowing their sin to run its inevitable course and 2) directly and eventually, by specific acts of divine judgment and punishment. "Uncleanness" is a general term often used of decaying matter, like the contents of a grave. It speaks here of sexual immorality (2 Cor. 12:21; Gal. 5:19–23; Eph. 5:3; 1 Thess. 4:7), which begins in the heart and moves to the shame of the body.

And "God gave them up to vile passions" (Rom. 1:26). This is identified in vv. 26 , 27 as homosexuality, a sin roundly condemned in Scripture ( Gen. 19 ; Lev. 18:22 ; 1 Cor. 6:9–11 ; Gal. 5:19–21 ; Eph. 5:3–5 ; 1 Tim. 1:9 , 10 ; Jude 7 ). Rather than the normal Greek term for "women," this is a general word for female. Paul mentions women first to show the extent of debauchery under the wrath of abandonment, because in most cultures women are the last to be affected by moral collapse.

And "God gave them over to a debased mind" (v. 28). This translates a Greek word that means "not passing the test." It was often used to describe useless, worthless metals, discarded because they contained too much impurity. God has tested man's minds and found them worthless and useless (Jer. 6:30).

Return to June 25 Readings

June 26

A CTS 7:44–60

GOD'S TRUE TABERNACLE

44"Our fathers had the tabernacle of witness in the wilderness, as He appointed,

instructing Moses to make it according to the pattern that he had seen, 45which our fathers, having received it in turn, also brought with Joshua into the land possessed by the Gentiles, whom God drove out before the face of our fathers

until the days of David, 46who found favor before God and asked to find a

dwelling for the God of Jacob. 47But Solomon built Him a house.

7:44–50 To counter the false charge that he blasphemed the temple (6:13, 14), Stephen recounted its history to show his respect for it.

48"However, the Most High does not dwell in temples made with hands, as the prophet says:

49'Heaven is My throne,

7:49, 50 Quoted from Isaiah 66:1, 2. Stephen's point is that God is greater than the temple, and thus the Jewish leaders were guilty of blaspheming by confining God to it.

And earth is My footstool. What house will you build for Me? says the LORD, Or what is the place of My rest? 50Has My hand not made all these things?'a

ISRAEL RESISTS THE HOLY SPIRIT

51"You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you. 52Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers, 53who have received the law by the direction of angels and have not kept it."

STEPHEN THE MARTYR

54When they heard these things they were cut to the heart, and they gnashed at him with their teeth. 55But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, 56and said, "Look! I see the heavens opened and the Son of Man standing at the right hand of God!"

57Then they cried out with a loud voice, stopped their ears, and ran at him with

one accord; 58and they cast him out of the city and stoned him. And the

witnesses laid down their clothes at the feet of a young man named Saul. 59And they stoned Stephen as he was calling on God and saying, "Lord Jesus, receive my spirit." 60Then he knelt down and cried out with a loud voice, "Lord, do not charge them with this sin." And when he had said this, he fell asleep.

DAY 26: Why was Stephen martyred?

In the climax of Stephen's sermon (Acts 7:51–53), he indicted the Jewish leaders for rejecting God in the same way that their ancestors had rejected Him in the Old Testament. He told the members of the esteemed Sanhedrin that they were "stiff-necked" like their fathers (Ex. 32:9; 33:5) and "uncircumcised in heart and ears!" Thus they were as unclean before God as the uncircumcised Gentiles (Deut. 10:16; Jer. 4:4; Rom. 2:28, 29). "You always resist the Holy Spirit" by rejecting the Spirit's messengers and their message. And when he spoke of the "Just One," Stephen reminds them that they betrayed and murdered Him (v. 52). His words were reminiscent of those from Jesus' sermon in Matthew 23:13–39.

The reaction of the Sanhedrin was that they "gnashed at him with their teeth" (v. 54). That is the fullness of anger and frustration and was in contrast to Stephen, who "being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God" (v. 55). Isaiah (Is. 6:1–3), Ezekiel (Ezek. 1:26–28), Paul (2 Cor. 12:2–4), and John (Rev. 1:10) also received visions of God's glory in heaven.

Stephen's words were so appalling that they took him out of the city and "stoned him." This was the punishment prescribed in the law for blasphemy (Lev. 24:16); however, this was not a formal execution but an act of mob violence. And those who participated "laid down their clothes…Saul" (v. 58). Paul's first appearance in Scripture. That he was near enough to the action to be holding the clothes of Stephen's killers reflects his deep involvement in the sordid affair. And Paul heard those marvelous words of Stephen, "do not charge them with this sin" (v. 60). As had Jesus before him (Luke 23:34), Stephen prayed for God to forgive his killers.

Return to June 26 Readings

Acts 8

June 27

A CTS 8:1–25

SAUL PERSECUTES THE CHURCH

1Now Saul was consenting to his death.

8:1 consenting. Paul's murderous hatred of all believers was manifested here in his attitude toward Stephen (1 Tim. 1:13–15). scattered. Led by a Jew named Saul of Tarsus, the persecution scattered the Jerusalem fellowship and led to the first missionary outreach of the church. Not all members of the Jerusalem church were forced to flee; the Hellenists, because Stephen was likely one, bore the brunt of the persecution (11:19, 20). except the apostles. They remained because of their devotion to Christ, to care for those at Jerusalem, and to continue evangelizing the region (9:26, 27).

At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2And devout men carried Stephen to his burial, and made great lamentation over him.

3As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison.

8:3 he made havoc of the church. "Made havoc" was used in extrabiblical writings to refer to the destruction of a city or mangling by a wild animal.

CHRIST IS PREACHED IN SAMARIA

4Therefore those who were scattered went everywhere preaching the word. 5Then Philip went down to thea city of Samaria and preached Christ to them. 6And the multitudes with one accord heeded the things spoken by Philip,

hearing and seeing the miracles which he did. 7For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed. 8And there was great joy in that city.

THE SORCERER'S PROFESSION OF FAITH

9But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, 10to whom they all gave heed, from the least to the greatest, saying, "This man is the great power of God." 11And they heeded him because he had astonished them with his sorceries for a long time. 12But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. 13Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done.

8:10, 11 the great power of God. Simon claimed to be united to God. The early church fathers claimed he was one of the founders of Gnosticism, which asserted there were a series of divine emanations reaching up to God. They were called Powers, and the people believed he was at the top of the ladder.

THE SORCERER'S SIN

14Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 15who, when they had come down, prayed for them that they might receive the Holy Spirit. 16For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. 17Then they laid hands on them, and they received the Holy Spirit.

18And when Simon saw that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, 19saying, "Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit."

20But Peter said to him, "Your money perish with you, because you thought that the gift of God could be purchased with money! 21You have neither part nor portion in this matter, for your heart is not right in the sight of God. 22Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. 23For I see that you are poisoned by bitterness and bound by iniquity."

24Then Simon answered and said, "Pray to the Lord for me, that none of the things which you have spoken may come upon me."

25So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans.

DAY 27: Is the Holy Spirit received subsequent to salvation?

In Acts 8:15, Peter and John were sent to Samaria to pray for those who had responded to the preaching of Philip (Acts 8:4–13) that they might receive the Holy Spirit. "For as yet He had fallen upon none of them" (v. 16). This verse does not support the false notion that Christians receive the Holy Spirit subsequent to salvation. This was a transitional period in which confirmation by the apostles was necessary to verify the inclusion of a new group of people into the church. Because of the animosity that existed between Jews and Samaritans, it was essential for the Samaritans to receive the Spirit in the presence of the leaders of the Jerusalem church, for the purpose of maintaining a unified church. The delay also revealed the Samaritans' need to come under apostolic authority. The same transitional event occurred when the Gentiles were added to the

church (11:44–46; 15:6–12; 19:6).

So "they laid hands on them, and they received the Holy Spirit" (v. 17). This signified apostolic affirmation and solidarity. That this actually occurred likely demonstrated that believers also spoke in tongues here, just as those who received the Spirit did on the Day of Pentecost, as the Gentiles did when they received the Spirit (10:46), and as those followers of John did (19:6). As Samaritans, Gentiles, and believers from the Old Covenant were added to the church, the unity of the church was established. No longer could one nation (Israel) be God's witness people, but the church made up of Jews, Gentiles, halfbreed Samaritans, and Old Testament saints who became New Testament believers (19:1–7). To demonstrate the unity, it was imperative that there be some replication in each instance of what had occurred at Pentecost with the believing Jews, such as the presence of the apostles and the coming of the Spirit manifestly indicated through speaking in the languages of Pentecost (2:5–12).

Return to June 27 Readings

June 28

A CTS 8:26–40

CHRIST IS PREACHED TO AN ETHIOPIAN

26Now an angel of the Lord spoke to Philip, saying, "Arise and go toward the south along the road which goes down from Jerusalem to Gaza." This is desert. 27So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, 28was returning. And sitting in his chariot, he was reading Isaiah the prophet. 29Then the Spirit said to Philip, "Go near and overtake this chariot."

30So Philip ran to him, and heard him reading the prophet Isaiah, and said, "Do you understand what you are reading?"

31And he said, "How can I, unless someone guides me?" And he asked Philip to

come up and sit with him. 32The place in the Scripture which he read was this:

"He was led as a sheep to the slaughter; And as a lamb before its shearer is silent, So He opened not His mouth. 33In His humiliation His justice was taken away, And who will declare His generation? For His life is taken from the earth."a

34So the eunuch answered Philip and said, "I ask you, of whom does the prophet say this, of himself or of some other man?" 35Then Philip opened

his mouth, and beginning at this Scripture, preached Jesus to him. 36Now as they went down the road, they came to some water. And the eunuch said, "See, here is water. What hinders me from being baptized?"

37Then Philip said, "If you believe with all your heart, you may."

And he answered and said, "I believe that Jesus Christ is the Son of God."a

38So he commanded the chariot to stand still. And both Philip and the eunuch went

down into the water, and he baptized him. 39Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no

more; and he went on his way rejoicing. 40But Philip was found at Azotus. And passing through, he preached in all the cities till he came to Caesarea.

DAY 28: How did Philip bring the gospel to the Ethiopian eunuch?

Philip, who had been involved with the evangelization of the Samaritans, was told by an angel of the Lord to go to an undisclosed location along the road that went down from Jerusalem to Gaza (Acts 8:26). Gaza was one of 5 chief cities of the Philistines. The original city was destroyed in the first century B.C. and a new city was built near the coast.

There Philip met an Ethiopian eunuch. Ethiopia in those days was a large kingdom located south of Egypt. A eunuch can refer to one who had been emasculated or generally, to a government official. It is likely he was both since Luke refers to him as a eunuch and as one who held a position of authority in the

queen's court—that of treasurer, much like a Minister of Finance or Secretary of the Treasury. As a physical eunuch, he would have been denied access to the temple (Deut. 23:1) and the opportunity to become a full proselyte to Judaism.

The eunuch was reading Isaiah (Acts 8:28). He knew the importance of seeking God through the Scripture. And the verses he was reading were found in Isaiah 53:7 , 8 . The eunuch's question to Philip was "of whom does the prophet say this, of himself or of some other man?" (v. 34). His confusion was understandable. Even the Jewish religious experts were divided on the meaning of this passage. Some believed the slaughtered sheep represented Israel, others thought Isaiah was referring to himself, and others thought the Messiah was Isaiah's subject.

Philip preached Jesus to the eunuch, who immediately responded with the wish to be baptized. After the baptism, it says that "the Spirit of the Lord caught Philip away" (v. 39). Elijah (1 Kin. 18:12; 2 Kin. 2:16) and Ezekiel (Ezek. 3:12, 14; 8:3) were also snatched away in a miraculous fashion. This was a powerful confirmation to the caravan that Philip was God's representative.

Return to June 28 Readings

Acts 9

June 29

A CTS 9:1–21

THE DAMASCUS ROAD: SAUL CONVERTED

1Then Saul, still breathing threats and murder against the disciples of the

Lord, went to the high priest 2and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.

3As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. 4Then he fell to the ground, and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?"

5And he said, "Who are You, Lord?" Then the Lord said, "I am Jesus, whom you are persecuting.a It is hard for you to kick against the goads."

6So he, trembling and astonished, said, "Lord, what do You want me to do?" Then the Lord said to him, "Arise and go into the city, and you will be told what you must do."

7And the men who journeyed with him stood speechless, hearing a voice but

seeing no one. 8Then Saul arose from the ground, and when his eyes were opened he saw no one. But they led him by the hand and brought him into Damascus. 9And he was three days without sight, and neither ate nor drank.

ANANIAS BAPTIZES SAUL

10Now there was a certain disciple at Damascus named Ananias; and to him the Lord said in a vision, "Ananias."

And he said, "Here I am, Lord." 11So the Lord said to him, "Arise and go to the street called Straight, and inquire at the house of Judas for one called Saul of Tarsus, for behold, he is praying. 12And in a vision he has seen a man named Ananias coming in and putting his hand on him, so that he might receive his sight."

13Then Ananias answered, "Lord, I have heard from many about this man,

how much harm he has done to Your saints in Jerusalem. 14And here he has authority from the chief priests to bind all who call on Your name."

15But the Lord said to him, "Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. 16For I will show him how many things he must suffer for My name's sake."

17And Ananias went his way and entered the house; and laying his hands on

him he said, "Brother Saul, the Lord Jesus,a who appeared to you on the road as you came, has sent me that you may receive your sight and be filled with the Holy Spirit." 18Immediately there fell from his eyes something like scales, and he received his sight at once; and he arose and was baptized.

19So when he had received food, he was strengthened. Then Saul spent some days with the disciples at Damascus.

SAUL PREACHES CHRIST

20Immediately he preached the Christa in the synagogues, that He is the Son of God.

21Then all who heard were amazed, and said, "Is this not he who destroyed those who called on this name in Jerusalem, and has come here for that purpose, so that he might bring them bound to the chief priests?"

DAY 29: How did the apostle Paul come to faith in Jesus Christ?

The apostle Paul was originally named Saul, after the first king of Israel. He was born a Jew, studied in Jerusalem under Gamaliel (Acts 22:3), and became a Pharisee (23:6). He was also a Roman citizen, a right he inherited from his father (22:8). Acts 9:1–19 records the external facts of his conversion (see also 22:1– 22; 26:9–20). Philippians 3:1–14 records the internal spiritual conversion. At the time of his conversion Saul was "still breathing threats and murder" against Christians (Acts 9:1; 1 Tim. 1:12, 13; 1 Cor. 15:9). He was in Damascus, the capital of Syria, which apparently had a large population of Jews, including Hellenist believers who fled Jerusalem to avoid persecution (Acts 9:2). He had letters authorizing him to seek out those "who were of the Way." This description of Christianity, derived from Jesus' description of Himself ( John 14:6 ), appears several times in Acts ( 19:9 , 23 ; 22:4 ; 24:14 , 22 ). The "light…from heaven" (v. 3) that struck him was the appearance of Jesus Christ in glory (22:6; 26:13) and was visible only to Saul (26:9). The voice that asked him, "Why are you persecuting Me?" was that of Jesus (v. 5). An inseparable union exists between Christ and His followers. Saul's persecution represented a direct attack on Christ. Saul arose from that encounter, blinded by the light, and went in obedience to await the next step (v. 6).

Meanwhile, Ananias was being given divine instructions concerning Paul and Paul's ministry. He is told that Saul is a "chosen vessel," literally "a vessel of election" (v. 15). There was perfect continuity between Paul's salvation and his service; God chose him to convey His grace to all men (Gal. 1:1; 1 Tim. 2:7; 2

Tim. 1:11 ). Paul used this same word 4 times ( Rom. 9:21 , 23 ; 2 Cor. 4:7 ; 2 Tim. 2:21 ). "Before Gentiles, kings, and the children of Israel." Paul began his ministry preaching to Jews (13:14; 14:1; 17:1, 10; 18:4; 19:8), but his primary calling was to Gentiles (Rom. 11:13; 15:16). God also called him to minister to kings such as Agrippa (25:23–26:32) and likely Caesar (25:10–12; 2 Tim. 4:16, 17).

Ananias went to Paul and "laying his hands on him," he prayed for Paul's healing and that he would "be filled with the Holy Spirit" (v. 17). He was then filled with the Spirit and empowered for service (2:4, 14; 4:8, 31; 6:5, 8).

Return to June 29 Readings

June 30

A CTS 9:22–43

22But Saul increased all the more in strength, and confounded the Jews who dwelt in Damascus, proving that this Jesus is the Christ.

SAUL ESCAPES DEATH

23Now after many days were past, the Jews plotted to kill him. 24But their plot became known to Saul. And they watched the gates day and night, to kill him. 25Then the disciples took him by night and let him down through the wall in a large basket.

SAUL AT JERUSALEM

26And when Saul had come to Jerusalem, he tried to join the disciples; but they were all afraid of him, and did not believe that he was a disciple. 27But Barnabas took him and brought him to the apostles. And he declared to them how he had seen the Lord on the road, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28So he was with them at Jerusalem, coming in and going out. 29And he spoke boldly in the name of the Lord Jesus and disputed against the Hellenists, but they attempted to kill him. 30When the brethren found out, they brought him down to Caesarea and sent him out to Tarsus.

9:30 Caesarea. An important port city on the Mediterranean located 30 miles north of Joppa. As the capital of the Roman province of Judea and the home of the Roman procurator, it served as the headquarters of a large Roman garrison. sent him out to Tarsus. Paul disappeared from prominent ministry for several years, although he possibly founded some churches around Syria and Cilicia (15:23; Gal. 1:21).

THE CHURCH PROSPERS

31Then the churchesa throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied.

AENEAS HEALED

32Now it came to pass, as Peter went through all parts of the country, that he also came down to the saints who dwelt in Lydda. 33There he found a certain man named Aeneas, who had been bedridden eight years and was paralyzed. 34And Peter said to him, "Aeneas, Jesus the Christ heals you. Arise and make your bed." Then he arose immediately. 35So all who dwelt at Lydda and Sharon saw him and turned to the Lord.

DORCAS RESTORED TO LIFE

36At Joppa there was a certain disciple named Tabitha, which is translated

Dorcas. This woman was full of good works and charitable deeds which she did. 37But it happened in those days that she became sick and died. When they had

washed her, they laid her in an upper room. 38And since Lydda was near Joppa, and the disciples had heard that Peter was there, they sent two men to him, imploring him not to delay in coming to them. 39Then Peter arose and went with them. When he had come, they brought him to the upper room. And all the widows stood by him weeping, showing the tunics and garments which Dorcas had made while she was with them. 40But Peter put them all out, and knelt down and prayed. And turning to the body he said, "Tabitha, arise." And she opened her eyes, and when she saw Peter she sat up. 41Then he gave her his hand and lifted her up; and when he had called the saints and widows, he presented her alive. 42And it became known throughout all Joppa, and many believed on the

Lord. 43So it was that he stayed many days in Joppa with Simon, a tanner.

DAY 30: How were the duties of the temple divided up?

Administrative Supervisors 1 Chronicles 23:4 , Duties 5 Bailiffs 1 Chronicles 23:4 , 5 Judges 1 Chronicles 23:4 , 5 Public administrators 1 Chronicles 26:29 , 30 Ministerial Duties Priests 1 Chronicles 24:1 , 2 Prophets 1 Chronicles 25:1 1 Chronicles

Assistants for sacrifices 23:29–31

Chronicles 23:27 , 28 Chronicles 23:29

Assistants for purification ceremonies

Service Duties Bakers of the Bread of the Presence

Those who checked the weights and measures Custodians Financial Duties Those who cared for the treasury

Chronicles 23:29

Chronicles 23:28 Chronicles 26:20 Chronicles 26:26–28 Artistic Duties

Those who cared for dedicated items

1 Chronicles 25:6 1 Chronicles 25:7 1 Chronicles 23:5 Chronicles

Musicians Singers Temple guards

Protective Duties

Guards for the gates and storehouses

26:12–18

Individual

Chronicles 24:6

Recording secretary

Assignments

Chronicles 25:4 Chronicles 25:2 Chronicles 26:1 Chronicles 26:23 , 24

Chaplain to the king Private prophet to the king Captain of the guard

Chief officer of the treasury

Return to June 30 Readings

Acts 10

July 1

A CTS 10:1–23

CORNELIUS SENDS A DELEGATION

1There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian Regiment, 2a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always. 3About the ninth hour of the day he saw clearly in a vision an angel of God coming in and saying to him, "Cornelius!"

4And when he observed him, he was afraid, and said, "What is it, lord?" So he said to him, "Your prayers and your alms have come up for a memorial before God. 5Now send men to Joppa, and send for Simon whose surname is

Peter. 6He is lodging with Simon, a tanner, whose house is by the sea.a He

will tell you what you must do." 7And when the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier from among those who waited on him continually. 8So when he had explained all these things to them, he sent them to Joppa.

PETER'S VISION

9The next day, as they went on their journey and drew near the city, Peter went up on the housetop to pray, about the sixth hour. 10Then he became very hungry and wanted to eat; but while they made ready, he fell into a trance 11and saw heaven opened and an object like a great sheet bound at

the four corners, descending to him and let down to the earth. 12In it were all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air. 13And a voice came to him, "Rise, Peter; kill and eat."

14But Peter said, "Not so, Lord! For I have never eaten anything common or unclean."

15And a voice spoke to him again the second time, "What God has cleansed you must not call common." 16This was done three times. And the object was taken up into heaven again.

SUMMONED TO CAESAREA

17Now while Peter wondered within himself what this vision which he had seen meant, behold, the men who had been sent from Cornelius had made inquiry for Simon's house, and stood before the gate. 18And they called and asked whether Simon, whose surname was Peter, was lodging there.

19While Peter thought about the vision, the Spirit said to him, "Behold, three men are seeking you. 20Arise therefore, go down and go with them, doubting nothing; for I have sent them."

21Then Peter went down to the men who had been sent to him from Cornelius,a

and said, "Yes, I am he whom you seek. For what reason have you come?"

22And they said, "Cornelius the centurion, a just man, one who fears God and has a good reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you." 23Then he invited them in and lodged them.

On the next day Peter went away with them, and some brethren from Joppa accompanied him.

DAY 1: Who was Cornelius, and why was he so important?

In Acts 10:1, it states that Cornelius was a centurion—one of 60 officers in a Roman legion, each of whom commanded 100 men. He was of the "Italian Regiment" or "Italian Cohort." Ten cohorts of 600 men each made up a legion.

Cornelius was a "devout man and one who feared God" (v. 2). This is a technical term used by Jews to refer to Gentiles who had abandoned their pagan religion in favor of worshiping the Lord God. Such a person, while following the ethics of the Old Testament, had not become a full proselyte to Judaism through circumcision. Cornelius was a Gentile who was about to receive the saving knowledge of God in Christ. Cornelius was told in a vision that his prayers, devotion, faith, and goodness were like a fragrant offering rising up to God, "a memorial" (v. 4). He was even given specific directions on how to reach Peter.

The next day "Peter went up on the housetop to pray" (v. 9). All kinds of worship occurred on the flat roofs of Jewish homes (2 Kin. 23:12; Jer. 19:13; 32:29). In a trance Peter sees a great sheet descending from heaven, and "in it were all kinds of four-footed animals," both clean and unclean animals (v. 12). To keep the Israelites separate from their idolatrous neighbors, God set specific dietary restrictions regarding the consumption of such animals (Lev. 11:25, 26). But a voice speaks to him and says, "Rise, Peter; kill and eat" (v. 13). With the coming of the New Covenant and the calling of the church, God ended the dietary restrictions (Mark 7:19). "What God has cleansed you must not call common" (v. 15). More than just abolishing the Old Testament dietary restrictions, God made unity possible in the church of both Jews, symbolized by the clean animals, and Gentiles, symbolized by the unclean animals, through the comprehensive sacrificial death of Christ (Eph. 2:14).

The vision and the confirmation by the Holy Spirit (v. 19) made it crystal clear to Peter that the gospel was for all people. The proof is that when the men from Cornelius arrived, he "invited them in" (v. 23). Self-respecting Jews did not invite any Gentiles into their home, especially soldiers of the hated Roman army.

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July 2

A CTS 10:24–48

PETER MEETS CORNELIUS

24And the following day they entered Caesarea. Now Cornelius was waiting for

them, and had called together his relatives and close friends. 25As Peter was

coming in, Cornelius met him and fell down at his feet and worshiped him. 26But

Peter lifted him up, saying, "Stand up; I myself am also a man." 27And as he

talked with him, he went in and found many who had come together. 28Then he said to them, "You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean. 29Therefore I came without objection as soon as I was sent for. I ask, then, for what reason have you sent for me?"

10:28 unlawful. Literally, "breaking a taboo." Peter followed the Jewish standards and traditions his whole life. His comments reveal his acceptance of a new standard in which Jews no longer were to consider Gentiles profane.

30So Cornelius said, "Four days ago I was fasting until this hour; and at the

ninth houra I prayed in my house, and behold, a man stood before me in

bright clothing, 31and said, 'Cornelius, your prayer has been heard, and your

alms are remembered in the sight of God. 32Send therefore to Joppa and call Simon here, whose surname is Peter. He is lodging in the house of Simon, a tanner, by the sea.a When he comes, he will speak to you.' 33So I sent to you immediately, and you have done well to come. Now therefore, we are all present before God, to hear all the things commanded you by God."

PREACHING TO CORNELIUS' HOUSEHOLD

34Then Peter opened his mouth and said: "In truth I perceive that God shows no

partiality. 35But in every nation whoever fears Him and works righteousness is

accepted by Him. 36The word which God sent to the children of Israel,

preaching peace through Jesus Christ—He is Lord of all— 37that word you know, which was proclaimed throughout all Judea, and began from Galilee after the baptism which John preached: 38how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him. 39And we are witnesses of all things which He did both in the land of the Jews and in Jerusalem, whom theya killed by hanging on a tree. 40Him God raised up on

the third day, and showed Him openly, 41not to all the people, but to witnesses chosen before by God, even to us who ate and drank with Him after He arose from the dead. 42And He commanded us to preach to the people, and to testify that it is He who was ordained by God to be Judge of the living and the dead. 43To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins."

10:34 God shows no partiality. Taught in both the Old Testament ( Deut. 10:17 ; 2 Chr. 19:7 ; Job 34:19 ) and the New Testament ( Rom. 2:11 ; 3:29 , 30 ; James 2:1). The reality of this truth was taking on new dimensions for Peter.

10:36 preaching peace. Christ, by paying the price of sin through His sacrificial death, established peace between man and God (Rom. 5:1–11).

THE HOLY SPIRIT FALLS ON THE GENTILES

44While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46For they heard them speak with tongues and magnify God.

Then Peter answered, 47"Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?" 48And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days.

DAY 2: What does God desire in our giving?

King David called for consecrated giving to the building of the temple, based on his personal example of generosity (1 Chr. 29:3, 4). David gave his personal fortune to the temple building, a fortune almost immeasurable. He says that "over and above all that I have prepared for the holy house, my own special treasure of gold and silver: three thousand talents of gold, of the gold of Ophir." Assuming a talent weighed about 75 pounds, this amounts to almost 112 tons of gold. This was held to be the purest and finest in the world ( Job 22:24 ; 28:16 ; Is. 13:12 ). Plus the 7,000 talents of silver, which would be 260 tons, the total worth of such precious metals has been estimated in the billions of dollars.

As he addresses the people, David notes the phrase "with a willing mind" (vv. 6–9). Here is the key to all freewill giving, i.e., giving what one desires to give. Tithes were required for taxation, to fund the theocracy, similar to taxation today. The law required that to be paid. This, however, is the voluntary giving from the heart to the Lord. The New Testament speaks of this ( Luke 6:38 ; 2 Cor. 9:1–8 ) and never demands that a tithe be given to God, but that taxes be paid to one's government (Rom. 13:6, 7). Paying taxes and giving God whatever one is willing to give, based on devotion to Him and His glory, is biblical giving.

The people rejoiced in their offering to the temple which was "five thousand talents…of gold" (1 Chr. 29:7). This amounts to 187 tons of gold. Add to that 375 tons of silver, 675 tons of bronze, and 3,750 tons of iron. The sum of all this is staggering and has been estimated into the billions of dollars. David responds to the phenomenal offering expressing amazing sacrifices of wealth with praise

in which he acknowledges that all things belong to and come from God (vv. 10– 15 ). David says that opportunities for giving to God are tests of the character, "test the heart," of a believer's devotion to the Lord (v. 17). The king acknowledges that the attitude of one's heart is significantly more important than the amount of offering in one's hand.

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Acts 11

July 3

A CTS 11:1–30

PETER DEFENDS GOD'S GRACE

1Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God. 2And when Peter came up to Jerusalem, those of the circumcision contended with him, 3saying, "You went in to uncircumcised men and ate with them!"

11:3 ate with them! The Jewish believers were outraged over such a blatant breach of Jewish custom. It was difficult for them to conceive that Jesus could be equally Lord of Gentile believers.

4But Peter explained it to them in order from the beginning, saying: 5"I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me. 6When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. 7And I heard a voice saying to me,

'Rise, Peter; kill and eat.' 8But I said, 'Not so, Lord! For nothing common or unclean

has at any time entered my mouth.' 9But the voice answered me again from heaven, 'What God has cleansed you must not call common.'

10Now this was done three times, and all were drawn up again into heaven. 11At that very moment, three men stood before the house where I was, having been sent to me from Caesarea. 12Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me, and we entered the man's house. 13And he told us how he had seen an angel standing in his house, who said to him, 'Send men to Joppa, and call for Simon whose surname is Peter, 14who will tell you words by which you and all your household will be

saved.' 15And as I began to speak, the Holy Spirit fell upon them, as upon us at

the beginning. 16Then I remembered the word of the Lord, how He said, 'John

indeed baptized with water, but you shall be baptized with the Holy Spirit.' 17If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?"

18When they heard these things they became silent; and they glorified God, saying, "Then God has also granted to the Gentiles repentance to life."

11:18 God has also granted to the Gentiles repentance to life. One of the most shocking admissions in Jewish history, but an event that the Old Testament had prophesied (Is. 42:1, 6; 49:6; Acts 2:38).

BARNABAS AND SAUL AT ANTIOCH

19Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only. 20But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus. 21And the hand of the Lord was with them, and a great number believed and turned to the Lord.

22Then news of these things came to the ears of the church in Jerusalem, and

they sent out Barnabas to go as far as Antioch. 23When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord. 24For he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.

25Then Barnabas departed for Tarsus to seek Saul. 26And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch.

RELIEF TO JUDEA

27And in these days prophets came from Jerusalem to Antioch. 28Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. 29Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. 30This they also did, and sent it to the elders by the hands of Barnabas and Saul.

11:27 prophets. Preachers of the New Testament (1 Cor. 14:32; Eph. 2:20).

11:28 Agabus. One of the Jerusalem prophets who years later played an important part in Paul's ministry (21:10, 11). a great famine. Several ancient writers (Tacitus [Annals XI.43], Josephus [Antiquities XX.ii.5], and Suetonius [Claudius 18]) affirm the occurrence of great famines in Israel ca. A.D. 45–46. all the world. The famine reached beyond the region of Palestine. Claudius Caesar. Emperor of Rome (A.D. 41–54).

DAY 3: How does the baptism with the Holy Spirit (1 Cor. 12:13) relate to the Spirit's activities in the Book of Acts?

Acts describes a number of occasions in which the Holy Spirit "fell on" or

"filled" or "came upon" people (2:4; 10:44; 19:6). Here in Acts 11:16, 17, Peter recounts how the Holy Spirit fell upon the Gentiles just as it had the early Jewish disciples. Peter identifies these actions by God as a fulfillment of Joel's prophecy (Joel 2:28–32).

Viewed from the perspective of the entire New Testament, these experiences were neither the same nor replacements for what John the Baptist (Mark 1:8) and Paul described as the baptism with the Holy Spirit (1 Cor. 12:13). The baptism with the Spirit is the one-time act by which God places believers into His body. The filling is a repeated reality of Spiritcontrolled behavior that God commands believers to maintain (Eph. 5:18). Peter and others who experienced the special filling on Pentecost Day (2:4) were filled with the Spirit again and again (4:8, 31; 6:5; 7:55) and so boldly spoke the word of God. That was just the beginning. The fullness of the Spirit affects all areas of life, not just speaking boldly (Eph. 5:18–33).

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Acts 12

July 4

A CTS 12:1–25

HEROD'S VIOLENCE TO THE CHURCH

1Now about that time Herod the king stretched out his hand to harass some from the church. 2Then he killed James the brother of John with the sword. 3And because he saw that it pleased the Jews, he proceeded further to seize Peter also. Now it was during the Days of Unleavened Bread. 4So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keep him, intending to bring him before the people after Passover.

PETER FREED FROM PRISON

5Peter was therefore kept in prison, but constanta prayer was offered to God

for him by the church. 6And when Herod was about to bring him out, that night Peter was sleeping, bound with two chains between two soldiers; and the guards before the door were keeping the prison. 7Now behold, an angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, "Arise quickly!" And his chains fell off his hands. 8Then the angel said to him, "Gird yourself and tie on your sandals"; and so he did. And he said to him, "Put on your garment and follow me." 9So he went out and followed him, and did not know that what was done

by the angel was real, but thought he was seeing a vision. 10When they were past the first and the second guard posts, they came to the iron gate that leads to the city, which opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him.

11And when Peter had come to himself, he said, "Now I know for certain that the Lord has sent His angel, and has delivered me from the hand of Herod and from all the expectation of the Jewish people."

12So, when he had considered this, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together praying. 13And as Peter knocked at the door of the gate, a girl named Rhoda came to answer. 14When she recognized Peter's voice, because of her gladness she did not open the gate, but ran in and announced that Peter stood before the gate. 15But they said to her, "You are beside yourself!" Yet she kept insisting that it was so. So they said, "It is his angel."

12:12 Mary. Mark is called the cousin of Barnabas in Colossians 4:10, so Mary was his aunt. John…Mark. Cousin of Barnabas (Col. 4:10), acquaintance of Peter in his youth (1 Pet. 5:13), he accompanied Barnabas and Paul to Antioch (v. 25) and later to Cyprus (13:4, 5). He deserted them at Perga (13:13), and Paul refused to take him on his second missionary journey because of that desertion (15:36–41). He accompanied Barnabas to Cyprus (15:39). He

disappeared until he was seen with Paul at Rome as an accepted companion and co-worker (Col. 4:10; Philem. 24). During Paul's second imprisonment at Rome, Paul sought John Mark's presence as useful to him (2 Tim. 4:11). He wrote the second Gospel that bears his name, being enriched in his task by the aid of Peter (1 Pet. 5:13).

16Now Peter continued knocking; and when they opened the door and

saw him, they were astonished. 17But motioning to them with his hand to keep silent, he declared to them how the Lord had brought him out of the prison. And he said, "Go, tell these things to James and to the brethren." And he departed and went to another place.

12:17 James. The Lord's brother, now head of the Jerusalem church. he departed. Except for a brief appearance in chapter 15, Peter fades from the scene as the rest of Acts revolves around Paul and his ministry.

18Then, as soon as it was day, there was no small stir among the soldiers

about what had become of Peter. 19But when Herod had searched for him and not found him, he examined the guards and commanded that they should be put to death.

And he went down from Judea to Caesarea, and stayed there.

HEROD'S VIOLENT DEATH

20Now Herod had been very angry with the people of Tyre and Sidon; but they came to him with one accord, and having made Blastus the king's personal aide their friend, they asked for peace, because their country was supplied with food by the king's country.

21So on a set day Herod, arrayed in royal apparel, sat on his throne and gave an oration to them. 22And the people kept shouting, "The voice of a god and not of a man!" 23Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died.

24But the word of God grew and multiplied.

BARNABAS AND SAUL APPOINTED

25And Barnabas and Saul returned froma Jerusalem when they had fulfilled their ministry, and they also took with them John whose surname was Mark.

DAY 4: Who was the Herod of Acts 12 who violently persecuted the church?

"Herod the king" of v. 1 was Herod Agrippa I, who reigned from A.D. 37 to 44 and was the grandson of Herod the Great. He ran up numerous debts in Rome and fled to Palestine. Imprisoned by Emperor Tiberius after some careless comments, he eventually was released following Tiberius's death, and was made ruler of northern Palestine, to which Judea and Samaria were added in A.D. 41. As a hedge against his shaky relationship with Rome, he curried favor with the Jews by persecuting Christians.

He killed James the brother of John with the sword (v. 2). James was the first of the apostles to be martyred. The manner of his execution indicates James was accused of leading people to follow false gods (Deut. 13:12–15). He also imprisoned Peter and put him in the custody of "four squads" (v. 4). Each squad contained 4 soldiers and rotated the watch on Peter. At all times 2 guards were chained to him in his cell, while the other 2 stood guard outside the cell door (v. 6).

After Peter's rescue by an angel, Herod "put to death" the guards who were in charge (v. 19). According to Justinian's Code (ix. 4:4), a guard who allowed a prisoner to escape would suffer the same fatal penalty that awaited the prisoner.

Later, Herod came under the judgment of God. "On a set day" (v. 21), at a feast in honor of Herod's patron, the Roman emperor Claudius, Herod came out "arrayed in royal apparel." According to Josephus, he wore a garment made of silver. When the people began shouting, "The voice of a god and not of a man!" we are told that Herod "did not give glory to God" (v. 22), the crime for which Herod was struck down by an angel (A.D. 44). "And he was eaten by worms" (v. 23). According to Josephus, Herod endured terrible pain for 5 days before he

died.

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Acts 13

July 5

A CTS 13:1–25

1Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. 2As they ministered to the Lord and fasted, the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work to which I have called them." 3Then, having fasted and prayed, and laid hands on them, they sent them away.

PREACHING IN CYPRUS

4So, being sent out by the Holy Spirit, they went down to Seleucia, and

from there they sailed to Cyprus. 5And when they arrived in Salamis, they preached the word of God in the synagogues of the Jews. They also had John as their assistant.

6Now when they had gone through the islanda to Paphos, they found a

certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus, 7who was with the proconsul, Sergius Paulus, an intelligent man. This man called for Barnabas and Saul and sought to hear the word of God. 8But Elymas the sorcerer (for so his name is translated) withstood them, seeking to turn the proconsul away from the faith. 9Then Saul, who also is called Paul, filled with

the Holy Spirit, looked intently at him 10and said, "O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord? 11And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time."

13:6 Paphos. The capital of Cyprus and thus the seat of the Roman government. It also was a great center for the worship of Aphrodite (Venus), and thus a hotbed for all kinds of immorality. a certain sorcerer…a Jew. "Sorcerer" is better translated "magician." Originally it carried no evil connotation, but later was used to describe all kinds of practitioners and dabblers in the occult. This particular magician put his knowledge to evil use.

And immediately a dark mist fell on him, and he went around seeking

someone to lead him by the hand. 12Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord.

AT ANTIOCH IN PISIDIA

13Now when Paul and his party set sail from Paphos, they came to Perga in

Pamphylia; and John, departing from them, returned to Jerusalem. 14But when they departed from Perga, they came to Antioch in Pisidia, and went into the

synagogue on the Sabbath day and sat down. 15And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, "Men and brethren, if you have any word of exhortation for the people, say on."

13:15 reading of the Law and the Prophets. The reading of the Scriptures. This occupied the third part in the liturgy of the synagogue, after the recitation of the shema (Deut. 6:4) and further prayers, but before the teaching, which was usually based on what had been read from the Scriptures. rulers of the synagogue. Those who had general oversight of the synagogue, including designating who would read from the Scriptures.

16Then Paul stood up, and motioning with his hand said, "Men of Israel, and you

who fear God, listen: 17The God of this people Israela chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an

uplifted arm He brought them out of it. 18Now for a time of about forty years He put

up with their ways in the wilderness. 19And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment.

20"After that He gave them judges for about four hundred and fifty years, until

Samuel the prophet. 21And afterward they asked for a king; so God gave them

Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 22And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, 'I have found Davida the son of Jesse, a man after My

own heart, who will do all My will.'b 23From this man's seed, according to the

promise, God raised up for Israel a Savior—Jesus—a 24after John had first

preached, before His coming, the baptism of repentance to all the people

of Israel. 25And as John was finishing his course, he said, 'Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.'

13:22 a man after My own heart. Some would question the reality of this designation for David since he proved to be such a sinner at times ( 1 Sam. 11:1– 4 ; 12:9 ; 21:10–22:1 ). No man after God's own heart is perfect; yet he will recognize sin and repent of it, as did David (Pss. 32; 38; 51).

DAY 5: How does Acts 13 mark a change in the Book of Acts?

Chapter 13 marks a turning point in Acts in that the first 12 chapters focus on Peter while the remaining chapters revolve around Paul. With Peter, the emphasis is the Jewish church in Jerusalem and Judea; with Paul, the focus is the spread of the Gentile church throughout the Roman world, which began at the church in Antioch. In this church were certain "prophets" (v. 1). These men had a significant role in the apostolic church (1 Cor. 12:28; Eph. 2:20). They were preachers of God's Word and were responsible in the early years of the church to instruct local congregations. On some occasions, they received new revelation that was of a practical nature (11:28; 21:10), a function that ended with the cessation of the temporary sign gifts. Their office was also replaced by pastor-teachers and evangelists (Eph. 4:11).

The leaders in the church in Antioch "ministered to the Lord" (v. 2). This is from a Greek word which in Scripture describes priestly service. Serving in leadership in the church is an act of worship to God and consists of offering spiritual sacrifices to Him, including prayer, oversight of the flock, plus preaching and teaching the Word. And they "fasted." This is often connected with vigilant, passionate prayer (Neh. 1:4; Ps. 35:13; Dan. 9:3; Matt. 17:21; Luke 2:37) and includes either a loss of desire for food or the purposeful setting

aside of eating to concentrate on spiritual issues (Matt. 6:16, 17).

While they worshiped, the Holy Spirit issued the first missionary outreach: "Separate to Me Barnabas and Saul for the work to which I have called them" (v. 2). Saul and Barnabas chose to begin their missionary outreach in Cyprus because it was Barnabas's home, which was only a two-day journey from Antioch and had a large Jewish population. Here Paul established the custom of preaching to the Jews first whenever he entered a new city because he had an open door, as a Jew, to speak and introduce the gospel. Also, if he preached to Gentiles first, the Jews would never have listened to him.

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July 6

A CTS 13:26–52

26"Men and brethren, sons of the family of Abraham, and those among you who

fear God, to you the word of this salvation has been sent. 27For those who dwell in Jerusalem, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him. 28And though they found no cause for death in Him, they

asked Pilate that He should be put to death. 29Now when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid Him in a tomb. 30But God raised Him from the dead. 31He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people. 32And we declare to you glad tidings—that promise

which was made to the fathers. 33God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm:

13:29, 30 tree…tomb…God raised. The Old Testament predicted the

crucifixion of Christ on a cross (Ps. 22; Deut. 21), at the time when this particular form of execution was not used. His burial in a "tomb" was also prophesied (Is. 53:9), yet victims of crucifixions were commonly tossed into mass graves. The climax of Paul's message was the resurrection of Christ, the ultimate proof that Jesus is the Messiah and the fulfillment of 3 specific prophecies (vv. 33–35).

'You are My Son,

Today I have begotten You.'a

34And that He raised Him from the dead, no more to return to corruption, He has spoken thus:

'I will give you the sure mercies of David.'a 35Therefore He also says in another Psalm:

'You will not allow Your Holy One to see corruption.'a

36"For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; 37but He whom God raised up saw no corruption. 38Therefore let it be known to you,

brethren, that through this Man is preached to you the forgiveness of sins; 39and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. 40Beware therefore, lest what has been spoken in the prophets come upon you:

13:39 justified from. This is better translated "freed from." you could not be justified by the law of Moses. Keeping the Law of Moses did not free anyone from their sins (Rom. 3:28; 1 Cor. 1:30; Gal. 2:16; 3:11; Phil. 3:9). But the atoning death of Jesus completely satisfied the demands of God's law, making forgiveness of all sins available to all who believe (Gal. 3:16; Col. 2:13, 14). Only the forgiveness Christ offers can free people from their sins (Rom. 3:20, 22).

41'Behold, you despisers, Marvel and perish! For I work a work in your days, A work which you will by no means believe,

Though one were to declare it to you.' "a

BLESSING AND CONFLICT AT ANTIOCH

42So when the Jews went out of the synagogue,a the Gentiles begged that

these words might be preached to them the next Sabbath. 43Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God.

13:43 devout proselytes. Full converts to Judaism who had been circumcised. continue in the grace of God. Those who are truly saved persevere and validate the reality of their salvation by continuing in the grace of God ( John 8:31 ; 15:1– 6 ; Col. 1:21–23 ; 1 John 2:19 ). With such encouragement, Paul and Barnabas hoped to prevent those who were intellectually convinced of the truths of the gospel, yet had stopped short of saving faith, from reverting to legalism rather than embracing Christ completely.

44On the next Sabbath almost the whole city came together to hear the word of God. 45But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul. 46Then Paul and Barnabas grew bold and said, "It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. 47For so the Lord has commanded us:

'I have set you as a light to the Gentiles,

That you should be for salvation to the ends of the earth.' "a

48Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.

49And the word of the Lord was being spread throughout all the region. 50But

the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from

their region. 51But they shook off the dust from their feet against them, and came

to Iconium. 52And the disciples were filled with joy and with the Holy Spirit.

13:51 shook off the dust from their feet. The Jews' antagonism toward Gentiles extended to their unwillingness to even bring Gentile dust into Israel. The symbolism of Paul and Barnabas's act is clear that they considered the Jews at Antioch no better than heathen. There could have been no stronger condemnation.

DAY 6: How does a verse such as 2 Chronicles 7:14 relate to country such as America?

"If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land."

Unlike ancient Israel, America is not a covenant nation. God has made no promise to our physical ancestors that guarantees our national status. If Israel had to fulfill the conditions for divine blessing, even though God had covenanted with them as His chosen people, America certainly has no inviolable claim on the blessing of God. As long as unbelief and disobedience to the Word of God color the soul of our nation, we simply cannot expect the blessing of God. Israel didn't get it in her unbelief.

But for those of us who are Christians, the covenant blessings do apply. "If you are Christ's, then you are Abraham's seed, and heirs according to the promise" (Gal. 3:29). All the promises of salvation, mercy, forgiveness of sins, and spiritual prosperity are ours to claim as long as we remain faithful to God.

That is why the spiritual state of the church in our nation is the key to the

blessing of the nation as a whole. If God is going to bless America, it will not be for the sake of the nation itself. He blesses the nation, and has always done so, for the sake of His people. If we who are called by His name are not fulfilling the conditions for divine blessing, there is no hope whatsoever for the rest of the nation.

On the other hand, if the church is fit to receive God's blessing, the whole nation will be the beneficiary of that, because the Word of God will be proclaimed with power, God will add to His church, and spiritual blessings of all kinds will result. And those are the truest blessings of all.

Return to July 6 Readings

Acts 14

July 7

A CTS 14:1–28

AT ICONIUM

1Now it happened in Iconium that they went together to the synagogue of the Jews, and so spoke that a great multitude both of the Jews and of the Greeks believed. 2But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brethren. 3Therefore they stayed there a long time, speaking boldly in the Lord, who was bearing witness to the word of His grace, granting signs and wonders to be done by their hands.

4But the multitude of the city was divided: part sided with the Jews, and part with the apostles. 5And when a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them, 6they became aware of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding region. 7And they were preaching the gospel there.

14:4 apostles. Barnabas was not an apostle in the same sense as Paul and the 12 since he was not an eyewitness of the resurrected Christ nor had he been called by Him. It is best to translate "apostles" here as "messengers" ( 2 Cor. 8:23 ; Phil. 2:25 ). The verb means "to send." The 12 and Paul were "apostles of Christ" (2 Cor. 11:13; 1 Thess. 2:6), while Barnabas and others were "apostles of the churches" (2 Cor. 8:23).

IDOLATRY AT LYSTRA

8And in Lystra a certain man without strength in his feet was sitting, a cripple from his mother's womb, who had never walked. 9This man heard Paul speaking. Paul, observing him intently and seeing that he had faith to be healed, 10said with a loud voice, "Stand up straight on your feet!" And he leaped and walked. 11Now when the people saw what Paul had done, they raised their voices, saying in the Lycaonian language, "The gods have come down to us in the likeness of men!" 12And Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker. 13Then the priest of Zeus, whose temple was in front of their city, brought oxen and garlands to the gates, intending to sacrifice with the multitudes.

14But when the apostles Barnabas and Paul heard this, they tore their clothes

and ran in among the multitude, crying out 15and saying, "Men, why are you doing these things? We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God, who made

the heaven, the earth, the sea, and all things that are in them, 16who in bygone

generations allowed all nations to walk in their own ways. 17Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven

and fruitful seasons, filling our hearts with food and gladness." 18And with these sayings they could scarcely restrain the multitudes from sacrificing to them.

14:15–17 Because the crowd at Lystra was pagan and had no knowledge of the Old Testament, Paul adjusted his message to fit the audience. Instead of proclaiming the God of Abraham, Isaac, and Jacob, he appealed to the universal and rational knowledge of the One who created the world (17:22–26; Jon. 1:9).

14:17 did not leave Himself without witness. God's providence and His creative power testify to man's reason of His existence (Rom. 1:18–20), as does man's own conscience, which contains His moral law (Rom. 2:13–15).

STONING, ESCAPE TO DERBE

19Then Jews from Antioch and Iconium came there; and having persuaded the multitudes, they stoned Paul and dragged him out of the city, supposing him to

be dead. 20However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe.

STRENGTHENING THE CONVERTS

21And when they had preached the gospel to that city and made many disciples,

they returned to Lystra, Iconium, and Antioch, 22strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, "We must through many tribulations enter the kingdom of God." 23So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. 24And after they had passed through Pisidia,

they came to Pamphylia. 25Now when they had preached the word in Perga,

they went down to Attalia. 26From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed.

27Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles. 28So they stayed there a long time with the disciples.

DAY 7: How does Acts 14 demonstrate the varied reactions for preaching the gospel of Christ?

The city of Iconium was a cultural melting pot of native Phrygians, Greeks, Jews, and Roman colonists. A great multitude came to faith as Paul and Barnabas spoke "boldly in the Lord, who was bearing witness to the word of His grace, granting signs and wonders to be done by their hands" (v. 3). Acts of such divine power confirmed that Paul and Barnabas spoke for God. Nevertheless, the gospel message divided the city and a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them (v. 5). This proves that their Jewish opponents were the instigators, since stoning was a Jewish form of execution, usually for blasphemy.

Fleeing Iconium, they went to Lystra and Derbe, cities of Lycaonia (v. 6). Lycaonia was a district in the Roman province of Galatia. Lystra was about 18 miles from Iconium and was the home of Lois, Eunice, and Timothy ( 16:1 ; 2 Tim. 1:5 ). The strange reaction by the people of Lystra to the healing of the cripple, who had never walked (v. 8), had its roots in local folklore. According

to tradition, the gods Zeus and Hermes visited Lystra incognito, asking for food and lodging. All turned them away except for a peasant named Philemon and his wife, Baucis. The gods took vengeance by drowning everyone in a flood. But they turned the lowly cottage of Philemon and Baucis into a temple, where they were to serve as priest and priestess. Not wanting to repeat their ancestors' mistake, the people of Lystra believed Barnabas to be Zeus and Paul to be Hermes.

"Then Jews from Antioch and Iconium came there…they stoned Paul… supposing him to be dead" (v. 19). Paul did not die from the stoning as some claim, who link it to his third—heaven experience in 2 Corinthians 12. "Supposing" usually means "to suppose something that is not true." The main New Testament use of this word argues that the crowd's supposition was incorrect and that Paul was not dead. Another argument in favor of this position is that if Paul was resurrected, why didn't Luke mention it? Also, the dates of Paul's third—heaven experience and the time of the stoning do not reconcile.

Return to July 7 Readings

Acts 15

July 8

A CTS 15:1–21

CONFLICT OVER CIRCUMCISION

1And certain men came down from Judea and taught the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." 2Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.

3So, being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles; and they caused great joy to all the brethren. 4And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them. 5But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to command them to keep the law of Moses."

THE JERUSALEM COUNCIL

6Now the apostles and elders came together to consider this matter. 7And when there had been much dispute, Peter rose up and said to them: "Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. 8So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, 9and made no distinction between us and them, purifying their hearts by faith. 10Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 11But we believe that through the grace of the Lord Jesus Christa we shall be saved in the same manner as they."

12Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles. 13And after they had become silent, James answered, saying, "Men and brethren, listen to me: 14Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. 15And with this the words of the prophets agree, just as it is written:

16'After this I will return And will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, And I will set it up; 17So that the rest of mankind may seek the LORD, Even all the Gentiles who are called by My name, Says the LORD who does all these things.'a

18"Known to God from eternity are all His works.a 19Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, 20but that we write to them to abstain from things polluted by idols, from sexual immorality,a from things strangled, and from blood. 21For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath."

15:19 we should not trouble. The Greek word for "trouble" means "to throw something in the path of someone to annoy them." The decision of the Jerusalem Council, after considering all the evidence, was that keeping the law and observing rituals were not requirements for salvation. The Judaizers were to cease troubling and annoying the Gentiles.

DAY 8: Why is the first church council in Acts 15 the most important ever held?

Throughout its history, the church's leaders have met to settle doctrinal issues. Historians point to 7 ecumenical councils in the church's early history, especially the Councils of Nicea (A.D. 325) and Chalcedon (A.D. 451). Yet the most important council was the first one—the Jerusalem Council—because it established the answer to the most vital doctrinal question of all: "What must a person do to be saved?" The apostles and elders defied efforts to impose legalism and ritualism as necessary prerequisites for salvation. They forever affirmed that salvation is totally by grace through faith in Christ alone.

The Judaizers were false teachers who were self-appointed guardians of legalism. They taught a doctrine of salvation by works through the act of circumcision (v. 1). In answer to this, Peter rose up and gave the first of 3 speeches at the Council that amount to one of the strongest defenses of salvation by grace through faith alone contained in Scripture. Peter began his defense by reviewing how God saved Gentiles in the early days of the church without a requirement of circumcision, law keeping, or ritual—referring to the salvation of Cornelius and his household (10:44–48; 11:17, 18). If God did not require any additional qualifications for salvation, neither should the legalists.

The Judaizers could have argued that Cornelius and the others could not have been saved because they did not meet the legalistic requirements. To thwart that potential argument, Peter reiterates that God gave them the Holy Spirit, thus proving the genuineness of their salvation (v. 8). Peter warns the Judaizers that they are putting a yoke on the neck of the disciples—a description of the law and the legalism of the scribes and Pharisees (Matt. 23:4; Luke 11:46). The legalists

expected the Gentiles to carry a load they themselves were unwilling to bear. "But we believe that through the grace of the Lord Jesus Christ we shall be saved" (v. 11). His declaration is a resounding affirmation of salvation by grace through faith alone.

Return to July 8 Readings

July 9

A CTS 15:22–41

THE JERUSALEM DECREE

22Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who

was also named Barsabas,a and Silas, leading men among the brethren.

23They wrote this letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. 24Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, "You must be circumcised and keep the law"a —to whom we gave no such commandment— 25it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, 26men who have risked their lives for the name of our Lord Jesus Christ. 27We have therefore sent Judas and Silas, who will also report the same things by word of mouth. 28For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: 29that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality.a If you keep yourselves from these, you will do well.

15:24 troubled…unsettling. "Troubled" is a different Greek word from the one in v. 19, meaning "to deeply upset," "to deeply disturb," "to perplex," or "to create fear." The Greek word for "unsettling" was used in extrabiblical writings to speak of someone going bankrupt. Together these words aptly describe the chaos caused by the Judaizers.

Farewell.

CONTINUING MINISTRY IN SYRIA

30So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter. 31When they had read it, they rejoiced over its encouragement. 32Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words. 33And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles.a

34However, it seemed good to Silas to remain there.a 35Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also.

DIVISION OVER JOHN MARK

36Then after some days Paul said to Barnabas, "Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing." 37Now Barnabas was determined to take with them John called Mark. 38But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work. 39Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus; 40but Paul chose Silas and departed, being commended by the brethren to the grace of God. 41And he went through Syria and Cilicia, strengthening the churches.

15:36 see how they are doing. In addition to proclaiming the gospel, Paul also recognized his responsibility to mature the new believers in their faith ( Matt. 28:19 , 20 ; Eph. 4:12 , 13 ; Phil. 1:8 ; Col. 1:28 ; 1 Thess. 2:17 ). So he planned his second missionary journey to retrace his first one.

15:39 contention…parted. This was not an amicable parting they were in sharp disagreement regarding John Mark. The weight of the evidence favors Paul's decision, especially since he was an apostle of Jesus Christ. That alone should have caused Barnabas to submit to his authority. But they eventually did reconcile (1 Cor. 9:6).

15:40 Silas. He was perfectly suited to be Paul's companion, since he was a prophet and could proclaim and teach the Word. Being a Jew gave him access to the synagogues. Because he was a Roman citizen (16:37), he enjoyed the same benefits and protection as Paul. His status as a respected leader in the Jerusalem fellowship helped to reinforce Paul's teaching that Gentile salvation was by grace alone through faith alone.

DAY 9: How did a godly king respond to crises?

Second Chronicles 14:1–16:14 records the reign of Asa in Judah (ca. 911–870 B.C.). First Kings 15:11 says that Asa did as his forefather David had done— honoring God while building the kingdom (vv. 6–8). Times of peace were used for strengthening. "Asa did what was good and right in the eyes of

LORD his God" (v. 2). He removed elements of false worship that had accumulated over the years of Solomon, Rehoboam, and Abijah (1 Kin. 15:12, 13). Apparently, he did not remove all the high places or, once removed, they reappeared ( 1 Kin. 15:14 ; 1 Chr. 15:6 ). His son Jehoshaphat later had to remove them ( 2 Chr. 17:6 ), although not completely (2 Chr. 20:33). This was done in an effort to comply with Deuteronomy 12:2, 3. Asa had an army of 580,000 men "who carried shields and drew bows; all these were mighty men of valor" (v. 8). Yet a major threat developed from Zerah, the Ethiopian, probably on behalf of the Egyptian Pharaoh, who was attempting to regain control as Shishak had during the days of Rehoboam (2 Chr. 12:7, 8), ca. 901–900 B.C. The Ethiopians came against them with "an army of a million men and three hundred chariots" (v. 9).

Asa's appeal to God centered on God's omnipotence and reputation and is well worth memorizing. "LORD, it is nothing for You to help, whether with many or with those who have no power; help us,…O LORD, You are our God; do not let man prevail against You!" (v. 11). God's response was to strike the Ethiopian army and overthrow them. "And they carried away very much spoil" (v. 13). It appears that this great horde was a nomadic people who moved with all their possessions and had set up their camp near Gerar. The spoils of Judah's victory

were immense.

Return to July 9 Readings

Acts 16

July 10

A CTS 16:1–19

TIMOTHY JOINS PAUL AND SILAS

1Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek. 2He was well spoken of by the brethren who were at Lystra and Iconium. 3Paul wanted to have him go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek. 4And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem. 5So the churches were strengthened in the faith, and increased in number daily.

6:1 a certain disciple…Timothy. A young man (late teens or early 20s) of high regard, a "true son in the faith" (1 Tim. 1:2; 2 Tim. 1:2), who eventually became Paul's right-hand man (1 Cor. 4:17; 1 Thess. 3:2; Phil. 2:19). In essence, he became John Mark's replacement. After being commissioned by the elders of the local church (1 Tim. 4:14; 2 Tim. 1:6), he joined Paul and Silas. his father was Greek. The grammar likely suggests his father was dead. By being both Jew and Gentile, Timothy had access to both cultures an indispensable asset for missionary service.

16:3 circumcised him. This was done to aid his acceptance by the Jews and provide full access to the synagogues he would be visiting with Paul and Silas. If Timothy had not been circumcised, the Jews could have assumed he had renounced his Jewish heritage and had chosen to live as a Gentile.

THE MACEDONIAN CALL

6Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia. 7After they had come to Mysia, they tried to go into Bithynia, but the Spirita did not permit them. 8So passing by Mysia, they came down to Troas. 9And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, "Come over to Macedonia and help us." 10Now after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them.

16:6 Holy Spirit…Asia. Paul was not allowed to fulfill his intention to minister in Asia Minor (modern Turkey) and to such cities as Ephesus, Smyrna, Philadelphia, Laodicea, Colosse, Sardis, Pergamos, and Thyatira.

16:9 Macedonia. The region located across the Aegean Sea on the mainland of Greece. The cities of Philippi and Thessalonica were located there. Most significantly, going there was to take the gospel from Asia into Europe.

LYDIA BAPTIZED AT PHILIPPI

11Therefore, sailing from Troas, we ran a straight course to Samothrace, and the

next day came to Neapolis, 12and from there to Philippi, which is the foremost city of that part of Macedonia, a colony. And we were staying in that city for some

days. 13And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who

met there. 14Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart

to heed the things spoken by Paul. 15And when she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." So she persuaded us.

PAUL AND SILAS IMPRISONED

16Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune-telling. 17This girl followed Paul and us, and cried out, saying, "These men are the servants of the Most High God, who proclaim to us the way of salvation." 18And this she did for many days.

But Paul, greatly annoyed, turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her." And he came out that very hour. 19But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities.

DAY 10: How did Lydia and the demon-possessed girl in Philippi respond differently to the gospel?

When Paul arrived in Philippi (Acts 16:12), evidently the Jewish community did not have the minimum of 10 Jewish men who were heads of households required to form a synagogue. In such cases, a place of prayer under the open sky and near a river or sea was adopted as a meeting place. Most likely this spot was located where the road leading out of the city crossed the Gangites River. Paul spoke "to the women who met there" (v. 13). In further evidence of the small number of Jewish men, it was women who met to pray, read from the Old Testament law, and discuss what they read.

Lydia was from the city of Thyatira, which was located in the Roman province of Lydia, thus the name "Lydia" was probably associated with her place of origin. She was a "seller of purple" (v. 14). Because purple dye was extremely expensive, purple garments were usually worn by royalty and the wealthy. As a result, Lydia's business turned a nice profit, which enabled her to have a house large enough to accommodate the missionary team (v. 15) and the new church at Philippi (v. 40). "Who worshiped God." Like Cornelius, she believed in the God of Israel but had not become a full proselyte (10:2). The Lord opened her heart, and she and her household were baptized.

Also in Philippi was a slave girl "possessed with a spirit of divination" (v. 16), literally, "a python spirit." That expression comes from Greek mythology. Python was a snake that guarded the oracle at Delphi. Essentially, this girl was a medium in contact with demons who could supposedly predict the future. For several days she followed Paul and rightly cried out in the streets, "These men are the servants of the Most High God" (v. 17). El Elyon, the Absolutely Sovereign God, is an Old Testament title (used about 50 times) for the God of Israel (Gen. 14:18–22; Ps. 78:35; Dan. 5:18). But the spirit was wrong, and Paul finally turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her" (v. 18). The demon left the girl in obedience to Paul's command and his apostolic authority. The ability to cast out demons was a special ability of Christ's apostles (Mark 3:15; 2 Cor. 12:12).

Return to July 10 Readings

July 11

A CTS 16:20–40

20And they brought them to the magistrates, and said, "These men, being Jews, exceedingly trouble our city; 21and they teach customs which are not lawful for us, being Romans, to receive or observe." 22Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. 23And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. 24Having received such a charge, he put them into the inner prison and fastened their feet in the stocks.

16:24 inner prison…in the stocks. The most secure part of the prison. The jailer took further precautions by putting their feet "in the stocks." This particular security measure was designed to produce painful cramping so the

prisoner's legs were spread as far apart as possible.

THE PHILIPPIAN JAILER SAVED

25But at midnight Paul and Silas were praying and singing hymns to God, and

the prisoners were listening to them. 26Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone's chains were loosed. 27And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself. 28But Paul called with a loud voice, saying, "Do yourself no harm, for we are all here."

16:27 prison doors open…about to kill himself. Instead of waiting to face humiliation and a painful execution. A Roman soldier, who let a prisoner escape, paid for his negligence with his life (12:19; 27:42).

29Then he called for a light, ran in, and fell down trembling before Paul and

Silas. 30And he brought them out and said, "Sirs, what must I do to be saved?"

31So they said, "Believe on the Lord Jesus Christ, and you will be saved, you and your household." 32Then they spoke the word of the Lord to him and to all who were in his house. 33And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. 34Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.

16:31 Believe on the Lord Jesus Christ. One must believe He is who He claimed to be ( John 20:31 ) and believe in what He did ( 1 Cor. 15:3 , 4 ; Rom. 1:16 ). you and your household. All of his family, servants, and guests who could comprehend the gospel and believe heard the gospel and believed.

PAUL REFUSES TO DEPART SECRETLY

35And when it was day, the magistrates sent the officers, saying, "Let those men go."

36So the keeper of the prison reported these words to Paul, saying, "The magistrates have sent to let you go. Now therefore depart, and go in peace."

37But Paul said to them, "They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out."

38And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans. 39Then they came and pleaded with them and brought them out, and asked them to depart from the city. 40So they went out of the prison and entered the house of Lydia; and when they had seen the brethren, they encouraged them and departed.

DAY 11: How did Roman law affect Paul and the preaching of the gospel?

The city of Philippi, which was located 10 miles inland from Neapolis, was named for Philip II of Macedon (the father of Alexander the Great). It was a Roman colony (Acts 16:2). Philippi became a Roman colony in 31 B.C., so it carried the right of freedom (it was self-governing and independent of the provincial government), the right of exemption from tax, and the right of holding land in full ownership.

In Acts 16:21, Paul and those with him are accused before the city magistrates as troublemakers who "teach customs…not lawful for us…Romans." It was technically true that Roman citizens were not to engage in any foreign religion that had not been sanctioned by the state. But it was a false charge that they were creating chaos. Every Roman colony had two magistrates serving as judges. In this case, they did not uphold Roman justice: They did not investigate the charges, conduct a proper hearing, or give Paul and Silas the chance to defend themselves. Instead, the magistrates had them beaten with rods. This was an illegal punishment since they had not been convicted of any crime. The officers

(v. 35) under the command of the magistrates administered the beating with rods tied together in a bundle. Paul received the same punishment on two other occasions (2 Cor. 11:25).

Later, when Paul told them they were "Romans" (v. 37), it was a real problem. To inflict corporal punishment on a Roman citizen was a serious crime and made more so since Paul and Barnabas did not receive a trial. As a result, the magistrates faced the possibility of being removed from office and having Philippi's privileges as a Roman colony revoked.

Return to July 11 Readings

Acts 17

July 12

A CTS 17:1–15

PREACHING CHRIST AT THESSALONICA

1Now when they had passed through Amphipolis and Apollonia, they came to

Thessalonica, where there was a synagogue of the Jews. 2Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, 3explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I preach to you is the Christ." 4And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

ASSAULT ON JASON'S HOUSE

5But the Jews who were not persuaded, becoming envious,a took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar

and attacked the house of Jason, and sought to bring them out to the people. 6But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, "These who have turned the world upside down have come here too. 7Jason has harbored them, and these are all acting contrary to

the decrees of Caesar, saying there is another king—Jesus." 8And they troubled

the crowd and the rulers of the city when they heard these things. 9So when they had taken security from Jason and the rest, they let them go.

17:7 contrary to the decrees of Caesar. One of the most serious crimes in the Roman Empire was to acknowledge allegiance to any king but Caesar ( John 19:15 ).

MINISTERING AT BEREA

10Then the brethren immediately sent Paul and Silas away by night to Berea.

When they arrived, they went into the synagogue of the Jews. 11These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things

were so. 12Therefore many of them believed, and also not a few of the Greeks,

prominent women as well as men. 13But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there

also and stirred up the crowds. 14Then immediately the brethren sent Paul away,

to go to the sea; but both Silas and Timothy remained there. 15So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed.

17:15 Athens. The cultural center of Greece. At its zenith, Athens was home to the most renowned philosophers in history, including Socrates, Plato, and Aristotle, who was arguably the most influential philosopher of all. Two other significant philosophers taught there: Epicurus, founder of Epicureanism, and Zeno, founder of Stoicism two of the dominant philosophies in that day (v. 18).

DAY 12: How did Jehoshaphat express his faith in the face of adversity?

Second Chronicles 20:1–30 is one of the great stories of faith in the Old Testament. Attacked by a great multitude from Moab and Ammon, Jehoshaphat made the appropriate spiritual response, i.e., the king and the nation appealed to God in prayer and fasting. The fast was national, including even the children (v. 13). Jehoshaphat stood in the redecorated center court praying for the nation,

appealing to the promises, the glory, and the reputation of God which were at stake since He was identified with Judah (vv. 5–12). In his prayer he acknowledged God's sovereignty (v. 6), God's covenant (v. 7), God's presence (vv. 8, 9), God's goodness (v. 10), God's possession (v. 11), and their utter dependence on Him (v. 12). The Lord responded immediately, sending a message of confidence through the prophet Jahaziel. "Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God's. Tomorrow go down against them…. You will not need to fight in this battle. Position yourselves, stand still and see the salvation of the LORD" (v. 15–17).

Here was the praise of faith (vv. 18–21). They were confident enough in God's promise of victory to begin the praise before the battle was won. So great was their trust that the choir marched in front of the army, singing psalms. People were appointed who should "praise the beauty of holiness" (v. 21). The Lord is beautiful in holiness (Ex. 15:11; Ps. 27:4), but the text here would better be translated "in holy attire," which was referring to the manner in which the Levite singers were clothed in symbolic sacred clothing (1 Chr. 16:29) in honor of the Lord's holiness.

Similar to God's intervention in Gideon's day (Judg. 7:15–23), God caused confusion among the enemy, who mistakenly turned upon themselves and slaughtered each other (vv. 22–24). Some think this may have been done by angels who appeared and set off this uncontrolled and deadly panic. The destruction was complete before Jehoshaphat and his army ever met the enemy (v. 24).

Return to July 12 Readings

July 13

A CTS 17:16–34

THE PHILOSOPHERS AT ATHENS

16Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols. 17Therefore he reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there. 18Thena certain Epicurean and Stoic philosophers encountered him. And some said, "What does this babbler want to say?"

17:18 Epicurean and Stoic philosophers. Epicurean philosophy taught that the chief end of man was the avoidance of pain. Epicureans were materialists they did not deny the existence of God, but they believed He did not become involved with the affairs of men. When a person died, they believed his body and soul disintegrated. Stoic philosophy taught selfmastery that the goal in life was to reach a place of indifference to pleasure or pain. babbler. Literally, "seed picker." Some of the philosophers viewed Paul as an amateur philosopher one who had no ideas of his own but only picked among prevailing philosophies and constructed one with no depth.

Others said, "He seems to be a proclaimer of foreign gods," because he preached to them Jesus and the resurrection.

19And they took him and brought him to the Areopagus, saying, "May we know what this new doctrine is of which you speak? 20For you are bringing some strange things to our ears. Therefore we want to know what these things mean." 21For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or to hear some new thing.

ADDRESSING THE AREOPAGUS

22Then Paul stood in the midst of the Areopagus and said, "Men of Athens,

I perceive that in all things you are very religious; 23for as I was passing through and considering the objects of your worship, I even found an altar with this inscription:

TO THE UNKNOWN GOD. Therefore, the One whom you worship without knowing, Him I proclaim to you: 24"God, who made the world and everything in it, since He is Lord of

heaven and earth, does not dwell in temples made with hands. 25Nor is He worshiped with men's hands, as though He needed anything, since He gives to all life, breath, and all things. 26And He has made from one blooda every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, 27so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; 28for in Him we live and move and have our being, as also some of your own poets have said, 'For we are also His offspring.' 29Therefore, since we are the offspring of God, we ought not to

think that the Divine Nature is like gold or silver or stone, something shaped by

art and man's devising. 30Truly, these times of ignorance God overlooked, but

now commands all men everywhere to repent, 31because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead."

17:28 in Him we live and move and have our being. A quote from the Cretan poet Epimenides.

17:29 the offspring of God. A quote from Aratus, who came from Paul's home region of Cilicia. not…like gold or silver. If man is the offspring of God, as the Greek poet suggested, it is foolish to think that God could be nothing more than a man-made idol. Such reasoning points out the absurdity of idolatry ( Is. 44:9– 20 ).

32And when they heard of the resurrection of the dead, some mocked, while others said, "We will hear you again on this matter." 33So Paul departed from among them. 34However, some men joined him and believed, among them Dionysius the Areopagite, a woman named Damaris, and others with them.

DAY 13: How did Paul address the philosophers of Athens?

In preaching to them Jesus and the resurrection, Paul was brought to the Areopagus (Acts 17:19). This was a court named for the hill on which it once met. Paul was not being formally tried; only being asked to defend his teaching.

Paul immediately mentioned the inscription on one other object of worship: TO THE UNKNOWN GOD. The Athenians were supernaturalists—they believed in supernatural powers that intervened in the course of natural laws. They at least acknowledged the existence of someone beyond their ability to understand who had made all things. Paul thus had the opportunity to introduce them to the Creator-God who could be known. When evangelizing pagans, Paul started from creation, the general revelation of God (14:15–17). When evangelizing Jews, he started from the Old Testament (vv. 10–13).

Declaring to them the "God, who made the world" (v. 24) flatly contradicted both the Epicureans, who believed matter was eternal and therefore had no creator, and the Stoics, who as pantheists believed God was part of everything and could not have created Himself. And adding that "He has made from one blood every nation of men" (v. 26) also confronted them directly. All men are equal in God's sight since all came from one man, Adam. This teaching was a blow to the national pride of the Greeks, who believed all non-Greeks were barbarians. "And has determined their preappointed times and the boundaries of

their dwellings." God sovereignly controls the rise and fall of nations and empires (Dan. 2:36–45; Luke 21:24). God is responsible for establishing nations as to their racial identity and their specific geographical locations (Deut. 32:8) and determining the extent of their conquests (Is. 10:12–15).

God's objective for man in revealing Himself as the creator, ruler, and controller of the world was that they "should seek the Lord" (v. 27). Men have no excuse for not knowing about God because He has revealed Himself in man's conscience and in the physical world (Rom. 1:19, 20; 2:15).

Return to July 13 Readings

Acts 18

July 14

A CTS 18:1–28

MINISTERING AT CORINTH

1After these things Paul departed from Athens and went to Corinth. 2And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome); and he came to them. 3So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers. 4And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks.

8:1 Corinth. The leading political and commercial center in Greece. It was located at a strategic point on the isthmus of Corinth, which connected the Peloponnesian peninsula with the rest of Greece. Virtually all traffic between northern and southern Greece had to pass through the city. Because Corinth was a trade center and host to all sorts of travelers, it had an unsettled population that was extremely debauched. It also housed the temple of Aphrodite, the goddess of love. One thousand temple priestesses, who were ritual prostitutes, came each evening into the city to practice their trade.

5When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. 6But when they opposed him and blasphemed, he shook his garments and said to them, "Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles." 7And he departed from there and entered the house of a certain man named Justus,a one who worshiped God, whose house was next door to the synagogue. 8Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.

18:8 Crispus, the ruler of the synagogue. The conversion of this respected

leader must have sent shock waves throughout the Jewish community.

9Now the Lord spoke to Paul in the night by a vision, "Do not be afraid, but speak, and do not keep silent; 10for I am with you, and no one will attack you to hurt you; for I have many people in this city." 11And he continued there a year and six months, teaching the word of God among them.

12When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat, 13saying, "This fellow persuades men to worship God contrary to the law."

18:13 contrary to the law. While Judaism was not an official religion, it was officially tolerated in the Roman world, and Christianity was viewed as a sect of Judaism. The Jews in Corinth claimed that Paul's teaching was external to Judaism and therefore should be banned. Had Gallio ruled in the Jews' favor, Christianity could have been outlawed throughout the empire.

14And when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you. 15But if it is a question of words and names and your own law, look to it yourselves; for I do not want to be a judge of such matters." 16And he drove them from the judgment seat. 17Then all

the Greeksa took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things.

PAUL RETURNS TO ANTIOCH

18So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. He had his hair cut off at Cenchrea,

for he had taken a vow. 19And he came to Ephesus, and left them there; but he

himself entered the synagogue and reasoned with the Jews. 20When they asked

him to stay a longer time with them, he did not consent, 21but took leave of them,

saying, "I must by all means keep this coming feast in Jerusalem;a but I will return again to you, God willing." And he sailed from Ephesus.

22And when he had landed at Caesarea, and gone up and greeted the

church, he went down to Antioch. 23After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples.

MINISTRY OF APOLLOS

24Now a certain Jew named Apollos, born at Alexandria, an eloquent man

and mighty in the Scriptures, came to Ephesus. 25This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. 26So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. 27And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; 28for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.

DAY 14: How did Aquila and Priscilla help Apollos?

In Acts 18:24, Apollos came to Ephesus and clearly was an Old Testament saint and follower of John the Baptist (v. 25). He came from Alexandria, an important city in Egypt located near the mouth of the Nile. In the first century, it had a large Jewish population. Thus Apollos, though born outside of Israel, was reared in a Jewish cultural setting. It states that he was "mighty in the Scriptures," referring to Apollos's knowledge of the Old Testament Scriptures. That knowledge, combined with his eloquence, allowed him to crush his Jewish opponents in a later debate (v. 28).

He had been instructed in "the way of the Lord" (v. 25). This did not include the Christian faith (v. 26). The Old Testament uses the phrase to describe the spiritual and moral standards God required His people to observe. "He knew only the baptism of John." Despite his knowledge of the Old Testament, Apollos did not fully understand Christian truth. John's baptism was to prepare Israel for the Messiah's arrival. Apollos accepted that message, even acknowledging that Jesus of Nazareth was Israel's Messiah. He did not, however, understand such basic Christian truths as the significance of Christ's death and resurrection, the ministry of the Holy Spirit, and the church as God's new witness people. He was

a redeemed Old Testament believer (v. 24).

Fortunately, Aquila and Priscilla completed Apollos's training in divine truth by instructing him in the fullness of the Christian faith (v. 26). After further instruction, he became a powerful Christian preacher. His ministry profoundly influenced the Corinthians (1 Cor. 1:12). Aquila and Priscilla were a husband and wife team who became Paul's close friends and even risked their lives for him (Rom. 16:3, 4).

Return to July 14 Readings

Acts 19

July 15

A CTS 19:1–20

PAUL AT EPHESUS

1And it happened, while Apollos was at Corinth, that Paul, having passed

through the upper regions, came to Ephesus. And finding some disciples 2he said to them, "Did you receive the Holy Spirit when you believed?"

So they said to him, "We have not so much as heard whether there is a Holy Spirit."

3And he said to them, "Into what then were you baptized?" So they said, "Into John's baptism." 4Then Paul said, "John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus."

5When they heard this, they were baptized in the name of the Lord Jesus. 6And when Paul had laid hands on them, the Holy Spirit came upon them, and they

spoke with tongues and prophesied. 7Now the men were about twelve in all.

8And he went into the synagogue and spoke boldly for three months, reasoning

and persuading concerning the things of the kingdom of God. 9But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in

the school of Tyrannus. 10And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

MIRACLES GLORIFY CHRIST

11Now God worked unusual miracles by the hands of Paul, 12so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them. 13Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, "Wea exorcise you

by the Jesus whom Paul preaches." 14Also there were seven sons of Sceva, a Jewish chief priest, who did so.

19:13 itinerant Jewish exorcists. Simon Magus ( 8:9–25 ) and Bar-Jesus ( 13:6– 12 ) were other possible examples of such charlatans ( Matt. 12:27 ). In contrast to the absolute authority exercised by Jesus and the apostles over demons, those exorcists sought to expel the demons by attempting to call on a more potent spirit being in this case the Lord Jesus.

15And the evil spirit answered and said, "Jesus I know, and Paul I know; but who are you?"

19:15 Jesus…Paul I know. Recognizing that the exorcists had no authority over him (unlike Jesus and Paul), the demon rejected their attempt to expel him from his victim. This confirms that the power to cast out demons belonged to Jesus and the apostles and no one else. Even the demons give testimony to that.

16Then the man in whom the evil spirit was leaped on them, overpowereda

them, and prevailed against them,b so that they fled out of that house naked and wounded. 17This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. 18And many who had believed came confessing and telling their deeds. 19Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. 20So the word of the Lord grew mightily and prevailed.

19:19 books. Of secret magical spells. Burning them proved the genuineness of the magicians' repentance. Having destroyed these books, they could not easily resume their practices. fifty thousand pieces of silver. Fifty thousand days' wages for a common laborer an astonishing sum of money given to indicate how widespread the practice of magic was in Ephesus.

DAY 15: How could the "disciples" of Acts 19:1 not have received the Holy Spirit?

Coming to Ephesus, Paul found "some disciples." They were of John the Baptist (v. 3), hence Old Testament seekers. That they did not yet fully understand the Christian faith is evident from their reply to Paul's question (v. 2). The word "disciple" means "learner," or "follower," and does not always refer to Christians ( Matt. 9:14 ; 11:2 ; Mark 2:18 ; Luke 5:33 ; 7:18 , 19 ; 11:1 ; John 1:35 ; 6:66 ). Followers of John the Baptist, like this group, existed into the second century.

"Did you receive the Holy Spirit when you believed?" (v. 2). The question reflects Paul's uncertainty about their spiritual status. Since all Christians receive the Holy Spirit at the moment of salvation, their answer revealed they were not yet fully Christians. They had not yet received Christian baptism (having been

baptized only "into John's baptism"), which further evidenced that they were not Christians. These disciples did not realize Jesus of Nazareth was the One to whom John's baptism pointed. Paul gave them instruction not on how to receive the Spirit, but about Jesus Christ. "They were baptized in the name of the Lord Jesus" (v. 5). They believed Paul's presentation of the gospel and came to saving faith in the Lord Jesus Christ (2:41). Although required of all Christians, baptism does not save.

Then "Paul…laid hands on them" (v. 6). This signified their inclusion into the church. Apostles were also present when the church was born (chap. 2), and when the Samaritans (chap. 8) and Gentiles (chap. 10) were included. In each case, God's purpose was to emphasize the unity of the church. And they "spoke with tongues and prophesied." This served as proof that they were part of the church. They also needed tangible evidence that the Holy Spirit now indwelt them, since they had not heard that He had come (v. 2).

Return to July 15 Readings

July 16

A CTS 19:21–41

THE RIOT AT EPHESUS

21When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome." 22So he sent into Macedonia two of those who ministered to him, Timothy and Erastus, but he himself stayed in Asia for a time.

9:21 I must also see Rome. Paul had not visited the Imperial capital; but because of the strategic importance of the church there, he could stay away no longer. In addition, Paul intended to use Rome as a jumping-off point for ministry in the strategic region of Spain (Rom. 15:22–24). This simple declaration marked a turning point in Acts from this point on, Rome became Paul's goal. He would ultimately arrive there as a Roman prisoner (28:16).

23And about that time there arose a great commotion about the Way. 24For a certain man named Demetrius, a silversmith, who made silver shrines of Diana,a brought no small profit to the craftsmen. 25He called them together with the workers of similar occupation, and said: "Men, you know that we have our prosperity by this trade. 26Moreover you see and hear that not only at Ephesus, but throughout almost all Asia, this Paul has persuaded and turned away many people, saying that they are not gods which are made with hands. 27So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and her magnificence destroyed,a whom all Asia and the world worship."

28Now when they heard this, they were full of wrath and cried out, saying,

"Great is Diana of the Ephesians!" 29So the whole city was filled with confusion, and rushed into the theater with one accord, having seized Gaius and

Aristarchus, Macedonians, Paul's travel companions. 30And when Paul wanted

to go in to the people, the disciples would not allow him. 31Then some of the officials of Asia, who were his friends, sent to him pleading that he would not

venture into the theater. 32Some therefore cried one thing and some another, for the assembly was confused, and most of them did not know why they had come

together. 33And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander motioned with his hand, and wanted to make his defense

to the people. 34But when they found out that he was a Jew, all with one voice cried out for about two hours, "Great is Diana of the Ephesians!"

19:31 officials of Asia. Known by the title "Asiarchs," these members of the aristocracy were dedicated to promoting Roman interests. Though only one Asiarch ruled at a time, they bore the title for life. That such powerful, influential men were Paul's friends shows that they did not regard him or his message as criminal. Hence, there was no legitimate cause for the riot.

19:33 Alexander. Probably not the false teacher later active at Ephesus ( 1 Tim. 1:20 ) or the individual who opposed Paul at Rome ( 2 Tim. 4:14 ), since the name was common. He was either a Christian Jew or a spokesman for Ephesus's Jewish community. Either way, the Jews' motive for putting him forward was the same to disassociate themselves from the Christians and avoid a massacre of the Jews. make his defense. Either of the Christians, or the Jews, depending on which group he represented.

35And when the city clerk had quieted the crowd, he said: "Men of Ephesus, what man is there who does not know that the city of the Ephesians is temple guardian of the great goddess Diana, and of the image which fell down from

Zeus? 36Therefore, since these things cannot be denied, you ought to be quiet

and do nothing rashly. 37For you have brought these men here who are neither

robbers of temples nor blasphemers of youra goddess. 38Therefore, if Demetrius and his fellow craftsmen have a case against anyone, the courts are open and there are proconsuls. Let them bring charges against one another. 39But if you have any other inquiry to make, it shall be determined in the lawful assembly. 40For we are in danger of being called in question for today's uproar, there being

no reason which we may give to account for this disorderly gathering." 41And when he had said these things, he dismissed the assembly.

DAY 16: How profound an impact can the gospel have on a society?

Reading Acts 19:1–20, it is clear that the gospel made a tremendous impact on Ephesus. Paul's two years of ministry here along with "unusual miracles," the very public deliverance of a man from an evil spirit, and burning of magic books had left there mark. "So the word of the Lord grew mightily and prevailed" (v. 20).

So much so that Demetrius, a silversmith, took action against them. He was a maker of "silver shrines of Diana" (v. 24), the goddess Diana (also known as Artemis). These shrines were used as household idols and in the worship at the temple of Diana. Worship of her, centered at the great temple of Diana at Ephesus (one of the Seven Wonders of the Ancient World), was widespread throughout the Roman Empire. It is likely that the riot described in this passage took place during the annual spring festival held in her honor at Ephesus. The statement "brought no small profit" suggests Demetrius may have been the head of the silversmiths' guild—which would explain his taking the lead in opposing the Christian preachers.

Demetrius cleverly played upon his hearers' fears of financial ruin, religious zeal, and concern for their city's prestige. The Christian preachers, he argued, threatened the continued prosperity of Ephesus. His audience's violent reaction shows they took the threat seriously (v. 28). That was the impact of the gospel on their daily lives. The frenzied mob gathered in the theater clearly threatened the lives of Gaius and Aristarchus because of their role in the delivery of the Christian message.

Return to July 16 Readings

Acts 20

July 17

A CTS 20:1–16

JOURNEYS IN GREECE

1After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia. 2Now when he had gone over that region and encouraged them with many words, he came to Greece 3and stayed three months. And when the Jews plotted against him

as he was about to sail to Syria, he decided to return through Macedonia. 4And Sopater of Berea accompanied him to Asia—also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. 5These men, going ahead, waited for us at Troas. 6But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days.

20:3 three months. Most or all of it were likely spent in Corinth. Jews plotted against him. Tragically, most of the opposition to Paul's ministry stemmed from his fellow countrymen (2 Cor. 11:26). The Jewish community of Corinth hated Paul because of its humiliating debacle before Gallio (18:12– 17), and the stunning conversions of two of its most prominent leaders, Crispus (18:8) and Sosthenes (18:17; 1 Cor. 1:1). Luke does not record the details of the Jews' plot, but it undoubtedly involved murdering Paul during the voyage to Palestine. The apostle would have been an easy target on a small ship packed with Jewish pilgrims. Because of that danger, Paul canceled his plans to sail from Greece to Syria. Instead, he decided to go north into Macedonia, cross the Aegean Sea to Asia Minor, and catch another ship from there. That delay cost Paul his opportunity to reach Palestine in time for Passover, but he hurried to be there in time for Pentecost (v. 16).

MINISTERING AT TROAS

7Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight. 8There were many lamps in the upper room where theya

were gathered together. 9And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead. 10But Paul went down, fell on him, and embracing him said, "Do not

trouble yourselves, for his life is in him." 11Now when he had come up, had

broken bread and eaten, and talked a long while, even till daybreak, he departed. 12And they brought the young man in alive, and they were not a little comforted.

20:9 young man. The Greek word suggests he was between 7 and 14 years old. His youth, the fumes from the lamps, and the lateness of the hour (v. 7) gradually overcame his resistance. He dozed off, fell out of the open window, and was killed.

20:10 his life is in him. This does not mean that he had not died, but that his life had been restored. As a physician, Luke knew whether someone had died, as he plainly states (v. 9) was the case with Eutychus.

FROM TROAS TO MILETUS

13Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board; for so he had given orders, intending himself to go on foot. 14And when he met us at Assos, we took him on board and came to Mitylene. 15We sailed from there, and the next day came opposite Chios. The following day we arrived at Samos and stayed at Trogyllium. The next day we came to Miletus. 16For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost.

DAY 17: Why did the church gather to worship on Sunday?

"Now on the first day of the week" (Acts 20:7). Sunday was the day the church gathered for worship, because it was the day of Christ's resurrection (Matt. 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19; 1 Cor. 16:2). The writings of the early church fathers confirm that the church continued to meet on Sunday after the close of the New Testament period. Scripture does not require Christians to observe the Saturday Sabbath:

The Sabbath was the sign of the Mosaic Covenant (Ex. 31:16, 17; Neh. 9:14; Ezek. 20:12 ), whereas Christians are under the New Covenant ( 2 Cor. 3 ; Heb. 8 ); there is no New Testament command to keep the Sabbath; the first command to keep the Sabbath was not until the time of Moses ( Ex. 20:8 ); the Jerusalem Council (chap. 15) did not order Gentile believers to keep the Sabbath;

Paul never cautioned Christians about breaking the Sabbath; and the New Testament explicitly teaches that Sabbath keeping was not a requirement (Rom. 14:5; Gal. 4:10, 11; Col. 2:16, 17).

Return to July 17 Readings

July 18

A CTS 20:17–38

THE EPHESIAN ELDERS EXHORTED

17From Miletus he sent to Ephesus and called for the elders of the church. 18And when they had come to him, he said to them: "You know, from the first day that I came to Asia, in what manner I always lived among you, 19serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews; 20how I kept back nothing that was helpful, but

proclaimed it to you, and taught you publicly and from house to house, 21testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ. 22And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, 23except that the Holy Spirit testifies in every city, saying that chains and tribulations await me. 24But none of these things move me; nor do I count my life dear to myself,a so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.

20:19 with many tears. Paul wept because of: 1) those who did not know Christ (Rom. 9:2, 3); 2) struggling, immature believers (2 Cor. 2:4); and 3) the threat of false teachers (v. 29, 30). plotting of the Jews. Ironically, it was the plot of the Jews at Corinth that allowed the Ephesian elders this opportunity to spend time with Paul.

20:22 bound in the spirit. Paul's deep sense of duty toward the Master who had redeemed him and called him to service drove him onward despite the threat of danger and hardship (v. 23).

20:23 Holy Spirit testifies. Paul knew he faced persecution in Jerusalem (Rom. 15:31), though he would not know the details until he heard Agabus's prophecy (21:10, 11).

25"And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. 26Therefore I testify to you this day that I am innocent of the blood of all men. 27For I have not shunned to declare to you the whole counsel of God. 28Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of Goda which He purchased with His own blood. 29For I know this, that after my departure savage wolves will come in among you, not sparing the flock. 30Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. 31Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.

32"So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who

are sanctified. 33I have coveted no one's silver or gold or apparel. 34Yes,a

you yourselves know that these hands have provided for my necessities, and

for those who were with me. 35I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, 'It is more blessed to give than to receive.' "

36And when he had said these things, he knelt down and prayed with them all. 37Then they all wept freely, and fell on Paul's neck and kissed him, 38sorrowing most of all for the words which he spoke, that they would see his face no more. And they accompanied him to the ship.

DAY 18: Why should the church always be on guard?

Paul told the Ephesians that he had declared to them "the whole counsel of God" (Acts 20:27). The entire plan and purpose of God for man's salvation in all its fullness: divine truths of creation, election, redemption, justification, adoption, conversion, sanctification, holy living, and glorification. And now that he was leaving, he gives them a warning.

False teachers were already plaguing the churches of Galatia (Gal. 1:6) and the Corinthian church (2 Cor. 11:4). "Take heed to yourselves" (v. 28), a warning that proved true by later events at Ephesus ( 1 Tim. 1:3–7 , 19 , 20 ; 6:20 , 21 ; Rev. 2:2 ). Paul repeated this call to self-examination to Timothy when his young son in the faith served as pastor of the Ephesian congregation ( 1 Tim. 4:16 ; 2 Tim. 2:20 , 21 ). The "overseers" are the same as elders and pastors. The word stresses the leaders' responsibility to watch over and protect their congregations—an appropriate usage in the context of a warning against false teachers. Church rule, which minimizes the biblical authority of elders in favor of a cultural, democratic process, is foreign to the New Testament ( 1 Thess. 5:12 , 13 ; Heb. 13:17 ). He warns of "savage wolves" (v. 29)—a term borrowed from Jesus (Matt. 7:15; 10:16). This metaphor stresses the extreme danger false teachers pose to the church. "From among yourselves" (v. 30). Even more deadly than attacks from outside the church are the defections of those (especially leaders) within the church (1 Tim. 1:20; 2 Tim. 1:15; 2:17; Jude 3, 4, 10–13). These wolves would speak "perverse things." The Greek word means "distorted" or "twisted." False teachers twist God's Word for their own evil ends (13:10; 2 Pet. 3:16).

"So now, brethren, I commend you to God and to the word of His grace, which is able to build you up" (v. 32). The Scriptures, the record of God's gracious dealings with mankind, is the source of spiritual growth for all Christians. And since the church is "the pillar and ground of the truth" (1 Tim. 3:15), its leaders must be familiar with that truth.

Return to July 18 Readings

Acts 21

July 19

A CTS 21:1–16

WARNINGS ON THE JOURNEY TO JERUSALEM

1Now it came to pass, that when we had departed from them and set sail, running a straight course we came to Cos, the following day to Rhodes, and from there to Patara. 2And finding a ship sailing over to Phoenicia, we went aboard and set sail. 3When we had sighted Cyprus, we passed it on the left, sailed to Syria, and landed at Tyre; for there the ship was to unload her cargo. 4And finding disciples,a we stayed there seven days. They told Paul through the Spirit not to go up to Jerusalem. 5When we had come to the end of those days, we departed and went on our way; and they all accompanied us, with wives and children, till we were out of the city. And we knelt down on the shore and prayed. 6When we had taken our leave of one another, we boarded the ship, and they returned home.

21:2 finding a ship…Phoenicia. Realizing he would never reach Jerusalem in time for Pentecost if he continued to hug the coast, Paul decided to risk sailing directly across the Mediterranean Sea to Tyre (v. 3). The ship they embarked on would have been considerably larger than the small coastal vessels on which they had been sailing. The ship that later took Paul on his ill-fated voyage to Rome held 276 people (27:37); this one was probably of comparable size.

7And when we had finished our voyage from Tyre, we came to Ptolemais,

greeted the brethren, and stayed with them one day. 8On the next day we who

were Paul's companionsa departed and came to Caesarea, and entered the

house of Philip the evangelist, who was one of the seven, and stayed with him. 9Now this man had four virgin daughters who prophesied. 10And as we stayed

many days, a certain prophet named Agabus came down from Judea. 11When he had come to us, he took Paul's belt, bound his own hands and feet, and said, "Thus says the Holy Spirit, 'So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.' "

21:9 virgin daughters. That they were virgins may indicate that they had been called by God for special ministry (1 Cor. 7:34). The early church regarded these women as important sources of information on the early years of the church. prophesied. Luke does not reveal the nature of their prophecy. They may have had an ongoing prophetic ministry or prophesied only once. Since women are not to be preachers or teachers in the church (1 Cor. 14:34–36; 1 Tim. 2:11, 12), they probably ministered to individuals.

12Now when we heard these things, both we and those from that place

pleaded with him not to go up to Jerusalem. 13Then Paul answered, "What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus."

14So when he would not be persuaded, we ceased, saying, "The will of the Lord be done."

PAUL URGED TO MAKE PEACE

15And after those days we packed and went up to Jerusalem. 16Also some of the disciples from Caesarea went with us and brought with them a certain Mnason of Cyprus, an early disciple, with whom we were to lodge.

DAY 19: Why did Paul not heed all the warnings about going to Jerusalem?

The church in Tyre had been founded by some of those who fled Jerusalem after Stephen's martyrdom (Acts 11:19)—a persecution Paul himself had spearheaded. When Paul arrived there, the disciples there told Paul "to not to go up to Jerusalem" (21:4). This was not a command from the Spirit for Paul not to go to Jerusalem. Rather, the Spirit had revealed to the believers at Tyre that Paul would face suffering in Jerusalem. Understandably, they tried to dissuade him from going there. Paul's mission to Jerusalem had been given him by the Lord Jesus (20:24); the Spirit would never command him to abandon it.

Later, a prophet named Agabus (11:28) met Paul in Caesarea. Although it was located in Judea, the Jews considered Caesarea, seat of the Roman government, to be a foreign city. Old Testament prophets sometimes acted out their prophecies (1 Kin. 11:29–39; Is. 20:2–6; Jer. 13:1–11; Ezek. 4; 5), and Agabus's action of binding his hands and feet with Paul's belt foreshadowed Paul's arrest and imprisonment by the Romans (Acts 21:11). Though falsely accused by the Jews (vv. 27, 28), Paul was arrested and imprisoned by the Romans (vv. 31–33).

Hearing these warnings, it is not surprising that both Paul's friends (Luke and the others traveling with him) and the Caesarean Christians pleaded with Paul to not go. Paul's response is to say, "I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus" (v. 13). Jesus' name represents all that He is. That said from Paul, his friends response was, "The will of the Lord be done" (v. 14 )—a confident expression of trust that God's will is best ( 1 Sam. 3:18 ; Matt. 6:10 ; Luke 22:42 ; James 4:13–15 ).

Return to July 19 Readings

July 20

A CTS 21:17–40

17And when we had come to Jerusalem, the brethren received us gladly. 18On the following day Paul went in with us to James, and all the elders were

present. 19When he had greeted them, he told in detail those things which

God had done among the Gentiles through his ministry. 20And when they heard it, they glorified the Lord. And they said to him, "You see, brother, how many myriads of Jews there are who have believed, and they are all zealous for the law; 21but they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs. 22What

then? The assembly must certainly meet, for they willa hear that you have

come. 23Therefore do what we tell you: We have four men who have taken a

vow. 24Take them and be purified with them, and pay their expenses so that they may shave their heads, and that all may know that those things of which they were informed concerning you are nothing, but that you yourself also walk orderly and keep the law. 25But concerning the Gentiles who believe, we

have written and decided that they should observe no such thing, excepta that they should keep themselves from things offered to idols, from blood, from things strangled, and from sexual immorality."

21:24 be purified. Having just returned from an extended stay in Gentile lands, Paul was considered ceremonially unclean. He therefore needed to undergo ritual purification before participating (as their sponsor) in the ceremony marking the end of the 4 men's vows. pay their expenses. For the temple ceremony in which the 4 would shave their heads and the sacrifices associated with the Nazirite vow. Paying those expenses for another was

considered an act of piety; and by so doing, Paul would give further proof that he had not forsaken his Jewish heritage. shave their heads. A practice commonly associated with a Nazirite vow (Num. 6:18).

ARRESTED IN THE TEMPLE

26Then Paul took the men, and the next day, having been purified with them, entered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them.

27Now when the seven days were almost ended, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, 28crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place." 29(For they had previouslya seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.)

21:28 the people, the law, and this place. Paul's enemies leveled 3 false charges against him. They claimed that he taught Jews to forsake their heritage the same lie told by the Judaizers. The second charge, that Paul opposed the law, was a very dangerous one, albeit false, in this setting. Originally, Pentecost was a celebration of the firstfruits of the harvest. But by this time, it had become a celebration of Moses' receiving the law on Mt. Sinai. Thus, the Jewish people were especially zealous for the law during this feast. The third charge, of blaspheming or defiling the temple, had helped bring about the deaths of Jesus (Mark 14:57, 58) and Stephen (Acts 6:13). All 3 charges were, of course, totally false.

30And all the city was disturbed; and the people ran together, seized Paul, and

dragged him out of the temple; and immediately the doors were shut. 31Now as they were seeking to kill him, news came to the commander of the garrison that

all Jerusalem was in an uproar. 32He immediately took soldiers and centurions, and ran down to them. And when they saw the commander and the soldiers, they

stopped beating Paul. 33Then the commander came near and took him, and

commanded him to be bound with two chains; and he asked who he was and what he had done. 34And some among the multitude cried one thing and some another.

21:30 doors were shut. This was done by the temple guards, since Paul's death on the temple grounds would defile the temple (2 Kin. 11:15). They made no effort, however, to rescue the apostle from the crowd, which was intent on beating him to death.

So when he could not ascertain the truth because of the tumult, he commanded him to be taken into the barracks. 35When he reached the stairs, he had to be carried by the soldiers because of the violence of the mob. 36For the multitude of the people followed after, crying out, "Away with him!"

ADDRESSING THE JERUSALEM MOB

37Then as Paul was about to be led into the barracks, he said to the commander, "May I speak to you?"

He replied, "Can you speak Greek? 38Are you not the Egyptian who some time ago stirred up a rebellion and led the four thousand assassins out into the wilderness?"

39But Paul said, "I am a Jew from Tarsus, in Cilicia, a citizen of no mean city; and I implore you, permit me to speak to the people."

40So when he had given him permission, Paul stood on the stairs and motioned with his hand to the people. And when there was a great silence, he spoke to them in the Hebrew language, saying,

DAY 20: How did God sovereignly restore the Jews to the land?

It was through a proclamation by Cyrus king of Persia. The Lord had prophesied through Isaiah, who said of Cyrus, " He is My shepherd,…saying to Jerusalem, 'You shall be built,' and to the temple,'Your foundation shall be laid'" (Is. 44:28). The historian Josephus records an account of the day when Daniel read Isaiah's prophecy to Cyrus, and in response he was moved to declare the proclamation of Ezra 1:2–4 (538 B.C.). "That the word of the LORD by the mouth of Jeremiah might be fulfilled." Jeremiah had prophesied the return of the exiles after a 70-year captivity in Babylon (Jer. 25:11; 29:10–14; Dan. 9:2). This was no isolated event, but rather an outworking of the covenant promises made to Abraham in Genesis 12:1–3.

We are told that "the LORD stirred up the spirit of Cyrus." A strong expression of the fact that God sovereignly works in the lives of kings to effect His purposes (Prov. 21:1; Dan. 2:21; 4:17). Cyrus made a proclamation, which was the most common form of spoken, public communication, usually from the central administration. The king would dispatch a herald, perhaps with a written document, into the city. In order to address the people, he would either go to the city gate, where people often congregated for social discourse, or gather the

people together in a square, occasionally by the blowing of a horn. The herald would then make the proclamation to the people. A document called the Cyrus Cylinder, recovered in reasonably good condition by archeologists, commissions people from many lands to return to their cities to rebuild the temples to their gods, apparently as some sort of general policy of Cyrus. Whether or not this document was an extension of the proclamation made to the exiles in this passage must remain a matter of speculation.

It is possible that Daniel played a part in the Jews' receiving such favorable treatment (Dan. 6:25–28). According to the Jewish historian Josephus, he was Cyrus's prime minister who shared Isaiah's prophecies with Cyrus (Is. 44:28; 46:1–4). The existence of such documents, written over a century before Cyrus was born, led him to acknowledge that all his power came from the God of Israel and prompted him to fulfill the prophecy.

Return to July 20 Readings

Acts 22

July 21

A CTS 22:1–30

1"Brethren and fathers, hear my defense before you now." 2And when they heard that he spoke to them in the Hebrew language, they kept all the more silent.

Then he said: 3"I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our fathers'

law, and was zealous toward God as you all are today. 4I persecuted this Way to

the death, binding and delivering into prisons both men and women, 5as also the high priest bears me witness, and all the council of the elders, from whom I also received letters to the brethren, and went to Damascus to bring in chains even those who were there to Jerusalem to be punished.

22:3 I am indeed a Jew. A response to the false charges raised by the Asian Jews. born in Tarsus. Tarsus was the chief city of Cilicia. brought up in this city. Paul was born among the Hellenistic Jews of the Diaspora, but had been brought up in Jerusalem. Gamaliel. That Paul had studied under the most celebrated rabbi of that day was further evidence that the charges against him were absurd. fathers' law. As a student of Gamaliel, Paul received extensive training both in the Old Testament law and in the rabbinic traditions. Also, though he did not mention it to the crowd, he had been a Pharisee. In light of all that, the charge that Paul opposed the law was ridiculous.

6"Now it happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me. 7And I fell to the ground and heard a voice saying to me, 'Saul, Saul, why are you persecuting Me?' 8So I answered, 'Who are You, Lord?' And He said to me, 'I am Jesus of Nazareth, whom you are persecuting.'

9"And those who were with me indeed saw the light and were afraid,a but they did not hear the voice of Him who spoke to me. 10So I said, 'What shall I do, Lord?' And the Lord said to me, 'Arise and go into Damascus, and there you will be told all things which are appointed for you to do.' 11And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus.

12"Then a certain Ananias, a devout man according to the law, having a good testimony with all the Jews who dwelt there, 13came to me; and he stood and said to me, 'Brother Saul, receive your sight.' And at that same hour I looked up at him. 14Then he said, 'The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. 15For you will be His witness to all men of what you have seen and heard. 16And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.'

17"Now it happened, when I returned to Jerusalem and was praying in the temple, that I was in a trance 18and saw Him saying to me, 'Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me.' 19So I said, 'Lord, they know that in every synagogue I

imprisoned and beat those who believe on You. 20And when the blood of Your martyr Stephen was shed, I also was standing by consenting to his death,a and guarding the clothes of those who were killing him.' 21Then He said to me, 'Depart, for I will send you far from here to the Gentiles.' "

22:21–23 Paul's insistence that the Lord had sent him to minister to the despised Gentiles was too much for the crowd. They viewed the teaching that Gentiles could be saved without first becoming Jewish proselytes (thus granting them equal status with the Jewish people before God) as intolerable blasphemy.

PAUL'S ROMAN CITIZENSHIP

22And they listened to him until this word, and then they raised their voices

and said, "Away with such a fellow from the earth, for he is not fit to live!" 23Then, as they cried out and tore off their clothes and threw dust into the air, 24the commander ordered him to be brought into the barracks, and said that he should be examined under scourging, so that he might know why they shouted so against him. 25And as they bound him with thongs, Paul said to the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and uncondemned?"

26When the centurion heard that, he went and told the commander, saying, "Take care what you do, for this man is a Roman."

27Then the commander came and said to him, "Tell me, are you a Roman?" He said, "Yes." 28The commander answered, "With a large sum I obtained this citizenship." And Paul said, "But I was born a citizen." 29Then immediately those who were about to examine him withdrew from him; and the commander was also afraid after he found out that he was a Roman, and because he had bound him.

THE SANHEDRIN DIVIDED

30The next day, because he wanted to know for certain why he was accused by the Jews, he released him from his bonds, and commanded the chief priests and all their council to appear, and brought Paul down and set him before them.

DAY 21: Who were the people who made so much trouble for those Jews who returned from captivity?

In Ezra 3:3, it mentions "the people of those countries." These were the settlers who had come to occupy the land during the 70 years of Israel's absence. They were deportees brought in from other countries by the Assyrians and the Babylonians. These inhabitants saw the Jews as a threat and quickly wanted to undermine their allegiance to God (4:1, 2). These are called "the adversaries"— Israel's enemies in the region, who resisted their reestablishment of the temple.

These enemies came to the Jews offering their assistance, saying, "We have sacrificed to Him" (v. 2). This false claim represented the syncretistic worship of the Samaritans, whose ancestry came from intermarriage with foreign immigrants in Samaria after 722 B.C. (4:10). In the British Museum is a large cylinder; and inscribed on it are the annals of Esarhaddon, an Assyrian king (ca. 681–669 B.C.), who deported a large population of Israelites from Palestine. A consequent settlement of Babylonian colonists took their place and intermarried with remaining Jewish women and their descendants. The result was the mongrel race called Samaritans. They had developed a superstitious form of worshiping God (2 Kin. 17:26–34).

Idolatry had been the chief cause for Judah's deportation to Babylon, and they wanted to avoid it altogether. While they still had their spiritual problems ( Ezra 9 ; 10 ), they rejected any form of mixed religion, particularly this offer of cooperation which had sabotage as its goal (vv. 4, 5). "King Cyrus… commanded us." This note gave authority to their refusal.

Nevertheless, the enemies hired counselors who managed to "frustrate" the

work on the temple. This caused a 16-year delay (ca. 536–520 B.C.). As a result,

the people took more interest in their personal affairs than in spiritual matters (Hag. 1:2–6).

Return to July 21 Readings

Acts 23

July 22

A CTS 23:1–15

1Then Paul, looking earnestly at the council, said, "Men and brethren, I

have lived in all good conscience before God until this day." 2And the high priest Ananias commanded those who stood by him to strike him on the mouth. 3Then Paul said to him, "God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law?"

23:2 high priest Ananias. Not the Annas of the Gospels, this man was one of Israel's cruelest and most corrupt high priests. His pro-Roman policies alienated him from the Jewish people, who murdered him at the outset of the revolt against Rome (A.D. 66). commanded…to strike him. An illegal act in keeping with Ananias's brutal character. The verb translated "strike" is used of the mob's beating of Paul (21:32) and the Roman soldiers' beating of Jesus (Matt. 27:30). It was no mere slap on the face, but a vicious blow.

23:3 whitewashed wall. Ezekiel 13:10–16; Matthew 23:27. contrary to the law. Outraged by the high priest's flagrant violation of Jewish law, Paul flared up in anger. When Jesus was similarly struck in violation of the law, He reacted

by calmly asking the reason for the blow (John 18:23). Paul's reaction was wrong, as he would shortly admit (v. 5). Although an evil man, Ananias still held a God-ordained office and was to be granted the respect that position demanded.

4And those who stood by said, "Do you revile God's high priest?" 5Then Paul said, "I did not know, brethren, that he was the high priest; for it is written, 'You shall not speak evil of a ruler of your people.' "a

6But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!"

7And when he had said this, a dissension arose between the Pharisees

and the Sadducees; and the assembly was divided. 8For Sadducees say that there is no resurrection—and no angel or spirit; but the Pharisees confess both. 9Then there arose a loud outcry. And the scribes of the Pharisees' party arose and protested, saying, "We find no evil in this man; but if a spirit or an angel has spoken to him, let us not fight against God."a

23:7 a dissension arose. There were major social, political, and theological differences between the Sadducees and Pharisees. By raising the issue of the resurrection, Paul appealed to the Pharisees for support on perhaps the most important theological difference. Since the resurrection of Jesus Christ is also the central theme of Christianity, this was no cynical ploy on Paul's part to divide the Sanhedrin over a trivial point of theology.

10Now when there arose a great dissension, the commander, fearing lest Paul might be pulled to pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks.

THE PLOT AGAINST PAUL

11But the following night the Lord stood by him and said, "Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome."

12And when it was day, some of the Jews banded together and bound themselves under an oath, saying that they would neither eat nor drink till they had killed Paul. 13Now there were more than forty who had formed this conspiracy. 14They came to the chief priests and elders, and said, "We have bound ourselves under a great oath that we will eat nothing until we have killed Paul. 15Now you, therefore, together with the council, suggest to the commander that he be brought down to you tomorrow,a as though you were going to make further inquiries concerning him; but we are ready to kill him before he comes near."

DAY 22: How does Psalm 87 describe God's love for Jerusalem?

This psalm describes the Lord's love for Jerusalem and exalts this city as the religious center of the world in the coming messianic kingdom (Ps. 48). Though the nations of the world (even including some of Israel's former enemies) will worship the Lord then, Israel will still be the favored nation ( Is. 2:2–4 ; 19:23– 25 ; 45:22–25 ; 56:6–8 ; Zech. 8:20–23 ; 14:16–19 ). "His foundation is in the holy mountains" (v. 1). "His foundation" means "His founded city," namely Jerusalem, located in the hill country of Judea. "The

LORD loves the gates of Zion" (v. 2). Zion is a poetic description of Jerusalem, seemingly used by the Old Testament writers when special spiritual and religious significance was being attached to the city. Though God certainly loved other cities in Israel, He did not choose any of them to be His worship center. The gates represent the access of the potential worshiper into the city where he could come into a special worshiping relationship with God. "More than all the dwellings of Jacob." The other cities in Israel were not chosen by God to be the place of His special dwelling.

"Glorious things are spoken of you, O city of God!" (v. 3). Jerusalem was God's city because there God met His people in praise and offerings. "I will make mention of Rahab and Babylon" (v. 4). Rahab was a monster of ancient pagan mythology and symbolized Egypt in the Old Testament ( Ps. 89:10 ; Is. 30:7 ; 51:9 ). Two of the superpowers of the ancient world, fierce enemies of Israel, will one day worship the Lord in Zion (Is. 19:19–25). "Philistia…Tyre… Ethiopia" (Ps. 87:4). Three more Gentile nations, ancient enemies of Israel, whose descendants will worship the Lord in Jerusalem (Is. 14:28–32; 18:1–7). This multinational worship is pictured as a great joy to the Lord Himself. "This one was born there" (Ps. 87:6). To be born in Jerusalem will be noted as a special honor in the messianic kingdom (vv. 5, 6; also Zech. 8:20–23).

"All my springs are in you" (v. 7). "Springs" is a metaphor for the source of joyful blessings. Eternal salvation, including the death and resurrection of Christ, is rooted in Jerusalem. The prophets also tell of a literal fountain flowing from the temple in Jerusalem which will water the surrounding land (Joel 3:18; Ezek. 47:1–12).

Return to July 22 Readings

July 23

A CTS 23:16–35

16So when Paul's sister's son heard of their ambush, he went and entered

the barracks and told Paul. 17Then Paul called one of the centurions to him and said, "Take this young man to the commander, for he has something to tell him." 18So he took him and brought him to the commander and said, "Paul the prisoner called me to him and asked me to bring this young man to you. He has something to say to you."

23:16 Paul's sister's son. The only clear reference in Scripture to Paul's

family. Why he was in Jerusalem, away from the family home in Tarsus, is not known. Nor is it evident why he would want to warn his uncle, since Paul's family possibly disinherited him when he became a Christian (Phil. 3:8). entered the barracks and told Paul. Since Paul was not under arrest, but merely in protective custody, he was able to receive visitors.

19Then the commander took him by the hand, went aside, and asked privately, "What is it that you have to tell me?"

20And he said, "The Jews have agreed to ask that you bring Paul down to the

council tomorrow, as though they were going to inquire more fully about him. 21But do not yield to them, for more than forty of them lie in wait for him, men who have bound themselves by an oath that they will neither eat nor drink till they have killed him; and now they are ready, waiting for the promise from you."

22So the commander let the young man depart, and commanded him, "Tell no one that you have revealed these things to me."

SENT TO FELIX

23And he called for two centurions, saying, "Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea at the third hour of the night; 24and provide mounts to set Paul on, and bring him

safely to Felix the governor." 25He wrote a letter in the following manner:

26Claudius Lysias, To the most excellent governor Felix: Greetings. 27This man was seized by the Jews and was about to be killed by them. Coming with the troops I rescued him, having learned that he was a Roman. 28And when I wanted to know the reason they accused him, I

brought him before their council. 29I found out that he was accused concerning questions of their law, but had nothing charged against him deserving of death or chains. 30And when it was told me that the Jews lay

in wait for the man,a I sent him immediately to you, and also commanded his accusers to state before you the charges against him.

23:27 having learned that he was a Roman. Actually, Lysias did not find this out until after he arrested Paul (22:25, 26). Lysias sought to portray himself in the best possible light before the governor. For that reason, he also neglected to mention his order to have Paul scourged (22:24) and his mistaken assumption that he was the notorious Egyptian assassin (21:38).

Farewell. 31Then the soldiers, as they were commanded, took Paul and brought him by

night to Antipatris. 32The next day they left the horsemen to go on with him, and

returned to the barracks. 33When they came to Caesarea and had delivered the

letter to the governor, they also presented Paul to him. 34And when the governor had read it, he asked what province he was from. And when he understood that

he was from Cilicia, 35he said, "I will hear you when your accusers also have come." And he commanded him to be kept in Herod's Praetorium.

DAY 23: How can Luke's authorship of Acts be defended when his name is not mentioned in the book?

Lack of the author's name is not an unusual challenge in establishing the authorship of a Bible book. Many books of the Bible come to us without obvious human authorship. In most cases, however, internal and external clues lead us to reasonable confidence in identifying the author. One benefit created by initial anonymity involves recognizing that the Bible books originated by the inspiration of the Holy Spirit. It may take some effort to discover whom God used in writing one of those books, but the original Author is not in question.

The Gospel of Luke and Acts of the Apostles share numerous marks of common human authorship. They are addressed to the same person— Theophilus (Luke 1:3; Acts 1:1). They are parallel in style. The second book claims to be an extension of the first.

Luke was in a unique position to record Acts of the Apostles. He was Paul's close friend, traveling companion, and personal physician (Col. 4:14). His work indicates that he was a careful researcher (Luke 1:1–4) and an accurate historian, displaying an intimate knowledge of Roman laws and customs. His records of the geography of Palestine, Asia Minor, and Italy offer flawless details.

In writing Acts, Luke drew on written sources (15:23–29; 23:26–30). He, also, no doubt, interviewed key figures, such as Peter, John, and others in the Jerusalem church. Paul's 2-year imprisonment at Caesarea (24:27) gave Luke ample opportunity to interview Philip and his daughters (important sources of information on the early days of the church). Finally, Luke's frequent use of the first person plural pronouns "we" and "us" (16:10–17; 20:5–21:18; 27:1–28:16) reveals that he was an eyewitness to many of the events recorded in Acts.

Return to July 23 Readings

Acts 24

July 24

A CTS 24:1–27

ACCUSED OF SEDITION

1Now after five days Ananias the high priest came down with the elders and a certain orator named Tertullus. These gave evidence to the governor against Paul.

2And when he was called upon, Tertullus began his accusation, saying: "Seeing that through you we enjoy great peace, and prosperity is being brought to this nation by your foresight, 3we accept it always and in all places, most noble Felix,

with all thankfulness. 4Nevertheless, not to be tedious to you any further, I beg

you to hear, by your courtesy, a few words from us. 5For we have found this man a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 6He even tried to profane the temple,

and we seized him,a and wanted to judge him according to our law. 7But the

commander Lysias came by and with great violence took him out of our hands, 8commanding his accusers to come to you. By examining him yourself you may

ascertain all these things of which we accuse him." 9And the Jews also

assented,a maintaining that these things were so.

24:3 Felix. Governor of Judea from A.D. 52 to 59. Felix was a former slave whose brother (a favorite of Emperor Claudius) had obtained for him the position as governor. He was not highly regarded by the influential Romans of his day and accomplished little during his term as governor. He defeated the Egyptian and his followers (21:38), but his brutality angered the Jews and led to his ouster as governor by Emperor Nero two years after Paul's hearing (v. 27).

THE DEFENSE BEFORE FELIX

10Then Paul, after the governor had nodded to him to speak, answered: "Inasmuch as I know that you have been for many years a judge of this nation, I do the more cheerfully answer for myself, 11because you may ascertain that it is

no more than twelve days since I went up to Jerusalem to worship. 12And they neither found me in the temple disputing with anyone nor inciting the crowd, either in the synagogues or in the city. 13Nor can they prove the things of which

they now accuse me. 14But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets. 15I have hope in God, which

they themselves also accept, that there will be a resurrection of the dead,a both

of the just and the unjust. 16This being so, I myself always strive to have a conscience without offense toward God and men.

17"Now after many years I came to bring alms and offerings to my nation, 18in the midst of which some Jews from Asia found me purified in the temple, neither with a mob nor with tumult. 19They ought to have been here before you to object if they had anything against me. 20Or else let those who are here themselves say if they found any wrongdoinga in me while I stood before the council, 21unless it is for this one statement which I cried out, standing among them, 'Concerning the resurrection of the dead I am being judged by you this day.' "

FELIX PROCRASTINATES

22But when Felix heard these things, having more accurate knowledge of the Way, he adjourned the proceedings and said, "When Lysias the commander comes down, I will make a decision on your case." 23So he commanded the centurion to keep Paul and to let him have liberty, and told him not to forbid any of his friends to provide for or visit him.

24And after some days, when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him concerning the faith in Christ. 25Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, "Go away for now; when I have a convenient time I will call for you." 26Meanwhile he also hoped that money would be given him by Paul, that he might release him.a Therefore he sent for him more often and conversed with him.

24:24 Drusilla. The youngest daughter of Agrippa I (12:1) and Felix's third wife. Felix, struck by her beauty, had lured her away from her husband. At the time of Paul's hearing, she was not yet 20 years old.

24:25 righteousness, self-control, and the judgment. God demands "righteousness" of all men, because of His holy nature (Matt. 5:48; 1 Pet. 1:15, 16). For men and women to conform to that absolute standard requires "self-control." The result of failing to exhibit self-control and to conform oneself to God's righteous standard is (apart from salvation) "judgment." Felix was afraid. Living with a woman he had lured away from her husband, Felix obviously lacked "righteousness" and "self-control." The realization that he faced "judgment" alarmed him, and he hastily dismissed Paul. when I have a

convenient time. The moment of conviction passed, and Felix foolishly passed up his opportunity to repent (2 Cor. 6:2).

27But after two years Porcius Festus succeeded Felix; and Felix, wanting to do the Jews a favor, left Paul bound.

DAY 24: How does Ezra's handling of the intermarriage situation fit into the overall pattern of biblical teaching?

Ezra 9 and 10 record a critical time in the reestablishment of the Jewish people in their homeland. In the years before Ezra arrived from Persia, many of the returned Jewish men intermarried with pagan women from the area. This practice reflects no circumstances like we find in the marriages of Rahab or Ruth, Gentiles who became believers in God. The pagan background of these women was not taken into account by their husbands. Ezra received this news as part of the report when he reached Jerusalem.

For Ezra, this was almost the worst possible news. Intermarriage with pagans had historically been a key in the repeated downfalls of the nation. These marriages were an act of disobedience. Ezra was overwhelmed with shame and distress over the situation (Ezra 9:3, 4). His grief was open and convicting.

Eventually, the people themselves confessed their error and decided that those who had married pagan women would have to "put away" (divorce) these wives.

God had not changed His mind about divorce. Malachi, who lived in this time period, declared that God hates divorce (Mal. 2:16).

Several important notes can be made about this passage in Ezra. It does not establish a norm about divorce. It is also easy to overlook the fact that while the solution of divorce was a group decision, each of these marriages was examined individually. Presumably, cases in which the women had become believers were treated differently than cases in which the women involved saw questions of faith as violation of the marriage agreement.

In the humility of the guilty and the care in confronting these issues, a great

deal of God's mercy comes through. A strict interpretation of the law could have led to the stoning death of all involved. The eagerness to set things right opened the doorway for a solution, even though in some of the cases it involved the grief and sadness of divorce.

Return to July 24 Readings

Acts 25

July 25

A CTS 25:1–27

PAUL APPEALS TO CAESAR

1Now when Festus had come to the province, after three days he went up from Caesarea to Jerusalem. 2Then the high priesta and the chief men of the Jews informed him against Paul; and they petitioned him, 3asking a favor against him, that he would summon him to Jerusalem—while they lay in ambush along the road to kill him. 4But Festus answered that Paul

should be kept at Caesarea, and that he himself was going there shortly. 5"Therefore," he said, "let those who have authority among you go down with me and accuse this man, to see if there is any fault in him."

6And when he had remained among them more than ten days, he went down to Caesarea. And the next day, sitting on the judgment seat, he commanded Paul to be brought. 7When he had come, the Jews who had come down from Jerusalem stood

about and laid many serious complaints against Paul, which they could not prove, 8while he answered for himself, "Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all."

9But Festus, wanting to do the Jews a favor, answered Paul and said, "Are you willing to go up to Jerusalem and there be judged before me concerning these things?"

10So Paul said, "I stand at Caesar's judgment seat, where I ought to be

judged. To the Jews I have done no wrong, as you very well know. 11For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar."

12Then Festus, when he had conferred with the council, answered, "You have appealed to Caesar? To Caesar you shall go!"

PAUL BEFORE AGRIPPA

13And after some days King Agrippa and Bernice came to Caesarea to greet

Festus. 14When they had been there many days, Festus laid Paul's case before the

king, saying: "There is a certain man left a prisoner by Felix, 15about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him. 16To them I answered, 'It is not the custom of the Romans

to deliver any man to destructiona before the accused meets the accusers face to

face, and has opportunity to answer for himself concerning the charge against him.' 17Therefore when they had come together, without any delay, the next day I sat on

the judgment seat and commanded the man to be brought in. 18When the accusers

stood up, they brought no accusation against him of such things as I supposed, 19but had some questions against him about their own religion and about a certain

Jesus, who had died, whom Paul affirmed to be alive. 20And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters. 21But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar."

25:13 King Agrippa. Herod Agrippa II, son of the Herod who killed James and imprisoned Peter (12:1). He was the last of the Herods, who play a prominent role in New Testament history. His great-uncle, Herod Antipas, was the Herod of the Gospels (Mark 6:14–29; Luke 3:1; 13:31–33; 23:7–12), while his great-grandfather, Herod the Great, ruled at the time Jesus was born ( Matt. 2:1–19 ; Luke 1:5 ). Though not the ruler of Judea, Agrippa was well versed in Jewish affairs (26:3). Bernice. Not Agrippa's wife, but his consort and sister. (Their sister, Drusilla, was married to the former governor, Felix). Their incestuous relationship was the talk of Rome, where Agrippa grew up. Bernice for a while became the mistress of Emperor Vespasian, then of his son, Titus, but always returned to her brother.

22Then Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow," he said, "you shall hear him." 23So the next day, when Agrippa and Bernice had come with great pomp, and had entered the auditorium with the commanders and the prominent men of the city, at Festus' command Paul was brought in. 24And Festus said: "King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer. 25But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him. 26I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. 27For it seems to me unreasonable to send a prisoner and not to specify the charges against him."

25:26 I have nothing certain. Since Festus did not understand the nature of the charges against Paul, he did not know what to write in his official report to Nero. For a provincial governor to send a prisoner to the emperor with no clear charges against him was foolish, if not dangerous. especially before you, King Agrippa. Festus hoped Herod's expertise in Jewish affairs (26:3) would enable him to make sense of the charges against Paul.

DAY 25: What leadership qualities does Nehemiah illustrate in his life?

Like many biblical leaders, Nehemiah demonstrated an understanding of God's call over his life. Whether as cupbearer to a king or as the rebuilder of Jerusalem, Nehemiah pursued his goals with commitment, careful planning, strategic delegation, creative problem solving, focus on the task at hand, and a

continual reliance on God, particularly regarding areas beyond his control. Each of the leadership qualities above can be illustrated from Nehemiah's successful completion of the effort to rebuild the walls of Jerusalem.

First, Nehemiah demonstrated his commitment by his interest and his deep concern over the condition of his fellow Jews in Judah. Next, Nehemiah prayed and planned. He claimed God's promise to bring His people back to the Promised Land, but he didn't assume that he would be part of God's action. He declared himself available (1:11; 2:5).

Even when he arrived in Jerusalem, Nehemiah personally inspected the need before he revealed his plans. Then he enlisted the help of the local leadership. He challenged them to take responsibility for the common good. He placed before them a very specific goal—to rebuild the wall. Workers were assigned to work on the wall where it ran closest to their own homes. That way they could see the benefit in having the protective barrier near where they lived.

As the work sped forward, Nehemiah did not allow himself to be distracted by attacks of various kings or tricks from enemies. He took threats seriously enough to arm the people but not so seriously that the work came to a halt. At every turn, we find Nehemiah conferring in prayer with God, placing every decision before the ultimate Decider. Nehemiah succeeded because he never lost sight of the true reasons for the work and the source of power with which to do the work.

Return to July 25 Readings

Acts 26

July 26

A CTS 26:1–32

PAUL'S EARLY LIFE

1Then Agrippa said to Paul, "You are permitted to speak for yourself." So Paul stretched out his hand and answered for himself: 2"I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, 3especially because you are expert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently.

4"My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. 5They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. 6And now I stand and am judged for the hope of the promise made by God to our fathers. 7To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope's sake, King Agrippa, I am accused by the Jews. 8Why should it be thought incredible by you that God raises the dead?

9"Indeed, I myself thought I must do many things contrary to the name of

Jesus of Nazareth. 10This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them. 11And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities.

PAUL RECOUNTS HIS CONVERSION

12"While thus occupied, as I journeyed to Damascus with authority and

commission from the chief priests, 13at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me. 14And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, 'Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.' 15So I said, 'Who are You, Lord?' And He said, 'I am Jesus, whom you are persecuting. 16But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. 17I will deliver

you from the Jewish people, as well as from the Gentiles, to whom I nowa

send you, 18to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.'

PAUL'S POST-CONVERSION LIFE

19"Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance. 21For these reasons the Jews seized me in the temple and tried to kill me. 22Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come— 23that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles."

AGRIPPA PARRIES PAUL'S CHALLENGE

24Now as he thus made his defense, Festus said with a loud voice, "Paul, you are

beside yourself! Much learning is driving you mad!"

26:24 you are beside yourself! Festus was astonished that a learned scholar like Paul could actually believe that the dead would live again something no intelligent Roman would accept. Unable to contain himself, he interrupted the proceedings, shouting that Paul's tremendous learning had driven him insane (Mark 3:21; John 8:48, 52; 10:20).

25But he said, "I am not mad, most noble Festus, but speak the words of truth and reason. 26For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. 27King Agrippa, do you believe the prophets? I know that you do believe."

26:26 not done in a corner. The death of Jesus and the Christians' claim that He rose from the dead were common knowledge in Palestine.

26:27 do you believe the prophets? Paul's shrewd question put Herod in a dilemma. If he affirmed his belief in the prophets, he would also have to admit that what they taught about Jesus' death and resurrection was true an admission that would make him appear foolish before his Roman friends. Yet to deny the prophets would outrage his Jewish subjects.

28Then Agrippa said to Paul, "You almost persuade me to become a Christian."

26:28 You almost persuade me. A better translation is "Do you think you can convince me to become a Christian in such a short time?" Recognizing his dilemma, Agrippa parried Paul's question with one of his own.

29And Paul said, "I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains."

30When he had said these things, the king stood up, as well as the

governor and Bernice and those who sat with them; 31and when they had gone aside, they talked among themselves, saying, "This man is doing nothing deserving of death or chains."

32Then Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar."

DAY 26: Why did Nehemiah denounce the nobles and rulers?

In Nehemiah 5:1–5, the people were fatigued with hard labor, drained by the relentless harassment of enemies, poor and lacking the necessities of life, lacking tax money and borrowing for it, and working on the wall in the city rather than getting food from the country. On top of this came complaints against the terrible exploitation and extortion by the rich Jews who would not help, but forced people to sell their homes and children, while having no ability to redeem them back. Under normal conditions, the law offered the hope of releasing these young people through the remission of debts which occurred every 7 years or in the 50th year of Jubilee (Lev. 25). The custom of redemption made it possible to "buy back" the enslaved individual at almost any time, but the desperate financial situation of those times made that appear impossible.

So Nehemiah "rebuked the nobles and rulers" (v. 7). They had become the enemy from within. "Exacting usury." Usury can refer to normal interest or it can signify excessive interest. According to Mosaic Law, the Jews were forbidden to take interest from their brothers on the loan of money, food, or anything else. If the person was destitute, they should consider it a gift. If they could pay it back later, it was to be without interest (Lev. 25:36, 37; Deut. 23:19, 20). Such generosity marked the godly (Ps. 15:5; Jer. 15:10; Prov. 28:8). Interest could be taken from foreigners (v. 20). Interest loans were known to exceed 50 percent at times in ancient nations. Such usury took advantage of people's desperation and was virtually impossible to repay, consuming their entire family assets and reducing the debtors to permanent slavery.

Nehemiah denounced with just severity the evil conduct of selling a brother by means of usury. He contrasted it with his own action of redeeming with his own money some of the Jewish exiles, who through debt had lost their freedom in Babylon (v. 8). Nehemiah set the example again by making loans, but not in exacting usury (v. 10). To remedy the evil that they had brought, those guilty of usury were to return the property they had confiscated from those who couldn't pay the loans back, as well as returning the interest they had charged (v. 11).

Return to July 26 Readings

Acts 27

July 27

A CTS 27:1–26

THE VOYAGE TO ROME BEGINS

1And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment. 2So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us. 3And the next day we landed at Sidon. And Julius treated Paul kindly

and gave him liberty to go to his friends and receive care. 4When we had put to sea from there, we sailed under the shelter of Cyprus, because the winds were contrary. 5And when we had sailed over the sea which is off Cilicia and

Pamphylia, we came to Myra, a city of Lycia. 6There the centurion found an Alexandrian ship sailing to Italy, and he put us on board.

27:1 we. The use of the pronoun "we" marks the return of Paul's close friend Luke, who has been absent since 21:18. He had likely been living near Caesarea so he could care for Paul during his imprisonment. Now he rejoined the apostle for the journey to Rome. centurion of the Augustan Regiment. A cohort (regiment) of that name was stationed in Palestine during the reign of Agrippa Julius may have been on detached duty, performing such tasks as escorting important prisoners.

7When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of Crete off Salmone. 8Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea.

PAUL'S WARNING IGNORED

9Now when much time had been spent, and sailing was now dangerous because

the Fast was already over, Paul advised them, 10saying, "Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship,

but also our lives." 11Nevertheless the centurion was more persuaded by the

helmsman and the owner of the ship than by the things spoken by Paul. 12And because the harbor was not suitable to winter in, the majority advised to set sail from there also, if by any means they could reach Phoenix, a harbor of Crete opening toward the southwest and northwest, and winter there.

27:10 end with disaster. Because of the lateness of the season and the difficulties they had already experienced, Paul wisely counseled them to spend the winter at Fair Havens.

IN THE TEMPEST

13When the south wind blew softly, supposing that they had obtained their desire, putting out to sea, they sailed close by Crete. 14But not long after, a tempestuous head wind arose, called Euroclydon.a 15So when the ship was caught, and could not head into the wind, we let her drive. 16And running under the shelter of an island called Clauda,a we secured the skiff with difficulty. 17When they had taken it on board, they used cables to undergird the ship; and fearing lest they should run aground on the Syrtisa

Sands, they struck sail and so were driven. 18And because we were exceedingly tempest-tossed, the next day they lightened the ship. 19On the third day we threw the ship's tackle overboard with our own hands. 20Now when neither sun nor stars appeared for many days, and no small tempest beat on us, all hope that we would be saved was finally given up.

27:17 used cables to undergird the ship. A procedure known as frapping. The cables, wrapped around the hull and winched tight, helped the ship endure the battering of the wind and waves. Syrtis. A region of sandbars and shoals off the coast of Africa, much feared as a graveyard of ships. struck sail. This phrase could best be translated "let down the sea anchor." The sailors undoubtedly did both, since putting out an anchor with the sails up would be self-defeating.

21But after long abstinence from food, then Paul stood in the midst of them and said, "Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss. 22And now I urge you to take heart, for there will

be no loss of life among you, but only of the ship. 23For there stood by me this

night an angel of the God to whom I belong and whom I serve, 24saying, 'Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.' 25Therefore take heart, men, for I believe God

that it will be just as it was told me. 26However, we must run aground on a certain island."

DAY 27: What parts of the Old Testament and what people were active in the events surrounding the return of the Jews from exile?

Five historical books (1 and 2 Chr., Ezra, Neh., and Esth.) come from or cover events after the exile. Three prophetic books (Hag., Zech., and Mal.) come from the same period. The term "postexilic" is often used to describe these books and people.

First and Second Chronicles provide a summary of history viewed from the final days of the exile. Ezra and Nehemiah journal the thrilling and trying days of the return to Judah and the rebuilding of the nation. Haggai and Zechariah were prophets active during the time recorded in Ezra 4–6 when the temple was under reconstruction. Malachi wrote and prophesied during Nehemiah's revisit to Persia (Neh. 13:6).

Although part of the purpose of these books confirms God's continued covenant with the house of David and the unbroken kingly line, the emphasis shifts from royalty to other servants of God. A scribe, a cupbearer, and prophets become God's central agents. Even Esther, although a queen, had to rely on God rather than her position and power to accomplish God's role for her in preserving the Jews in Persia.

All of this sets the stage for the mixed expectations that surrounded the birth of Jesus, the fulfillment of God's covenant with David, God's personal involvement in the history of salvation.

Return to July 27 Readings

July 28

A CTS 27:27–44

27Now when the fourteenth night had come, as we were driven up and down in the Adriatic Sea, about midnight the sailors sensed that they were drawing near

some land. 28And they took soundings and found it to be twenty fathoms; and when they had gone a little farther, they took soundings again and found it to be

fifteen fathoms. 29Then, fearing lest we should run aground on the rocks, they

dropped four anchors from the stern, and prayed for day to come. 30And as the sailors were seeking to escape from the ship, when they had let down the skiff

into the sea, under pretense of putting out anchors from the prow, 31Paul said to the centurion and the soldiers, "Unless these men stay in the ship, you cannot be

saved." 32Then the soldiers cut away the ropes of the skiff and let it fall off.

27:27 fourteenth night. Since they sailed from Fair Havens (v. 13). Adriatic Sea. The central Mediterranean Sea, not the present Adriatic Sea located between Italy and Croatia. The modern Adriatic was known in Paul's day as the Gulf of Adria. sensed. The sailors probably heard the sound of waves breaking on a shore.

27:28 took soundings. With a weight attached to a length of rope they measured the depth of the sea. twenty fathoms…fifteen fathoms. 120 feet…90 feet. The decreasing depth of the water confirmed the ship was approaching land.

33And as day was about to dawn, Paul implored them all to take food, saying, "Today is the fourteenth day you have waited and continued without food, and eaten nothing. 34Therefore I urge you to take nourishment, for this is for your

survival, since not a hair will fall from the head of any of you." 35And when he had said these things, he took bread and gave thanks to God in the presence of

them all; and when he had broken it he began to eat. 36Then they were all encouraged, and also took food themselves. 37And in all we were two hundred and seventy-six persons on the ship. 38So when they had eaten enough, they lightened the ship and threw out the wheat into the sea.

SHIPWRECKED ON MALTA

39When it was day, they did not recognize the land; but they observed a

bay with a beach, onto which they planned to run the ship if possible. 40And they let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they hoisted the mainsail to the wind and made for shore. 41But striking a place where two seas met, they ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves.

42And the soldiers' plan was to kill the prisoners, lest any of them should

swim away and escape. 43But the centurion, wanting to save Paul, kept them from their purpose, and commanded that those who could swim should jump overboard first and get to land, 44and the rest, some on boards and some on parts of the ship. And so it was that they all escaped safely to land.

27:42 the soldiers' plan was to kill the prisoners. Knowing they could face punishment or death if their prisoners escaped (12:19; 16:27).

DAY 28: How do repentance from sin and rejoicing go together?

In response to the people's request, Ezra brought the Law of the Lord to the people (Nehemiah 8:1). At this time, the Law was a scroll, as opposed to a text consisting of bound pages. Such a reading was required every 7 years at the Feast of Tabernacles (Deut. 31:10–13), even though it had been neglected since the Babylonian captivity until this occasion.

From daybreak to noon, a period of at least 6 hours, the Law was read and

explained. Other men, probably priests, stood with Ezra to show agreement, and

all of the people stood, as well (Neh. 8:5). This was in respect for God's Word, as though they were in the presence of God Himself. Some of the Levites assisted Ezra with the people's understanding of the Scripture by reading and explaining it (vv. 7, 8). This may have involved translation for people who were only Aramaic speakers in exile, but more likely it means "to break down" the text into its parts so that the people could understand it. This was an exposition or explanation of the meaning and not just translation.

When the people heard and understood God's law, they wept (v. 9). Not tears of joy, but penitent sorrow (v. 10) came forth as they were grieved by conviction (v. 11) over the distressing manifestations of sin in transgressing the Lord's commands and the consequent punishments they had suffered in their captivity.

The event called for a holy day of worship to prepare them for the hard days ahead (12:43), so they were encouraged to rejoice. The words they had heard did remind them that God punishes sin, but also that God blesses obedience. That was reason to celebrate. "Do not sorrow, for the joy of the LORD is your strength" (8:10). They had not been utterly destroyed as a nation, in spite of their sin, and were, by God's grace, on the brink of a new beginning. That called for celebration.

Return to July 28 Readings

Acts 28

July 29

A CTS 28:1–31

PAUL'S MINISTRY ON MALTA

1Now when they had escaped, they then found out that the island was called

Malta. 2And the natives showed us unusual kindness; for they kindled a fire and made us all welcome, because of the rain that was falling and because of the

cold. 3But when Paul had gathered a bundle of sticks and laid them on the fire, a

viper came out because of the heat, and fastened on his hand. 4So when the natives saw the creature hanging from his hand, they said to one another, "No doubt this man is a murderer, whom, though he has escaped the sea, yet justice

does not allow to live." 5But he shook off the creature into the fire and suffered

no harm. 6However, they were expecting that he would swell up or suddenly fall down dead. But after they had looked for a long time and saw no harm come to him, they changed their minds and said that he was a god.

7In that region there was an estate of the leading citizen of the island, whose name was Publius, who received us and entertained us courteously for three days. 8And it happened that the father of Publius lay sick of a fever and dysentery. Paul went in to him and prayed, and he laid his hands on him and healed him. 9So when this was done, the rest of those on the island who had

diseases also came and were healed. 10They also honored us in many ways; and when we departed, they provided such things as were necessary.

28:8 sick of a fever and dysentery. The gastric fever (caused by a microbe found in goat's milk) that was common on Malta. Dysentery, often the result of poor sanitation, was widespread in the ancient world.

ARRIVAL AT ROME

11After three months we sailed in an Alexandrian ship whose figurehead was

the Twin Brothers, which had wintered at the island. 12And landing at

Syracuse, we stayed three days. 13From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli, 14where we found brethren, and were invited to stay with them

seven days. And so we went toward Rome. 15And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage.

16Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him.

28:16 centurion delivered the prisoners to the captain of the guard. Many Greek manuscripts omit this phrase. If part of the original text, it indicates either that Julius delivered the prisoners to his commanding officer or to the commander of the Praetorian Guard. dwell by himself…guarded. Possibly through Julius's intervention, Paul was allowed to live under guard in his own rented quarters (v. 30).

PAUL'S MINISTRY AT ROME

17And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: "Men and brethren, though I have done nothing against our people or the customs of our fathers, yet

I was delivered as a prisoner from Jerusalem into the hands of the Romans, 18who, when they had examined me, wanted to let me go, because there was no

cause for putting me to death. 19But when the Jewsa spoke against it, I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation. 20For this reason therefore I have called for you, to see you and speak with you, because for the hope of Israel I am bound with this chain."

21Then they said to him, "We neither received letters from Judea concerning you, nor have any of the brethren who came reported or spoken any evil of you. 22But we desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere."

23So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening. 24And some were persuaded by the

things which were spoken, and some disbelieved. 25So when they did not agree among themselves, they departed after Paul had said one word: "The Holy Spirit spoke rightly through Isaiah the prophet to oura fathers, 26saying,

'Go to this people and say: "Hearing you will hear, and shall not understand; And seeing you will see, and not perceive; 27For the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should heal them." 'a

28"Therefore let it be known to you that the salvation of God has been sent to the Gentiles, and they will hear it!" 29And when he had said these words, the Jews departed and had a great dispute among themselves.a

30Then Paul dwelt two whole years in his own rented house, and received all

who came to him, 31preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him.

DAY 29: How does Nehemiah fit into the time line of world history?

It is unclear how Nehemiah became King Artaxerxes' cupbearer, but the fact that Esther was the king's stepmother may have inclined the king to consider a Jew for such a trusted position. When Nehemiah carried out his mission to rebuild the walls of Jerusalem, the Persian Empire had been dominant for almost 100 years. King Cyrus's decree of repatriation given back in 539 B.C. had instigated a group of Jews to return to Israel under Zerubbabel. Their desperate state almost a century later spurred Nehemiah into action.

Ancient Egyptian documents (Elephantine papyri) dated around the 5th century B.C. independently confirm part of Nehemiah's account. Sanballat the governor of Samaria (2:19), Jehohanan (6:18; 12:23) and Nehemiah himself receive mention.

The events recorded in Nehemiah, along with Malachi's prophecies, make up the final inspired writings of the Old Testament. God chose to then remain silent for 400 years. That silence ended with the announcements of John the Baptist's and Jesus' births.

Return to July 29 Readings

The Epistle of Paul the Apostle to the Romans

Romans 1

July 30

R OMANS 1:1–32

GREETING

1Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the

gospel of God 2which He promised before through His prophets in the Holy

Scriptures, 3concerning His Son Jesus Christ our Lord, who was born of the seed of

David according to the flesh, 4and declared to be the Son of God with power

according to the Spirit of holiness, by the resurrection from the dead. 5Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, 6among whom you also are the called of Jesus Christ;

7To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

DESIRE TO VISIT ROME

8First, I thank my God through Jesus Christ for you all, that your faith is spoken

of throughout the whole world. 9For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, 10making request if, by some means, now at last I may find a way

in the will of God to come to you. 11For I long to see you, that I may impart to

you some spiritual gift, so that you may be established— 12that is, that I may be encouraged together with you by the mutual faith both of you and me.

1:10 speak the same thing. Paul is emphasizing the unity of doctrine in the local assembly of believers, not the spiritual unity of His universal church. Doctrinal unity, clearly and completely based on Scripture, must be the foundation of all church life (John 17:11, 21–23; Acts 2:46, 47). Both weak commitment to doctrine and commitment to disunity of doctrine will severely weaken a church and destroy the true unity. In its place, there can be only shallow sentimentalism or superficial harmony. joined together. The basic idea is that of putting back together something that was broken or separated so it is no longer divided. The term is used in both the New Testament and in classical Greek to speak of mending such things as nets, broken bones or utensils, torn garments, and dislocated joints. same mind…same judgment. Philippians 3:15, 16. The demand is for unity internally in their individual minds and externally in decisions made among themselves unified in truth by beliefs, convictions, standards, and in behavior by applied principles of living (Acts 4:32; Eph. 4:3). The only source of such unity is God's Word which establishes the standard of truth on which true unity rests.

13Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also,

just as among the other Gentiles. 14I am a debtor both to Greeks and to

barbarians, both to wise and to unwise. 15So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.

1:13 Is Christ divided? No human leader, not even an apostle, should be given the loyalty that belongs only to the Lord. Such elevation of leaders leads only to contention, disputes, and a divided church. Christ is not divided and neither is His body, the church. Paul depreciates his worth in comparison to the Lord Jesus.

THE JUST LIVE BY FAITH

16For I am not ashamed of the gospel of Christ,a for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. 17For in it the righteousness of God is revealed from faith to faith; as it is written, "The just shall live by faith."a

1:17 The just shall live by faith. Paul intends to prove that it has always been God's way to justify sinners by grace on the basis of faith alone. God established Abraham as a pattern of faith (4:22–25; Gal. 3:6, 7) and thus calls him the father of all who believe (4:11, 16). Elsewhere, Paul uses this same phrase to argue that no one has ever been declared righteous before God except by faith alone ( Gal. 3:11 ) and that true faith will demonstrate itself in action ( Phil. 2:12 , 13 ). This expression emphasizes that true faith is not a single event, but a way of life it endures. That endurance is called the perseverance of the saints (Col. 1:22, 23; Heb. 3:12–14). One central theme of the story of Job is that no matter what Satan does, saving faith cannot be destroyed.

GOD'S WRATH ON UNRIGHTEOUSNESS

18For the wrath of God is revealed from heaven against all ungodliness and

unrighteousness of men, who suppress the truth in unrighteousness, 19because

what may be known of God is manifest in them, for God has shown it to them. 20For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, 21because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. 22Professing to be wise, they

became fools, 23and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things.

1:18 wrath of God. This is not an impulsive outburst of anger aimed capriciously at people whom God does not like. It is the settled, determined response of a righteous God against sin.

1:18 message of the cross. God's total revelation, i.e., the gospel in all its fullness, which centers in the Incarnation and Crucifixion of Christ (2:2); the entire divine plan and provision for the redemption of sinners, which is the theme of all Scripture, is in view. foolishness. Translates the word from which "moron" is derived. perishing…being saved. Every person is either in the process of salvation (though not completed until the redemption of the body; see Rom. 8:23; 13:11) or the process of destruction. One's response to the cross of Christ determines which. To the Christ-rejectors who are in the process of being destroyed (Eph. 2:1, 2) the gospel is nonsense. To those who are believers it is powerful wisdom.

1:20 they are without excuse. God holds all men responsible for their refusal to acknowledge what He has shown them of Himself in His creation. Even those who have never had an opportunity to hear the gospel have received a clear witness about the existence and character of God and have suppressed it. If a person will respond to the revelation he has, even if it is solely natural revelation, God will provide some means for that person to hear the gospel (Acts

8:26–39; 10:1–48; 17:27).

1:21 knew God. Man is conscious of God's existence, power, and divine nature through general revelation (vv. 19, 20). they did not glorify Him. Man's chief end is to glorify God (Lev. 10:3; 1 Chr. 16:24–29; Ps. 148; Rom. 15:5, 6), and Scripture constantly demands it (Ps. 29:1, 2; 1 Cor. 10:31; Rev. 4:11). To glorify Him is to honor Him, to acknowledge His attributes, and to praise Him for His perfections (Ex. 34:5–7). It is to recognize His glory and extol Him for it. Failing to give Him glory is man's greatest affront to his Creator (Acts 12:22, 23). nor were thankful. They refused to acknowledge that every good thing they enjoyed came from God.

24Therefore God also gave them up to uncleanness, in the lusts of their

hearts, to dishonor their bodies among themselves, 25who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.

26For this reason God gave them up to vile passions. For even their

women exchanged the natural use for what is against nature. 27Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.

28And even as they did not like to retain God in their knowledge, God gave

them over to a debased mind, to do those things which are not fitting; 29being

filled with all unrighteousness, sexual immorality,a wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, 30backbiters, haters of God, violent, proud, boasters, inventors of

evil things, disobedient to parents, 31undiscerning, untrustworthy, unloving,

unforgiving,a unmerciful; 32who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but

also approve of those who practice them.

DAY 30: How did Paul maintain his commitment to the gospel?

Paul tells us in Romans 1:16: "I am not ashamed of the gospel of Christ." He had been imprisoned in Philippi (Acts 16:23, 24), chased out of Thessalonica ( Acts 17:10 ), smuggled out of Berea ( Acts 17:14 ), laughed at in Athens ( Acts 17:32 ), regarded as a fool in Corinth ( 1 Cor. 1:18 , 23 ), and stoned in Galatia (Acts 14:19), but Paul remained eager to preach the gospel in Rome—the seat of contemporary political power and pagan religion. Neither ridicule, criticism, nor physical persecution could curb his boldness.

"For it is the power of God." The English word "dynamite" comes from this Greek word. Although the message may sound foolish to some (1 Cor. 1:18), the gospel is effective because it carries with it the omnipotence of God. Only God's power is able to overcome man's sinful nature and give him new life (5:6; 8:3; John 1:12; 1 Cor. 1:18, 23–25; 2:1–4; 4:20; 1 Pet. 1:23).

"The power of God to salvation." Used 5 times in Romans (the verb form occurs 8 times), this key word basically means "deliverance" or "rescue." The power of the gospel delivers people from lostness (Matt. 18:11), from the wrath of God (Rom. 5:9), from willful spiritual ignorance (Hos. 4:6; 2 Thess. 1:8), from evil selfindulgence (Luke 14:26), and from the darkness of false religion (Col. 1:13; 1 Pet. 2:9). It rescues them from the ultimate penalty of their sin, i.e., eternal separation from God and eternal punishment (Rev. 20:6).

"For everyone who believes." To trust, rely on, or have faith in. When used of salvation, this word usually occurs in the present tense ("is believing") which stresses that faith is not simply a one-time event, but an ongoing condition. True saving faith is supernatural, a gracious gift of God that He produces in the heart (Eph. 2:8) and is the only means by which a person can appropriate true righteousness. Saving faith consists of 3 elements: 1) mental: the mind understands the gospel and the truth about Christ (10:14–17); 2) emotional: one embraces the truthfulness of those facts with sorrow over sin and joy over God's mercy and grace (6:17; 15:13); and 3) volitional: the sinner submits his will to Christ and trusts in Him alone as the only hope of salvation.

Return to July 30 Readings

Romans 2

July 31

R OMANS 2:1–29

GOD'S RIGHTEOUS JUDGMENT

1Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice

the same things. 2But we know that the judgment of God is according to truth

against those who practice such things. 3And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the

judgment of God? 4Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to

repentance? 5But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, 6who "will render to each one according to his

deeds":a 7eternal life to those who by patient continuance in doing good seek for

glory, honor, and immortality; 8but to those who are self-seeking and do not obey

the truth, but obey unrighteousness—indignation and wrath, 9tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; 10but glory, honor, and peace to everyone who works what is good, to

the Jew first and also to the Greek. 11For there is no partiality with God.

2:6–10 Although Scripture everywhere teaches that salvation is not on the

basis of works (4:1–4; Eph. 2:8, 9), it consistently teaches that God's judgment is

always on the basis of a man's deeds ( Is. 3:10 , 11 ; Jer. 17:10 ; John 5:28 , 29 ; 1 Cor. 3:8 ; 2 Cor. 5:10 ; Gal. 6:7–9 ; Rom. 14:12 ). Paul describes the deeds of two distinct groups: the redeemed (vv. 7, 10) and the unredeemed (vv. 8, 9). The deeds of the redeemed are not the basis of their salvation but the evidence of it. They are not perfect and are prone to sin, but there is undeniable evidence of righteousness in their lives (James 2:14–20, 26).

2:11 partiality. Literally, "to receive a face," that is, to give consideration to someone simply because of his position, wealth, influence, popularity, or appearance. Because it is God's nature to be just, it is impossible for Him to be anything but impartial (Acts 10:34; Gal. 2:6; Eph. 6:7, 8; Col. 3:25; 1 Pet. 1:17).

12For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law 13(for not the hearers

of the law are just in the sight of God, but the doers of the law will be justified; 14for when Gentiles, who do not have the law, by nature do the things in the law,

these, although not having the law, are a law to themselves, 15who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them) 16in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.

THE JEWS GUILTY AS THE GENTILES

17Indeeda you are called a Jew, and rest on the law, and make your boast in God, 18and know His will, and approve the things that are excellent, being instructed out

of the law, 19and are confident that you yourself are a guide to the blind, a light to

those who are in darkness, 20an instructor of the foolish, a teacher of babes, having

the form of knowledge and truth in the law. 21You, therefore, who

teach another, do you not teach yourself? You who preach that a man should not

steal, do you steal? 22You who say, "Do not commit adultery," do you commit

adultery? You who abhor idols, do you rob temples? 23You who make your boast in

the law, do you dishonor God through breaking the law? 24For "the name of God is

blasphemed among the Gentiles because of you,"a as it is written.

CIRCUMCISION OF NO AVAIL

25For circumcision is indeed profitable if you keep the law; but if you are a

breaker of the law, your circumcision has become uncircumcision. 26Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his

uncircumcision be counted as circumcision? 27And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code

and circumcision, are a transgressor of the law? 28For he is not a Jew who is

one outwardly, nor is circumcision that which is outward in the flesh; 29but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.

DAY 31: Why isn't God directly mentioned in Esther?

The question naturally arises when reading the book. Even the usual clues about God's presence seem absent. No one refers to the Law of God, sacrifices, worship, or prayer. God does not appear to receive public or private recognition for the preservation of the Jews. When it comes to God, Esther seems strangely silent.

In fact, the silence is so obvious that it becomes an argument. Esther challenges the tendency to demand that God prove His power and presence. Must God be apparent? All too quickly we expect God to demonstrate in unmistakable ways His identity. Yet God has repeatedly resisted human ultimatums. God reveals Himself for His own purposes, not human requirements.

Throughout history, God has more readily operated behind the scenes than in plain sight. The Scriptures are filled with unusual circumstances in which God worked obviously. But Esther comes close to revealing God's standard procedure. God's fingerprints are all over Esther's story. His superficial absence points to a deeper presence. God chose to be subtle, but He was there. The events in Esther give us a model for hope when God works in less than obvious ways in our lives.

Return to July 31 Readings

Romans 3

August 1

R OMANS 3:1–31

GOD'S JUDGMENT DEFENDED

1What advantage then has the Jew, or what is the profit of circumcision? 2Much in every way! Chiefly because to them were committed the oracles of God. 3For what if some did not believe? Will their unbelief make the faithfulness of God without effect? 4Certainly not! Indeed, let God be true but every man a liar. As it is written:

3:2 oracles. This Greek word is logoin, a diminutive form of the common New Testament word logos, which is normally translated "word." These are important sayings or messages, especially supernatural ones. Here Paul uses the word to encompass the entire Old Testament the Jews received the very words of the true God (Deut. 4:1, 2; 6:1, 2; Mark 12:24; Luke 16:29; John 5:39). The Jews had a great advantage in having the Old Testament, because it contained the truth about salvation (2 Tim. 3:15) and about the gospel in its basic form (Gal. 3:8). When Paul said "preach the Word" (2 Tim. 4:2), he meant the "oracles of God" (1 Pet. 4:11) recorded in Scripture.

"That You may be justified in Your words,

And may overcome when You are judged."a

5But if our unrighteousness demonstrates the righteousness of God, what

shall we say? Is God unjust who inflicts wrath? (I speak as a man.) 6Certainly not! For then how will God judge the world?

7For if the truth of God has increased through my lie to His glory, why am I

also still judged as a sinner? 8And why not say, "Let us do evil that good may come"?—as we are slanderously reported and as some affirm that we say. Their condemnation is just.

ALL HAVE SINNED

9What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.

10As it is written:

"There is none righteous, no, not one; 11There is none who understands;

3:11 none…understands. Man is unable to comprehend the truth of God or grasp His standard of righteousness (Pss. 14:2; 53:3; 1 Cor. 2:14). Sadly, his spiritual ignorance does not result from a lack of opportunity, but is an expression of his depravity and rebellion (Eph. 4:18). none…seeks. This verse clearly implies that the world's false religions are fallen man's attempts to escape the true God not to seek Him. Man's natural tendency is to seek his own interests (Phil. 2:21), but his only hope is for God to seek him (John 6:37, 44). It is only as a result of God's work in the heart that anyone seeks Him (Ps. 16:8; Matt. 6:33).

There is none who seeks after God. 12They have all turned aside; They have together become unprofitable; There is none who does good, no, not one."a 13"Their throat is an open tomb; With their tongues they have practiced deceit"; a "The poison of asps is under their lips"; b

14"Whose mouth is full of cursing and bitterness."a

15"Their feet are swift to shed blood; 16Destruction and misery are in their ways; 17And the way of peace they have not known."a

18"There is no fear of God before their eyes."a

19Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.

GOD'S RIGHTEOUSNESS THROUGH FAITH

21But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22even the righteousness of God, through faith in Jesus Christ, to all and on alla who believe. For there is no difference; 23for all have sinned and fall short of the glory of God, 24being

justified freely by His grace through the redemption that is in Christ Jesus, 25whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, 26to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.

BOASTING EXCLUDED

27Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. 28Therefore we conclude that a man is justified by faith apart from the deeds of the law. 29Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, 30since there is one God who will justify the circumcised by faith and the uncircumcised through faith. 31Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.

DAY 1: As sinners, how are we justified before God?

In Romans 3:24, the verb "justified" is a legal or forensic term that comes from the Greek word for "righteous" and means "to declare righteous." This verdict includes pardon from the guilt and penalty of sin and the imputation of Christ's righteousness to the believer's account, which provides for the positive righteousness man needs to be accepted by God. God declares a sinner righteous solely on the basis of the merits of Christ's righteousness. God imputed a believer's sin to Christ's account in His sacrificial death (Is. 53:4, 5; 1 Pet. 2:24), and He imputes Christ's perfect obedience to God's law to Christians ( 5:19 ; 1 Cor. 1:30 ; 2 Cor. 5:21 ; Phil. 3:9 ). The sinner receives this gift of God's grace by faith alone (3:22, 25; 4:1–25). Sanctification, the work of God by which He makes righteous those whom He has already justified, is distinct from justification but without exception always follows it (8:30).

"Justified freely by His grace through the redemption that is in Christ Jesus." Justification is a gracious gift God extends to the repentant, believing sinner, wholly apart from human merit or work. The imagery behind the Greek word for "redemption" comes from the ancient slave market. It meant paying the necessary ransom to obtain the prisoner's or slave's release. The only adequate payment to redeem sinners from sin's slavery and its deserved punishment was "in Christ Jesus" (1 Tim. 2:6; 1 Pet. 1:18, 19) and was paid to God to satisfy His justice.

"Whom God set forth as a propitiation by His blood" (v. 25). This great sacrifice was not accomplished in secret, but God publicly displayed His Son on Calvary for all to see. Crucial to the significance of Christ's sacrifice, a propitiation carries the idea of appeasement or satisfaction—in this case Christ's violent death satisfied the offended holiness and wrath of God against those for whom Christ died (Is. 53:11; Col. 2:11–14). The Hebrew equivalent of this word was used to describe the mercy seat—the cover to the ark of the covenant— where the high priest sprinkled the blood of the slaughtered animal on the Day of Atonement to make atonement for the sins of the people. In pagan religions, it is the worshiper —not the god—who is responsible to appease the wrath of the offended deity. But in reality, man is incapable of satisfying God's justice apart from Christ, except by spending eternity in hell.

Return to August 1 Readings

Romans 4

August 2

R OMANS 4:1–25

ABRAHAM JUSTIFIED BY FAITH

1What then shall we say that Abraham our father has found according to the flesh?a 2For if Abraham was justified by works, he has something to boast about, but not before God. 3For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."a 4Now to him who works, the wages are not counted as grace but as debt.

4:3 A quotation of Genesis 15:6, one of the clearest statements in all Scripture about justification. believed. Abraham was a man of faith ( 1:16 ; 4:18–21 ; Gal. 3:6 , 7 , 9 ; Heb. 11:8–10 ). But faith is not a meritorious work. It is never the ground of justification it is simply the channel through which it is received and it, too, is a gift. accounted. vv. 5, 9, 10, 22. Also translated "imputed" (vv. 6, 8, 11, 23, 24). Used in both financial and legal settings, this Greek word means to take something that belongs to someone and credit to another's account. It is a onesided transaction Abraham did nothing to accumulate it; God simply credited it to him. God took His own righteousness and credited it to Abraham as if it were actually his. This God did because Abraham believed in Him.

DAVID CELEBRATES THE SAME TRUTH

5But to him who does not work but believes on Him who justifies the ungodly, his

faith is accounted for righteousness, 6just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:

7"Blessed are those whose lawless deeds are forgiven, And whose sins are covered; 8Blessed is the man to whom the LORD shall not impute sin."a

ABRAHAM JUSTIFIED BEFORE CIRCUMCISION

9Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10How then was it accounted? While he was circumcised,

or uncircumcised? Not while circumcised, but while uncircumcised. 11And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, 12and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.

4:11, 12 the father of all those who believe. Racially, Abraham is the father of all Jews (circumcised); spiritually, he is the father of both believing Jews (v. 12) and believing Gentiles (uncircumcised; v. 11).

THE PROMISE GRANTED THROUGH FAITH

13For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. 14For if those who are of the law are heirs, faith is made void and the promise made of no effect, 15because the law brings about wrath; for where there is no law there is no transgression.

16Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all 17(as it is

written, "I have made you a father of many nations"a) in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did; 18who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, "So shall your descendants be."a 19And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah's womb. 20He did not waver at the promise of God through

unbelief, but was strengthened in faith, giving glory to God, 21and being fully

convinced that what He had promised He was also able to perform. 22And

therefore "it was accounted to him for righteousness."a

23Now it was not written for his sake alone that it was imputed to him, 24but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, 25who was delivered up because of our offenses, and was raised because of our justification.

DAY 2: Why do Esther and Mordecai appear so secular in their lifestyles?

In contrast to their near contemporaries Ezra, Nehemiah, and Daniel, the central people in Esther seem worldly. The lack of references to God is most obvious in Esther and Mordecai's conversations. Are these all subtle indications that Esther and Mordecai were people whose faith had little or no effect on their

daily lives?

The Book of Esther does not settle this question. There are several important factors, however, that might hold us back from jumping to conclusions about Esther and Mordecai. Primary among these is the fact that the book has a limited scope. Only a few key events are recorded. Few if any details of the inner life of either main character are revealed. Yet the integrity of their actions ought to incline us toward giving them the benefit of the doubt when it comes to faith (4:13–16).

Here are a few other considerations regarding this question: 1) While Mordecai's caution about announcing his and Esther's heritage publicly might be questioned, it must also be pointed out that others were also cautious about this same matter (Neh. 2:1–8 makes no mention of God in Nehemiah's conversation with Artaxerxes); 2) Public events such as Passover had fallen out of practice during the captivity, meaning that there were fewer occasions in which faith was practiced in the open (this doesn't mean however that the Jews were not a marked people, since they could be identified for the purpose of Haman's law); 3) When it was appropriate, Esther did openly identify her Jewish heritage (7:3, 4). These considerations do not remove the charge that Esther and Mordecai seem less devoted to God than, for example, Daniel. But the fact that God did work out His purposes in their lives comes through clearly in the book.

Return to August 2 Readings

Romans 5

August 3

R OMANS 5:1–21

FAITH TRIUMPHS IN TROUBLE

1Therefore, having been justified by faith, we havea peace with God through our Lord Jesus Christ, 2through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. 3And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; 4and perseverance, character; and character, hope. 5Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.

5:3 tribulations. A word used for pressure, like that of a press squeezing the fluid from olives or grapes. Here they are not the normal pressures of living (8:35), but the inevitable troubles that come to followers of Christ because of their relationship with Him ( Matt. 5:10–12 ; John 15:20 ; 2 Cor. 4:17 ; 1 Thess. 3:3 ; 2 Tim. 3:12 ; 1 Pet. 4:19 ). Such difficulties produce rich spiritual benefits (vv. 3, 4). perseverance. Sometimes translated "patience," this word refers to endurance, the ability to remain under tremendous weight and pressure without succumbing (15:5; Col. 1:22, 23; 2 Thess. 1:4; Rev. 14:12).

5:4 character. A better translation is "proven character." The Greek word simply means "proof." It was used of testing metals to determine their purity. Here the proof is Christian character (James 1:12). Christians can glory in tribulations because of what those troubles produce.

5:5 love of God…poured out. God's love for us (v. 8) has been lavishly poured out to the point of overflowing within our hearts. Paul moves from the objective aspects of our security in Christ to the internal, more subjective. God has implanted within our hearts evidence that we belong to Him in that we love the One who first loved us. Spirit who was given. A marvelous testimony to God's love for us.

CHRIST IN OUR PLACE

6For when we were still without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die; yet perhaps for a good man

someone would even dare to die. 8But God demonstrates His own love toward

us, in that while we were still sinners, Christ died for us. 9Much more then, having now been justified by His blood, we shall be saved from wrath through Him. 10For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

DEATH IN ADAM, LIFE IN CHRIST

12Therefore, just as through one man sin entered the world, and death through

sin, and thus death spread to all men, because all sinned— 13(For until the law

sin was in the world, but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who

was to come. 15But the free gift is not like the offense. For if by the one man's offense many died, much more the grace of God and the gift by the grace of the

one Man, Jesus Christ, abounded to many. 16And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many

offenses resulted in justification. 17For if by the one man's offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.)

18Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life. 19For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous.

20Moreover the law entered that the offense might abound. But where sin

abounded, grace abounded much more, 21so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.

DAY 3: What are the results of being justified by faith?

Having proven that God justifies sinners on the basis of faith alone, Paul now counters the notion that, although believers receive salvation by faith, they will preserve it by good works (Rom. 5:1–11). He argues that they are bound eternally to Jesus Christ, preserved by His power and not by human effort ( Is. 11:5 ; Ps. 36:5 ; Lam. 3:23 ; Eph. 1:18–20 ; 2 Tim. 2:13 ; Heb. 10:23 ). "Having been justified by faith" (v. 1). The Greek construction—and its English translation—underscores that justification is a one-time legal declaration with continuing results, not an ongoing process. "We have peace with God." Not a subjective, internal sense of calm and serenity, but an external, objective reality. God has declared Himself to be at war with every human being because of man's sinful rebellion against Him and His laws (v. 10; 1:18; 8:7; Ex. 22:24; Deut. 32:21, 22; Ps. 7:11; John 3:36; Eph. 5:6). But the first great result of justification is that the sinner's war with God is ended forever (Col. 1:21, 22). Scripture refers to the end of this conflict as a person's being reconciled to God (vv. 10, 11; 2 Cor. 5:18–20).

"Through whom also we have access by faith" (v. 2). Used only twice elsewhere in the New Testament (Eph. 2:18; 3:12), this word always refers to the believer's access to God through Jesus Christ. What was unthinkable to the Old Testament Jew is now available to all who come (Jer. 32:38, 40; Heb. 4:16; 10:19–22; Matt. 27:51). "Grace in which we stand." This refers to the permanent, secure position believers enjoy in God's grace (v. 10 ; 8:31–34 ; John 6:37 ; Phil. 1:6 ; 2 Tim. 1:12 ; Jude 24 ). "And rejoice in hope of the glory of God." Unlike the English word "hope," the New Testament word contains no uncertainty. It speaks of something that is certain, but not yet realized. The believer's ultimate destiny is to share in the very glory of God ( 8:29 , 30 ; John 17:22 ; 2 Cor. 3:18 ; Phil. 3:20 , 21 ; 1 John 3:1 , 2 ), and that hope will be realized because Christ Himself secures it (1 Tim. 1:1). Without the clear and certain promises of the Word of God, the believer would have no basis for hope (15:4; Ps. 119:81,114; Eph. 2:12; Jer. 14:8).

Return to August 3 Readings

Romans 6

August 4

R OMANS 6:1–23

DEAD TO SIN, ALIVE TO GOD

1What shall we say then? Shall we continue in sin that grace may abound? 2Certainly not! How shall we who died to sin live any longer in it? 3Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.

6:3 baptized into Christ Jesus. This does not refer to water baptism. Paul is actually using the word "baptized" in a metaphorical sense, as we might in saying someone was immersed in his work or underwent his baptism of fire when experiencing some trouble. All Christians have, by placing saving faith in Him, been spiritually immersed into the Person Christ, that is, united and identified with Him ( 1 Cor. 6:17 ; 10:2 ; Gal. 3:27 ; 1 Pet. 3:21 ; 1 John 1:3 ; Acts 2:38 ). Certainly water baptism pictures this reality, which is the purpose to show the transformation of the justified. into His death. This means that immersion or identification is specifically with Christ's death and resurrection.

5For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, 6knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 7For he who has died has been freed from sin. 8Now if we died with Christ, we believe that we shall also live with Him, 9knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10For the death that He died, He died to sin once for all; but

the life that He lives, He lives to God. 11Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.

12Therefore do not let sin reign in your mortal body, that you should obey it

in its lusts. 13And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. 14For sin shall not have dominion over you, for you are not under law but under grace.

FROM SLAVES OF SIN TO SLAVES OF GOD

15What then? Shall we sin because we are not under law but under grace?

Certainly not! 16Do you not know that to whom you present yourselves slaves to obey, you are that one's slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? 17But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. 18And having been set free from sin,

you became slaves of righteousness. 19I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness.

20For when you were slaves of sin, you were free in regard to righteousness. 21What fruit did you have then in the things of which you are now ashamed? For the end of those things is death. 22But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. 23For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

DAY 4: In verses such as Romans 5:12 and 6:23, to what kind of death is Paul referring?

The word "death" has three distinct manifestations in biblical terminology: 1) spiritual death or separation from God (Eph. 1:1, 2, 4, 18); 2) physical death (Heb. 9:27); and 3) eternal death (also called the second death), which includes not only eternal separation from God, but eternal torment in the lake of fire (Rev. 20:11–15).

When sin entered the human race through Adam, all these aspects of death came with it. Adam was not originally subject to death; but through his sin, death became a grim certainty for him and his posterity. The "death" referred to in Romans 6:23 includes the first and third descriptions above. That verse establishes two inexorable absolutes: 1) spiritual death and eternal separation from God make up the paycheck for every person's slavery to sin; and 2) eternal life is a free gift God gives undeserving sinners who believe in His Son ( Eph. 2:8 , 9 ).

Return to August 4 Readings

Romans 7

August 5

R OMANS 7:1–25

FREED FROM THE LAW

1Or do you not know, brethren (for I speak to those who know the law), that the

law has dominion over a man as long as he lives? 2For the woman who has a husband is bound by the law to her husband as long as he lives. But if the

husband dies, she is released from the law of her husband. 3So then if, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though

she has married another man. 4Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—

to Him who was raised from the dead, that we should bear fruit to God. 5For when we were in the flesh, the sinful passions which were aroused by the law

were at work in our members to bear fruit to death. 6But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter.

7:6 delivered from the law. Not freedom to do what God's law forbids (6:1, 15; 8:4; 3:31), but freedom from the spiritual liabilities and penalties of God's law. Because we died in Christ when He died, the law with its condemnation and penalties no longer has jurisdiction over us (vv. 1–3). serve. This is the verb form of the word for "bondservant," but here it is parallel to being slaves of righteousness (6:22), emphasizing that this service is not voluntary. Not only is the believer able to do what is right, he will do what is right. the newness of the Spirit. A new state of mind which the Spirit produces, characterized by a new desire and ability to keep the law of God. oldness of the letter. The external, written law code that produced only hostility and condemnation.

SIN'S ADVANTAGE IN THE LAW

7What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, "You shall not covet."a 8But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. 9I was alive once without the law, but when the commandment came, sin revived and I died. 10And the commandment, which was to bring life, I found to bring death. 11For sin,

taking occasion by the commandment, deceived me, and by it killed me. 12Therefore the law is holy, and the commandment holy and just and good.

LAW CANNOT SAVE FROM SIN

13Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful. 14For we know that

the law is spiritual, but I am carnal, sold under sin. 15For what I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do. 16If, then, I do what I will not to do, I agree with the law that it is good. 17But

now, it is no longer I who do it, but sin that dwells in me. 18For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. 19For the good that I will to do, I do not do;

but the evil I will not to do, that I practice. 20Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me.

21I find then a law, that evil is present with me, the one who wills to do good. 22For I delight in the law of God according to the inward man. 23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24O wretched man that I am! Who will deliver me from this body of death? 25I thank God—through Jesus Christ our Lord!

So then, with the mind I myself serve the law of God, but with the flesh the law of sin.

DAY 5: In Romans 7:7–25, is Paul describing his own experience as a believer or unbeliever?

Paul uses the personal pronoun "I" throughout this passage, using his own experience as an example of what is true of unredeemed humanity (7:7–12) and of true Christians (7:13–25). Some interpret this chronicle of Paul's inner conflict as describing his life before Christ. They point out that Paul describes the person as "sold under sin" (7:14), as having "nothing good" in him (7:18), and as a "wretched man" trapped in a "body of death" (7:24). Those descriptions

seem to contradict Paul's earlier description of the believer (6:2, 6, 7, 11, 17, 18, 22). It is correct, however, to understand Paul here to be speaking about a believer. This person desires to obey God's law and hates sin (7:15, 19, 21). He is humble, recognizing that nothing good dwells in his humanness (7:18). He sees sin in himself, but not as all that is there (7:17, 20–22). And he serves Jesus Christ with his mind (7:25). Paul has already established that none of those attitudes ever describe the unsaved (1:18–21, 32; 3:10– 20). Paul's use of the present tense verbs in 7:14–25 strongly supports the idea that he was describing his current experience as a Christian.

Even those who agree that Paul was speaking as a genuine believer, however, still find room for disagreement. Some see a carnal, fleshly Christian under the influence of old habits. Others see a legalistic Christian, frustrated by his feeble attempts in his own power to please God by keeping the Mosaic Law. But the personal pronoun "I" refers to the apostle Paul, a standard of spiritual health and maturity. This leads to the conclusion that Paul, in 7:7–25, must be describing all Christians—even the most spiritual and mature—who, when they honestly evaluate themselves against the righteous standard of God's law, realize how far short they fall. Notice, particularly, Paul's honesty and transparency in the four laments (7:14–17, 18–20, 21–23, 24–25).

Return to August 5 Readings

Romans 8

August 6

R OMANS 8:1–17

FREE FROM INDWELLING SIN

1There is therefore now no condemnation to those who are in Christ Jesus,a who do

not walk according to the flesh, but according to the Spirit. 2For the law of the Spirit

of life in Christ Jesus has made me free from the law of sin and death. 3For what the law could not do in that it was weak through the flesh, God did by sending His own

Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, 4that the righteous requirement of the law might be fulfilled in us who do not walk

according to the flesh but according to the Spirit. 5For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 6For to be carnally minded is death, but to be

spiritually minded is life and peace. 7Because the carnal mind is enmity against

God; for it is not subject to the law of God, nor indeed can be. 8So then, those who are in the flesh cannot please God.

8:1 therefore. The result or consequence of the truth just taught. Normally it marks the conclusion of the verses immediately preceding it. But here it introduces the staggering results of Paul's teaching in the first 7 chapters: that justification is by faith alone on the basis of God's overwhelming grace. no condemnation. Occurring only 3 times in the New Testament, all in Romans (5:16, 18), "condemnation" is used exclusively in judicial settings as the opposite of justification. It refers to a verdict of guilty and the penalty that verdict demands. No sin a believer can commit past, present, or future can be held against him, since the penalty was paid by Christ and righteousness was imputed to the believer. And no sin will ever reverse this divine legal decision. those…in Christ Jesus. I.e., every true Christian; to be in Christ means to be united with Him.

9But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His. 10And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. 11But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

SONSHIP THROUGH THE SPIRIT

12Therefore, brethren, we are debtors—not to the flesh, to live according to the

flesh. 13For if you live according to the flesh you will die; but if by the Spirit you

put to death the deeds of the body, you will live. 14For as many as are led by the

Spirit of God, these are sons of God. 15For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, "Abba, Father." 16The Spirit Himself bears witness with our spirit that we are

children of God, 17and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.

8:15 spirit of bondage…to fear. Because of their life of sin, unregenerate people are slaves to their fear of death (Heb. 2:14, 15) and to their fear of final punishment (1 John 4:18). Spirit of adoption. Not primarily a reference to the transaction by which God adopts us (Eph. 1:5; Gal. 4:5–7), but to a Spiritproduced awareness of the rich reality that God has made us His children, and, therefore, that we can come before Him without fear or hesitation as our beloved Father. It includes the confidence that we are truly sons of God. Abba. An informal, Aramaic term for Father that conveys a sense of intimacy. Like the English terms "Daddy" or "Papa," it connotes tenderness, dependence, and a relationship free of fear or anxiety (Mark 14:36).

DAY 6: What kind of relationship does Satan have with God in the Book of Job?

Satan may be God's sworn enemy, but they are not equals. Satan is a creature;

God is the Creator. Satan was an angel unwilling to serve in his exalted role, and

he rebelled against God.

The continual conflict between Satan and God is illustrated when Satan states that righteous people remain faithful to God only because of what they get. They trust in God only as long as God is nice to them. Satan challenged God's claims of Job's righteousness by calling it untested, if not questionable. Apparently Satan was convinced that he could destroy Job's faith in God by inflicting suffering on him.

Satan suffered another defeat as God demonstrated through Job's life that saving faith can't be destroyed no matter how much trouble the believer suffers or how incomprehensible and undeserved the suffering seems.

After failing to destroy Job, Satan disappears from the story. He remains God's defeated enemy, still raging against God's inevitable triumph.

Return to August 6 Readings

August 7

R OMANS 8:18–39

FROM SUFFERING TO GLORY

18For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19For the earnest

expectation of the creation eagerly waits for the revealing of the sons of God. 20For the creation was subjected to futility, not willingly, but because of Him who

subjected it in hope; 21because the creation itself also will be delivered from the

bondage of corruption into the glorious liberty of the children of God. 22For we know that the whole creation groans and labors with birth pangs together until now. 23Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. 24For we were saved in this hope, but hope that is seen

is not hope; for why does one still hope for what he sees? 25But if we hope for what we do not see, we eagerly wait for it with perseverance.

26Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for usa with groanings which cannot be uttered. 27Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.

28And we know that all things work together for good to those who love

God, to those who are the called according to His purpose. 29For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. 30Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

GOD'S EVERLASTING LOVE

31What then shall we say to these things? If God is for us, who can be against

us? 32He who did not spare His own Son, but delivered Him up for us all, how

shall He not with Him also freely give us all things? 33Who shall bring a charge

against God's elect? It is God who justifies. 34Who is he who condemns? It is

Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. 35Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36As it is written:

"For Your sake we are killed all day long;

We are accounted as sheep for the slaughter."a

8:35–39 This list of experiences and persons that can't separate the believer from God's love in Christ was not just theory to Paul. It was rather a personal testimony from one who had personally survived assaults from these entities and emerged triumphant.

8:35 the love of Christ. Not our love for Christ, but His love for us ( John 13:1 ), specifically here as He demonstrated it in salvation ( 1 John 4:9 , 10 ). tribulation. Here the word probably refers to the kind of adversity common to all men. distress. This refers to being strictly confined in a narrow, difficult place or being helplessly hemmed in by one's circumstances. persecution. Suffering inflicted on us by men because of our relationship with Christ ( Matt. 5:10–12 ).

37Yet in all these things we are more than conquerors through Him who loved us. 38For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, 39nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

DAY 7: Explain the process Paul refers to in Romans 8:28–30 and 9:6–29.

With these words, God reveals in human terms His divine role in the process of salvation. Paul's description offends the human spirit because it minimizes our role. Yet only those who see their own helplessness in the face of sin can come to see how gracious God has been in acting and choosing ahead of time. We never surprise God; He always anticipates us! "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us" ( Rom. 5:8 ). The term "foreknew" (8:29) does not simply refer to God's omniscience— that in eternity past He knew who would come to Christ. Rather, it speaks of a predetermined choice by God to set His love on us and establish an intimate relationship. The term "election" (9:11) refers to the same action on God's part (1 Pet. 1:1, 2, 20). Salvation is not initiated by human choice. Even faith is a gift of God (Rom. 1:16; John 6:37; Eph. 2:8, 9).

The term "predestined" (8:29) literally means "to mark out, appoint, or determine beforehand." Those God chooses, He destines for His chosen end — that is, likeness to His Son (Eph. 1:4, 5, 11). The goal of God's predestined purpose for His own is that they would be made like Jesus Christ.

The reality and security of our standing with God rests ultimately in His character and decision, not ours. Paul summarized his teaching about the believer's security in Christ with a thundering litany of questions and answers that haunt believers. They reach their peak with "Who shall separate us from the love of Christ?" (8:35). Paul's answer is an almost poetic expression of praise for God's grace in bringing salvation to completion for all who are chosen and believe—it is a hymn of security.

Return to August 7 Readings

Romans 9

August 8

R OMANS 9:1–13

ISRAEL'S REJECTION OF CHRIST

1I tell the truth in Christ, I am not lying, my conscience also bearing me witness in

the Holy Spirit, 2that I have great sorrow and continual grief in my heart. 3For I could wish that I myself were accursed from Christ for my brethren, my countrymena according to the flesh, 4who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; 5of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.

9:4 Israelites. The descendants of Abraham through Jacob, whose name God changed to Israel (Gen. 32:28). adoption. Not in the sense of providing salvation to every person born a Jew (8:15–23; 9:6), but sovereignly selecting an entire nation to receive His special calling, covenant, and blessing and to serve as His witness nation (Ex. 4:22; 19:6; Hos. 11:1; Is. 46:3, 4). glory. The glory cloud (Shekinah) that pictured God's presence in the Old Testament (Ex. 16:10; 24:16, 17; 29:42, 43; Lev. 9:23). His glory was supremely present in the Holy of Holies in both the tabernacle and the temple, which served as the throne room of Yahweh, Israel's King (Ex. 25:22; 40:34; 1 Kin. 8:11). covenants. A covenant is a legally binding promise, agreement, or contract. Three times in the New Testament the word "covenants" is used in the plural (Gal. 4:24; Eph. 2:12). All but one of God's covenants with man are eternal and unilateral that is, God

promised to accomplish something based on His own character and not on the response or actions of the promised beneficiary. The 6 biblical covenants include: 1) the covenant with Noah (Gen. 9:8–17); 2) the covenant with Abraham (Gen. 12:1–3); 3) the covenant of law given through Moses at Sinai (Ex. 19–31; Deut. 29; 30); 4) the priestly covenant (Num. 25:10–13); 5) the covenant of an eternal kingdom through David's greatest Son (2 Sam. 7:8–16); and 6) the New Covenant (Jer. 31:31–34; Ezek. 37:26; Heb. 8:6–13). All but the Mosaic Covenant are eternal and unilateral. It is neither, since Israel's sin abrogated it and it has been replaced by the New Covenant (Heb. 8:7–13).

ISRAEL'S REJECTION AND GOD'S PURPOSE

6But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel, 7nor are they all children because they are the seed of Abraham; but, "In Isaac your seed shall be called."a 8That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed. 9For this is the word of promise: "At this time I will come and Sarah shall have a son."a

10And not only this, but when Rebecca also had conceived by one man, even

by our father Isaac 11(for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), 12it was said to her, "The older shall serve the

younger."a 13As it is written, "Jacob I have loved, but Esau I have hated."a

DAY 8: Describe what Job was going through?

In Job 7:1, he said, "Is there not a time of hard service for man on earth?" He felt like a slave under tyranny of his master, longing for relief and reward (vv. 1, 2); he was sleepless (v. 3, 4); he was loathsome because of worms and scabs, dried filth and new running sores (v. 5); he was like a weaver's shuttle, tossed

back and forth (v. 6); he was like a breath or cloud that comes and goes on its way to death (vv. 7–10). In this discourse, Job attempted to reconcile in his own mind what God was doing.

Job's Living Death Painful boils from head to toe (2:7, 13; 30:17) Severe itching/irritation (2:7, 8) Great grief (2:13) Lost appetite (3:24; 6:6, 7) Agonizing discomfort (3:24) Insomnia (7:4) Worm-and dust-infested flesh (7:5) Continual oozing of boils (7:5) Hallucinations (7:14) Decaying skin (13:28) Shriveled up (16:8; 17:7; 19:20) Severe halitosis (19:17) Teeth fell out (19:20) Relentless pain (30:17) Skin turned black (30:30) Raging fever (30:30) Dramatic weight loss (33:21)

Return to August 8 Readings

August 9

R OMANS 9:14–33

ISRAEL'S REJECTION AND GOD'S JUSTICE

14What shall we say then? Is there unrighteousness with God? Certainly not! 15For He says to Moses, "I will have mercy on whomever I will have mercy, and I

will have compassion on whomever I will have compassion."a 16So then it is not

of him who wills, nor of him who runs, but of God who shows mercy. 17For the Scripture says to the Pharaoh, "For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth."a 18Therefore He has mercy on whom He wills, and whom He wills He hardens.

19You will say to me then, "Why does He still find fault? For who has resisted His will?" 20But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, "Why have you made me like this?" 21Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?

9:20, 21 Using the familiar Old Testament analogy of the potter (Is. 64:6–8; Jer. 18:3–16), Paul argues that it is as irrational, and far more arrogant, for men to question God's choice of certain sinners for salvation as for a piece of pottery to question the purposes of the potter.

22What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, 23and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, 24even us whom He called, not of the Jews only, but also of the Gentiles?

9:22, 23 These verses are not intended to identify the origin of evil or explain fully why God has allowed it, but they do provide 3 reasons He has permitted its presence and contamination: 1) to demonstrate His wrath; 2) to make His power known; and 3) to put the riches of His glorious mercy on display. No one is

treated unfairly: Some receive the justice they earn and deserve (6:23); others graciously receive merc.

25As He says also in Hosea:

"I will call them My people, who were not My people, And her beloved, who was not beloved."a

26"And it shall come to pass in the place where it was said to them, 'You are not My people,' There they shall be called sons of the living God."a

27Isaiah also cries out concerning Israel:a

"Though the number of the children of Israel be as the sand of the sea, The remnant will be saved. 28For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth."a

29And as Isaiah said before:

"Unless the LORD of Sabaotha had left us a seed, We would have become like Sodom, And we would have been made like Gomorrah."b

PRESENT CONDITION OF ISRAEL

30What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; 31but Israel,

pursuing the law of righteousness, has not attained to the law of righteousness.a

32Why? Because they did not seek it by faith, but as it were, by the works of the

law.a For they stumbled at that stumbling stone. 33As it is written:

"Behold, I lay in Zion a stumbling stone and rock of offense,

And whoever believes on Him will not be put to shame."a

DAY 9: Why do righteous and innocent people suffer?

Of course, no human being is truly righteous or innocent. The Bible clearly states that all have sinned (Rom. 3:23). And all sinners deserve to be punished, eternally. That's what makes God's grace so amazing!

In understanding that truth, however, it must be admitted that on a relative human scale, righteous and innocent people exist. That is, some people are more moral and virtuous than others and some are more innocent. Consider, for example, a person who strives to live out the Golden Rule, or another who gives generously to the poor. And certainly most consider small children to have a naive innocence. So this question could be rephrased: "Why do little children and people who live exemplary lives suffer?"

This question reveals the assumption that there is a direct connection between righteousness and innocence on the one hand and pain-free living on the other. There may be a connection, but it is not direct. Indeed, sin eventually does lead to suffering, but suffering is not an infallible indicator of sin. Job's friends could not see beyond this point. For them, a person's suffering was always an effect whose only cause could be that person's sin.

The righteous and the innocent do indeed suffer for a variety of reasons: 1) Sometimes righteous actions in a sinful world involve suffering—as when a

righteous person sacrifices his or her life for another; 2) Sometimes the sins of others involve the righteous in suffering—a child may be deeply hurt as a result of his or her parent's actions; 3) The righteous and innocent are not exempt from the painful situations which arise in life in an imperfect and sinful world—like toothaches and smashed fingers; and 4) People sometimes suffer for no specific reason that can be clarified. Job is a perfect illustration of this last experience.

Return to August 9 Readings

Romans 10

August 10

R OMANS 10:1–21

ISRAEL NEEDS THE GOSPEL

1Brethren, my heart's desire and prayer to God for Israela is that they may be saved. 2For I bear them witness that they have a zeal for God, but not according to knowledge. 3For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. 4For Christ is the end of the law for righteousness to everyone who believes.

10:4 Christ is the end of the law. Although the Greek word translated "end" can mean either "fulfillment" or "termination," this is not a reference to Christ's having perfectly fulfilled the law through His teaching (Matt. 5:17, 18) or through His sinless life (2 Cor. 5:21). Instead, as the second half of the verse shows, Paul means that belief in Christ as Lord and Savior ends the sinner's futile quest for righteousness through his imperfect attempts to save himself by efforts to obey the law (3:20–22; Is. 64:6; Col. 2:13, 14).

5For Moses writes about the righteousness which is of the law, "The man who

does those things shall live by them."a 6But the righteousness of faith speaks in this way, "Do not say in your heart, 'Who will ascend into heaven?' "a (that is, to bring Christ down from above) 7or, " 'Who will descend into the abyss?' "a

(that is, to bring Christ up from the dead). 8But what does it say? "The word is

near you, in your mouth and in your heart"a (that is, the word of faith which we

preach): 9that if you confess with your mouth the Lord Jesus and believe in your

heart that God has raised Him from the dead, you will be saved. 10For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11For the Scripture says, "Whoever believes on Him will not be

put to shame."a 12For there is no distinction between Jew and Greek, for the

same Lord over all is rich to all who call upon Him. 13For "whoever calls on the name of the LORD shall be saved."a

10:9 confess…the Lord Jesus. Not a simple acknowledgment that He is God and the Lord of the universe, since even demons acknowledge that to be true (James 2:19). This is the deep personal conviction, without reservation, that Jesus is that person's own master or sovereign. This phrase includes repenting from sin, trusting in Jesus for salvation, and submitting to Him as Lord. This is the volitional element of faith. God has raised Him from the dead. Christ's resurrection was the supreme validation of His ministry (John 2:18–21). Belief in it is necessary for salvation because it proved that Christ is who He claimed to be and that the Father had accepted His sacrifice in the place of sinners (4:24; Acts 13:32 , 33 ; 1 Pet. 1:3 , 4 ). Without the resurrection, there is no salvation ( 1 Cor. 15:14–17 ).

ISRAEL REJECTS THE GOSPEL

14How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? 15And how shall they preach unless they are sent? As it is written:

"How beautiful are the feet of those who preach the gospel of

peace,a Who bring glad tidings of good things!"b

16But they have not all obeyed the gospel. For Isaiah says, "LORD, who has believed our report?"a 17So then faith comes by hearing, and hearing by the word of God.

18But I say, have they not heard? Yes indeed:

"Their sound has gone out to all the earth,

And their words to the ends of the world."a

19But I say, did Israel not know? First Moses says:

"I will provoke you to jealousy by those who are not a

nation, I will move you to anger by a foolish nation."a

20But Isaiah is very bold and says:

"I was found by those who did not seek Me;

I was made manifest to those who did not ask for Me."a

21But to Israel he says:

"All day long I have stretched out My hands

To a disobedient and contrary people."a

DAY 10: How was Zophar's argument right and wrong regarding Job's situation?

In Job 11:1–20, Zophar the Naamathite stepped in to interrogate Job. He chose to pound Job with the same law of retaliation. Job must repent, he said, not understanding the reality. He was indignant at Job's protests of innocence. And he moved the allegations against Job to a new level. Not only was Job guilty and unrepentant, he was also an empty talker (vv. 2, 3). In fact, Job's long-winded defense of his innocence and God's apparent injustice was sin worthy of rebuke, in Zophar's mind.

In v. 4, Zophar claimed that Job had said, "I am clean in your eyes." Job never claimed sinlessness; in fact, he acknowledged that he had sinned (7:21; 13:26). But he still maintained his innocence of any great transgression or attitude of unrepentance, affirming his sincerity and integrity as a man of faith and obedience to God. This claim infuriated Zophar (v. 5).

Zophar was correct that Job would have been much wiser if he had only known the unknowable secrets of God (v. 6). In this case, the scene in heaven between God and Satan would have clarified everything. But Job couldn't know the secret wisdom of God (vv. 7–9). Zophar should have applied his point to himself. If God's wisdom was so deep, high, long, and broad, how was it that he could understand it and have all the answers? Like his friends, Zophar thought he understood God and reverted to the same law of retaliation, the sowing and reaping principle, to again indict Job. He implied that Job was wicked (vv. 10, 11) and thought he was wise, though actually he was out of control as if he were a "wild donkey man" (v. 12).

Zophar set out 4 steps of Job's repentance in vv. 13, 14: 1) devote your heart to God; 2) stretch your hands to Him in prayer for forgiveness; 3) put your sin far away; and 4) don't allow any sin in your tent. If Job did these things, he would be blessed (vv. 15–19). If Job didn't repent, he would die (v. 20). Zophar was right that the life of faith in God is based on penitence and obedience. He was right that God blesses His people with hope, security, and peace. But, like his friends, he was wrong in not understanding that God allows unpredictable and seemingly unfair suffering for reasons not known to us. He was wrong in presuming that the answer for Job was repentance.

Return to August 10 Readings

Romans 11

August 11

R OMANS 11:1–18

ISRAEL'S REJECTION NOT TOTAL

1I say then, has God cast away His people? Certainly not! For I also am an

Israelite, of the seed of Abraham, of the tribe of Benjamin. 2God has not cast away His people whom He foreknew. Or do you not know what the Scripture

says of Elijah, how he pleads with God against Israel, saying, 3"LORD, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life"?a 4But what does the divine response say to him? "I have reserved for Myself seven thousand men who have not bowed the knee to Baal."a 5Even so then, at this present time there is a remnant according to the election of grace. 6And if by grace, then it is no longer of works; otherwise grace is no longer grace.a But if it is of works, it is no longer grace; otherwise work is no longer work.

11:1 cast away. To thrust away from oneself. The form of the question in the Greek text expects a negative answer. Despite Israel's disobedience (9:1–13; 10:14–21 ), God has not rejected His people ( 1 Sam. 12:22 ; 1 Kin. 6:13 ; Pss. 89:31–37 ; 94:14 ; Is. 49:15 ; 54:1–10 ; Jer. 33:19–26 ). Certainly not! The strongest form of negation in Greek.

7What then? Israel has not obtained what it seeks; but the elect have

obtained it, and the rest were blinded. 8Just as it is written:

"God has given them a spirit of stupor, Eyes that they should not see And ears that they should not hear, To this very day."a

9And David says:

"Let their table become a snare and a trap, A stumbling block and a recompense to them. 10Let their eyes be darkened, so that they do not see, And bow down their back always."a

ISRAEL'S REJECTION NOT FINAL

11I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. 12Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness!

13For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14if by any means I may provoke to jealousy those who are my flesh and save some of them. 15For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?

16For if the firstfruit is holy, the lump is also holy; and if the root is holy, so

are the branches. 17And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, 18do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.

11:17 branches were broken off. Some, but not all, of the branches of Israel

were removed. God always preserved a believing remnant (vv. 3, 4). a wild olive tree,…grafted in. Olives were an important crop in the ancient world. Although trees often lived for hundreds of years, individual branches eventually stopped producing olives. When that happened, branches from younger trees were grafted in to restore productivity. Paul's point is that the old, unproductive branches (Israel) were broken off and branches from a wild olive tree (Gentiles) were grafted in. the root and fatness. Once grafted in, Gentiles partake of the richness of God's covenant blessings as the spiritual heirs of Abraham (4:11; Gal. 3:29). the olive tree. The place of divine blessing God's covenant of salvation made with Abraham (Gen. 12:1–3; 15:1–21; 17:1–27).

DAY 11: What kind of relationship did Job have with God?

Job's biography begins with a 4-part description of his character: "blameless and upright, and one who feared God and shunned evil" (1:1). He prayed for his children and was concerned about their relationship with God (v. 5). He was successful and wealthy—the stereotype of a blessed man. In fact, God adds His own glowing approval of Job, using the same traits that open the book (v. 8).

Faced with the sudden, crushing loss of everything—children, servants, herds —Job's initial response was to grieve and recognize God's sovereignty. "'The LORD gave, and the LORD has taken away; blessed be the name of the

LORD.' In all this Job did not sin nor charge God with wrong" (vv. 21b, 22).

Under the harsh judgments of his friends, Job eventually struggled to understand why God seemed unwilling to settle matters. Once God did speak, at least part of Job's problem becomes clear—he confused a relationship with God with familiarity with God. The Lord did not rebuke Job's faith or sincerity; instead, God questioned Job's insistence on an answer for his difficulties. By allowing Job to hear just a little of the extent of his ignorance, God showed Job that there was a great deal of knowledge he would never understand. As a creature, Job simply had no right to demand an answer from his Creator. Job's final words are filled with humility and repentance: "I have heard of You by the hearing of the ear, but now my eye sees You. Therefore I abhor myself, and

repent in dust and ashes" (42:5, 6).

Job spent his last days enjoying the same kind of relationship he had earlier with God. He prayed for his friends and raised another family of godly children. He lived a full life.

Return to August 11 Readings

August 12

R OMANS 11:19–36

19You will say then, "Branches were broken off that I might be grafted in." 20Well said. Because of unbelief they were broken off, and you stand by faith. Do

not be haughty, but fear. 21For if God did not spare the natural branches, He may not spare you either. 22Therefore consider the goodness and severity of

God: on those who fell, severity; but toward you, goodness,a if you continue in His goodness. Otherwise you also will be cut off. 23And they also, if they do not

continue in unbelief, will be grafted in, for God is able to graft them in again. 24For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?

11:20 unbelief…faith. Branches were broken off and others grafted in based solely on the issue of faith, not race, ethnicity, social or intellectual background, or external morality. Salvation is ever and always by faith alone ( 1:16 , 17 ; Eph. 2:8 , 9 ). fear. (See 1 Cor. 10:12 ; 2 Cor. 13:5 .) God will judge the apostate church (Rev. 2:15, 16; 3:16) just as surely as He judged apostate Israel.

11:22 consider the goodness and severity. All of God's attributes work in harmony. There is no conflict between His goodness and love, and His justice and wrath. Those who accept His gracious offer of salvation experience His goodness (2:4); those who reject it experience His severity (2:5). those who fell. The unbelieving Jews described in vv. 12–21. "Fell" translates a Greek word meaning "to fall so as to be completely ruined." Those who reject God's offer of salvation bring upon themselves utter spiritual ruin. if you continue. Genuine saving faith always perseveres (John 8:31; 15:5, 6; Col. 1:22, 23; Heb. 3:12–14; 4:11; 1 John 2:19). cut off. From the same Greek root word translated "severity" earlier in the verse. God will deal swiftly and severely with those who reject Him.

25For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26And so all Israel will be saved,a as it is written:

"The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27For this is My covenant with them, When I take away their sins."a

28Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. 29For the gifts and the calling of God are irrevocable. 30For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. 32For God has committed them all to disobedience, that He might have mercy on all.

33Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!

11:33 wisdom. (See Ps. 104:24; Dan. 2:20; Eph. 3:10; Rev. 7:12.) knowledge. God's omniscience (1 Sam. 2:3; 1 Kin. 8:39; Ps. 44:21; 147:5). judgments. God's purposes or decrees, which are beyond human understanding (Ps. 36:6). ways. The methods God chooses to accomplish His purposes (Job 5:9; 9:10; 26:14).

34"For who has known the mind of the LORD? Or who has become His counselor?"a 35"Or who has first given to Him And it shall be repaid to him?"a

36For of Him and through Him and to Him are all things, to whom be glory forever. Amen.

DAY 12: How did Job's friends fail him?

"I have heard many such things; miserable comforters are you all!" (Job 16:1). Job's friends had come to comfort him. In spite of 7 blissful days of silence at the outset, their mission had failed miserably, and their comfort had turned into more torment for Job. What started out as Eliphaz's sincere efforts to help Job understand his dilemma had turned into rancor and sarcasm. In the end, their haranguing had heightened the frustrations of all parties involved. If the matter were reversed and Job was comforter to his friends, he would never treat them as they have treated him. He would have strengthened and comforted them.

"He tears me in His wrath, and hates me; He gnashes at me with His teeth" (v. 9). "I was at ease, but He has shattered me" (v. 12). These poignant thoughts from Job lamented his suffering as severe judgment from God, who had worn him out, withered his strength, and chewed him up by severe scrutiny ("sharpens His gaze," v. 9). Job refers to God as "my Adversary," who had shattered, shaken, shot at, and sliced him (vv. 12–14).

He had no one to turn to in his sorrow, except God (v. 19), who was silent and had not vindicated him. "My friends scorn me" (v. 20), when they should have comforted him. "Oh, that one might plead for a man with God" (v. 21). The pleading would be for a verdict of innocence on behalf of a friend or neighbor in a court setting before the judge/king. God anticipated the need of an advocate, and He has provided One in the Person of the Lord Jesus Christ ( 1 Tim. 2:5 ; 1 John 2:1 , 2 ).

Return to August 12 Readings

Romans 12

August 13

R OMANS 12:1–21

LIVING SACRIFICES TO GOD

1I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 2And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.

12:1 present your bodies a living sacrifice. Under the Old Covenant, God accepted the sacrifices of dead animals. But because of Christ's ultimate sacrifice, the Old Testament sacrifices are no longer of any effect (Heb. 9:11, 12). For those in Christ, the only acceptable worship is to offer themselves completely to the Lord. Under God's control, the believer's yet unredeemed body can and must be yielded to Him as an instrument of righteousness. reasonable service. "Reasonable" is from the Greek for "logic." In light of all the spiritual riches believers enjoy solely as the fruit of God's mercies ( Rom. 11:33 , 36 ), it logically follows that they owe God their highest form of service. Understood here is the idea of priestly, spiritual service, which was such an integral part of Old Testament worship.

12:2 do not be conformed. "Conformed" refers to assuming an outward expression that does not reflect what is really inside, a kind of masquerade or act. The word's form implies that Paul's readers were already allowing this to happen and must stop. this world. Better translated, "age," which refers to the system of beliefs, values or the spirit of the age at any time current in the world. This sum of contemporary thinking and values forms the moral atmosphere of our world and is always dominated by Satan (2 Cor. 4:4). transformed. The

Greek word, from which the English word "metamorphosis" comes, connotes a change in outward appearance. Matthew uses the same word to describe the Transfiguration (Matt. 17:2). Just as Christ briefly and in a limited way displayed outwardly His inner, divine nature and glory at the Transfiguration, Christians should outwardly manifest their inner, redeemed natures, not once, however, but daily (2 Cor. 3:18; Eph. 5:18). renewing of your mind. That kind of transformation can occur only as the Holy Spirit changes our thinking through consistent study and meditation of Scripture (Ps. 119:11; Col. 1:28; 3:10, 16; Phil. 4:8). The renewed mind is one saturated with and controlled by the Word of God.

SERVE GOD WITH SPIRITUAL GIFTS

3For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. 4For as we have many

members in one body, but all the members do not have the same function, 5so we, being many, are one body in Christ, and individually members of one another. 6Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; 7or ministry, let us use it in our ministering; he who teaches, in teaching; 8he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.

BEHAVE LIKE A CHRISTIAN

9Let love be without hypocrisy. Abhor what is evil. Cling to what is good. 10Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; 11not lagging in diligence, fervent in spirit, serving the Lord; 12rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; 13distributing to the needs of the saints, given to hospitality.

14Bless those who persecute you; bless and do not curse. 15Rejoice with those who rejoice, and weep with those who weep. 16Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion.

17Repay no one evil for evil. Have regard for good things in the sight of all men. 18If it is possible, as much as depends on you, live peaceably with all men. 19Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay,"a says the Lord. 20Therefore

"If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head."a

21Do not be overcome by evil, but overcome evil with good.

DAY 13: How has God gifted believers to fulfill His purposes?

Romans 12:6–8 describes the general categories of spiritual gifts. These come to us "according to the grace…given"—undeserved and unmerited. The gift itself (1 Cor. 12:4), the specific way in which it is used (1 Cor. 12:5), and the spiritual results (1 Cor. 12:6) are all sovereignly chosen by the Spirit completely apart from personal merit (1 Cor. 12:11).

"Prophecy." This Greek word means "speaking forth" and does not necessarily

include prediction of the future or any other mystical or supernatural aspects.

Although some prophets in Acts did make predictions of future events (11:27, 28; 21:10, 11), others made no predictions but spoke the truth of God to encourage and strengthen their hearers (15:32; vv. 22–31). The evidence does suggest, however, that in the first century, before the New Testament was complete and the sign gifts had ceased (1 Cor. 13:8; 2 Cor. 12:12; Heb. 2:3, 4), this word may have had both nonrevelatory and revelatory facets. In its nonrevelatory sense, the word "prophecy" simply identifies the skill of public proclamation of the word of God (1 Cor. 14:3, 24, 25; 1 Pet. 4:11). "In proportion to our faith." Literally, "the faith," or the fully revealed message or body of Christian faith (Jude 3; 2 Tim. 4:2). The preacher must be careful to preach the same message the apostles delivered.

"Ministry" (v. 7). From the same Greek word as "deacon" comes from, it refers to those who serve. This gift, similar to the gift of helps (1 Cor. 12:28), has broad application to include every kind of practical help ( Acts 20:35 ; 1 Cor. 12:28 ). "Teaching." The ability to interpret, clarify, systematize, and explain God's truth clearly (Acts 18:24, 25; 2 Tim. 2:2). Pastors must have the gift of teaching (1 Tim. 3:2; Titus 1:9; 1 Tim. 4:16); but many mature, qualified laymen also have this gift. This differs from preaching (prophecy), not in content, but in the unique skill for public proclamation.

"Exhortation" (v. 8). The gift which enables a believer to effectively call others to obey and follow God's truth. It may be used negatively to admonish and correct regarding sin (2 Tim. 4:2) or positively to encourage, comfort, and strengthen struggling believers (2 Cor. 1:3–5; Heb. 10:24, 25). "Gives, with liberality." This denotes the sacrificial sharing and giving of one's resources and self to meet the needs of others (2 Cor. 8:3–5, 9; 11; Eph. 4:28). The believer who gives with a proper attitude does not do so for thanks and personal recognition, but to glorify God ( Matt. 6:2 ; Acts 2:44 , 45 ; 4:37–5:11 ; 2 Cor. 8:2– 5 ). "Leads." Literally, "standing before." Paul calls this gift "administrations" ( 1 Cor. 12:28 ), a word that means "to guide" and is used of the person who steers a ship (Acts 27:11; Rev. 18:17). Again, the church's leaders must exercise this gift, but it is certainly not limited to them. "Shows mercy, with cheerfulness." One who actively shows sympathy and sensitivity to those in suffering and sorrow and who has both the willingness and the resources to help lessen their afflictions. Frequently, this gift accompanies the gift of exhortation. This attitude is crucial to ensure that the gift of mercy becomes a genuine help, not a discouraging commiseration with those who are suffering ( Prov. 14:21 , 31 ; Luke 4:18 , 19 ).

Return to August 13 Readings

Romans 13

August 14

R OMANS 13:1–14

SUBMIT TO GOVERNMENT

1Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. 2Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. 3For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. 4For he is God's minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God's minister, an avenger to execute wrath on him who practices evil. 5Therefore you must be subject, not only because of wrath but also for conscience' sake. 6For because of this you also pay taxes, for they are God's ministers attending continually to this very thing. 7Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.

LOVE YOUR NEIGHBOR

8Owe no one anything except to love one another, for he who loves another has fulfilled the law. 9For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not bear false witness,"a "You shall not covet,"b and if there is any other commandment, are all summed up in this saying, namely, "You shall love your neighbor as yourself."c 10Love does no harm to a neighbor; therefore love is the fulfillment of the law.

PUT ON CHRIST

11And do this, knowing the time, that now it is high time to awake out of sleep; for

now our salvation is nearer than when we first believed. 12The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light. 13Let us walk properly, as in the day, not in revelry and

drunkenness, not in lewdness and lust, not in strife and envy. 14But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.

13:14 But put on the Lord Jesus Christ. This phrase summarizes sanctification, the continuing spiritual process in which those who have been saved by faith are transformed into His image and likeness ( 2 Cor. 3:18 ; Gal. 4:19 ; Phil. 3:13 , 14 ; Col. 2:7 ; 1 John 3:2 , 3 ). The image Paul uses to describe that process is taking off and putting on clothing, which is symbolic of thoughts and behavior. no provision. This word has the basic meaning of planning ahead or forethought. Most sinful behavior results from wrong ideas and lustful desires we allow to linger in our minds (James 1:14, 15).

DAY 14: How should a Christian respond to the government?

In Romans 13:1, Paul says, "Let every soul be subject to the governing authorities." This Greek word was used of a soldier's absolute obedience to his superior officer. Scripture makes one exception to this command: when obedience to civil authority would require disobedience to God's word ( Ex. 1:17 ; Dan. 3:16–18 ; 6:7 , 10 ; Acts 4:19 , 20 ; 5:28 , 29 ). Every position of civil authority without regard to competency, morality, reasonableness, or any other caveat (1 Thess. 4:11, 12; 1 Tim. 2:1, 2; Titus 3:1, 2). "For there is no authority

except from God." Since He alone is the sovereign ruler of the universe ( Pss. 62:11 ; 103:19 ; 1 Tim. 6:15 ), He has instituted 4 authorities on earth: 1) the government over all citizens; 2) the church over all believers; 3) the parents over all children; and 4) the masters over all employees. Human government's authority is "appointed" and is defined by God. He instituted human government to reward good and to restrain sin in an evil, fallen world.

Since all government is God-ordained, disobedience is rebellion against God (v. 2) and will be met with judgment. Not God's judgment, but punishment from the government for breaking the law. Even the most wicked, godless governments act as a deterrent to crime. Peaceful, law-abiding citizens need not fear the authorities. Few governments will harm those who obey their laws. In fact, governments usually commend such people.

"For because of this you also pay taxes" (v. 6). The Greek word referred specifically to taxes paid by individuals, particularly those living in a conquered nation to their foreign rulers—which makes the tax even more onerous. That tax was usually a combined income and property tax. In this context, however, Paul uses the term in the broadest possible sense to speak of all kinds of taxes. Jesus explicitly taught that taxes are to be paid—even to the pagan Roman government (Matt. 22:17–21). He also set an example by willingly paying the temple tax (Matt. 17:24–27). "Render…to all their due" (v. 7). "Render" translates a Greek word signifying the payment of something owed—not a voluntary contribution—and is reinforced by the word "due." The apostle reiterates that paying taxes is mandatory.

Return to August 14 Readings

Romans 14

August 15

R OMANS 14:1–23

THE LAW OF LIBERTY

1Receive one who is weak in the faith, but not to disputes over doubtful things. 2For one believes he may eat all things, but he who is weak eats only vegetables. 3Let not him who eats despise him who does not eat, and

let not him who does not eat judge him who eats; for God has received him. 4Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.

5One person esteems one day above another; another esteems every day

alike. Let each be fully convinced in his own mind. 6He who observes the day,

observes it to the Lord;a and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks. 7For

none of us lives to himself, and no one dies to himself. 8For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord's. 9For to this end Christ died and rosea and lived again, that He

might be Lord of both the dead and the living. 10But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ.a 11For it is written:

"As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God."a

12So then each of us shall give account of himself to God. 13Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother's way.

THE LAW OF LOVE

14I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. 15Yet if your brother is grieved because of your food, you are no longer

walking in love. Do not destroy with your food the one for whom Christ died. 16Therefore do not let your good be spoken of as evil; 17for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18For he who serves Christ in these thingsa is acceptable to God and approved by men.

14:15 grieved. The Greek word refers to causing pain or distress. A weak believer may be hurt when he sees a brother do something he believes is sinful. But still worse, the strong believer may cause his weaker brother to violate his own conscience (1 Cor. 8:8–13). love. Love will ensure that the strong Christian is sensitive and understanding of his brother's weaknesses (1 Cor. 8:8–13). destroy. This refers to complete devastation. In the New Testament, it is often used to indicate eternal damnation ( Matt. 10:28 ; Luke 13:3 ; John 3:16 ; Rom. 2:12 ). In this context, however, it refers to a serious devastation of one's spiritual growth (Matt. 18:3, 6, 14).

14:17 kingdom of God. The sphere of salvation where God rules in the hearts of those He has saved. eating and drinking. Nonessentials and external observances. righteousness. Holy, obedient living (Eph. 6:14; Phil. 1:11). peace. The loving tranquillity, produced by the Spirit, that should characterize believers' relationships with God and each other (Gal. 5:22). joy in the Holy Spirit. Another part of the Spirit's fruit, this describes an abiding attitude of praise and thanksgiving regardless of circumstances, which flows from one's

confidence in God's sovereignty (Gal. 5:22; 1 Thess. 1:6).

19Therefore let us pursue the things which make for peace and the things by which one may edify another. 20Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. 21It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak.a 22Do you have faith?a Have it to yourself before God. Happy is he who does not condemn himself in what he approves. 23But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.a

DAY 15: How is unity maintained within the church when there is so much diversity?

Reading through Romans 14:1–12, it is clear that the diversity of the church displays Christ's power to bring together dissimilar people in genuine unity. Yet Satan often works on man's unredeemed flesh to create division and threaten that unity. The threat to unity Paul addresses in this passage arises when mature (strong) believers—both Jews and Gentiles—conflict with immature (weak) believers. The strong Jewish believers understood their freedom in Christ and realized the ceremonial requirements of the Mosaic Law were no longer binding. The mature Gentiles understood that idols are not gods and, therefore, that they could eat meat that had been offered to them. But in both cases the weaker brothers' consciences were troubled, and they were even tempted to violate their consciences, become more legalistic under the feelings of guilt, or even to sin. Knowing that the mature Jews and Gentiles would be able to understand these struggles, Paul addresses most of his comments to them.

The secret to unity begins with the willingness to "receive one who is weak in the faith" (v. 1). The Greek word refers to personal and willing acceptance of another. This characterizes those believers who are unable to let go of the religious ceremonies and rituals of their past. The weak Jewish believer had difficulty abandoning the rites and prohibitions of the Old Covenant; he felt

compelled to adhere to dietary laws, observe the Sabbath, and offer sacrifices in the temple. The weak Gentile believer had been steeped in pagan idolatry and its rituals; he felt that any contact with anything remotely related to his past, including eating meat that had been offered to a pagan deity and then sold in the marketplace, tainted him with sin. Both had very sensitive consciences in these areas and were not yet mature enough to be free of those convictions.

Neither one should "despise…judge" the other (v. 3). "Despise" indicates a contempt for someone as worthless, who deserves only disdain and abhorrence. "Judge" is equally strong and means "to condemn." Paul uses them synonymously: The strong hold the weak in contempt as legalistic and self-righteous; the weak judge the strong to be irresponsible at best and perhaps depraved. "To his own master he stands or falls" (v. 4). How Christ evaluates each believer is what matters, and His judgment does not take into account religious tradition or personal preference.

Return to August 15 Readings

Romans 15

August 16

R OMANS 15:1–21

BEARING OTHERS' BURDENS

1We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. 2Let each of us please his neighbor for his good, leading to edification. 3For even Christ did not please Himself; but as it is written, "The reproaches of those who reproached You fell on Me."a 4For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. 5Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, 6that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.

15:1 to bear. The word means "to pick up and carry a weight." It is used of carrying a pitcher of water (Mark 14:13), of carrying a man (Acts 21:35), and figuratively of bearing an obligation (Acts 15:10). The strong are not to simply tolerate the weaknesses of their weaker brothers; they are to help the weak shoulder their burdens by showing loving and practical consideration for them (Gal. 6:2; 1 Cor. 9:19–22; Phil. 2:2–4).

GLORIFY GOD TOGETHER

7Therefore receive one another, just as Christ also received us,a to the glory of God. 8Now I say that Jesus Christ has become a servant to the

circumcision for the truth of God, to confirm the promises made to the fathers, 9and that the Gentiles might glorify God for His mercy, as it is written:

"For this reason I will confess to You among the

Gentiles, And sing to Your name."a

10And again he says: "Rejoice, O Gentiles, with His

people!"a 11And again:

"Praise the LORD, all you Gentiles! Laud Him, all you peoples!"a

12And again, Isaiah says:

"There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope."a

13Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.

FROM JERUSALEM TO ILLYRICUM

14Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another.a 15Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, 16that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit. 17Therefore I have reason to glory in Christ Jesus in the things which pertain to God. 18For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient— 19in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ. 20And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man's foundation, 21but as it is written:

"To whom He was not announced, they shall see;

And those who have not heard shall understand."a

DAY 16: How does Paul exemplify a "minister of Jesus Christ"?

Paul calls himself a "minister of Jesus Christ to the Gentiles" in Romans 15:16. "Minister" was a general Greek term used of public officials. But in the New Testament it is used most often of those who serve God in some form of public worship (e.g., Phil. 2:17 ; Heb. 1:7 , 14 ; 8:1 , 2 , 6 ), including that of a priest ( Luke 1:23 ). Although Paul's practice was always to present the gospel to the Jews first in every city he visited, his primary apostolic calling was to the Gentiles (11:13; Acts 9:15). Having referred to himself as a minister, a word with priestly overtones, Paul explains that his priestly ministry is to present to God an offering of a multitude of Gentile converts.

"Therefore I have reason to glory in Christ Jesus" (v. 17). Literally, "to boast." Paul never boasted in his accomplishments as an apostle, but only in what Christ had accomplished through him (1 Cor. 1:27–29, 31; 2 Cor. 10:13–17; 12:5, 9; Gal. 6:14; 1 Tim. 1:12–16). In Paul's case, his preaching was accompanied with "signs and wonders" (v. 19). God used them to authenticate true preaching and teaching. "From Jerusalem and round about to Illyricum I have fully preached the gospel of Christ." The region that roughly corresponds to the former European country of Yugoslavia, spanning some 1,400 miles.

Paul's goal was to reach those who had never heard the gospel (v. 20) —the primary function of a New Testament evangelist (Eph. 4:11). But for pastor-teachers, building on the foundation laid by such an evangelist is the crucial part of their ministry (1 Cor. 3:6).

Return to August 16 Readings

August 17

R OMANS 15:22–33

PLAN TO VISIT ROME

22For this reason I also have been much hindered from coming to you. 23But now no longer having a place in these parts, and having a great desire these many years to come to you, 24whenever I journey to Spain, I shall come to you.a For I hope to see you on my journey, and to be helped

on my way there by you, if first I may enjoy your company for a while. 25But now I am going to Jerusalem to minister to the saints. 26For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. 27It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. 28Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. 29But I know that when I come to you, I shall come in the fullness of the blessing of the gospela of Christ.

30Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, 31that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, 32that I may come to you with joy by the will of God, and may be refreshed together with you. 33Now the God of peace be with you all. Amen.

DAY 17: Who was Paul the apostle, and why does he seem to have two names?

Paul (Greek name) the apostle was also known as Saul, which was his Hebrew name. Along with his double name, Paul was also able to exercise dual citizenship as a Jewish descendant from the tribe of Benjamin (Phil. 3:5) and as a Roman (Acts 16:37; 22:25). Paul was born about the time of Christ's birth, in Tarsus, located in modern Turkey (Acts 9:11).

Young Saul spent much of his early life in Jerusalem as a student of the

celebrated rabbi (teacher) Gamaliel (Acts 22:3). Like his father before him, Paul was a Pharisee (Acts 23:6), a member of the strictest Jewish sect (Phil. 3:5). He actively resisted those who followed Jesus. His first appearance in Scripture occurs in Acts 7:58 as he observed the martyrdom of Stephen. Miraculously converted while on his way to Damascus (about A.D. 33–34) to persecute Christians, Paul immediately began proclaiming the gospel ( Acts 9:20 ). After narrowly escaping Damascus ( Acts 9:23–25 ; 2 Cor. 11:32 , 33 ), Paul spent three years in the wilderness (Gal. 1:17, 18). During those years, he received much of his doctrine as direct revelation from the Lord (Gal. 1:11, 12).

More than any other individual, Paul was responsible for the spread of Christianity throughout the Roman Empire. He made three missionary journeys along the north side of the Mediterranean Sea, tirelessly preaching the gospel he had once tried to destroy (Acts 26:9). Eventually he was arrested in Jerusalem (Acts 21:27–31), appealed for a hearing before Caesar, and finally reached Rome (chaps. 27; 28). Later, he was released for a short time of ministry then arrested again and martyred at Rome in about A.D. 65–67.

Though physically unimpressive (2 Cor. 10:10; Gal. 4:14), Paul possessed an inner strength granted him through the Holy Spirit's power (Phil. 4:13). The grace of God proved sufficient to provide for his every need (2 Cor. 12:9, 10), enabling this noble servant of Christ to successfully finish his spiritual race ( 2 Tim. 4:7 ).

Return to August 17 Readings

Romans 16

August 18

R OMANS 16:1–27

SISTER PHOEBE COMMENDED

1I commend to you Phoebe our sister, who is a servant of the church in

Cenchrea, 2that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also.

16:1 Phoebe. Means "bright and radiant," which aptly fits Paul's brief description of her personality and Christian character. servant. The term from which we get "deacon" and "deaconess" (1 Tim. 3:10, 11, 13). In the early church, women servants cared for sick believers, the poor, strangers, and those in prison. They instructed the women and children (Titus 2:3–5). Whether Phoebe had an official title or not, she had the great responsibility of delivering this letter to the Roman church. When they had served faithfully and become widowed and destitute, such women were to be cared for by the church ( 1 Tim. 5:3–16 ).

GREETING ROMAN SAINTS

3Greet Priscilla and Aquila, my fellow workers in Christ Jesus, 4who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. 5Likewise greet the church that is in their house.

Greet my beloved Epaenetus, who is the firstfruits of Achaiaa to Christ. 6Greet Mary, who labored much for us. 7Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.

8Greet Amplias, my beloved in the Lord. 9Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 10Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. 11Greet Herodion, my countryman.a Greet those who are of the household of Narcissus who are in the Lord.

12Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord. 13Greet Rufus, chosen in the

Lord, and his mother and mine. 14Greet Asyncritus, Phlegon, Hermas, Patrobas,

Hermes, and the brethren who are with them. 15Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.

16Greet one another with a holy kiss. Thea churches of Christ greet you.

16:16 holy kiss. Kissing of friends on the forehead, cheek, or beard was common in the Old Testament. The Jews in the New Testament church carried on the practice, and it became especially precious to new believers, who were often outcasts from their own families because of their faith, because of the spiritual kinship it signified.

AVOID DIVISIVE PERSONS

17Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. 18For those who

are such do not serve our Lord Jesusa Christ, but their own belly, and by

smooth words and flattering speech deceive the hearts of the simple. 19For your obedience has become known to all. Therefore I am glad on your behalf; but I want you to be wise in what is good, and simple concerning evil. 20And the God of peace will crush Satan under your feet shortly.

The grace of our Lord Jesus Christ be with you. Amen.

GREETINGS FROM PAUL'S FRIENDS

21Timothy, my fellow worker, and Lucius, Jason, and Sosipater, my countrymen, greet you.

22I, Tertius, who wrote this epistle, greet you in the Lord. 23Gaius, my host and the host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother. 24The grace of our Lord Jesus Christ be with you all. Amen.a

BENEDICTION

25Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began 26but now made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for obedience to the faith— 27to

God, alone wise, be glory through Jesus Christ forever. Amen.a

16:26 prophetic Scriptures made known. God had told Israel that He would not only call her to righteousness, but appoint her as a light (of the gospel) to the nations (Is. 42:6; 49:6; 1 Pet. 1:10, 11; Gen. 12:3; Ex. 19:6; Is. 49:22; 53:11; 60:3–5; Jer. 31:31, 33).

DAY 18: What wise conclusion did Job come to regarding his debate with his friends?

Job said to his friends, "I will teach you about the hand of God" (27:11). Job had pinpointed the issue between him and his friends. They disagreed on the outworking of God's retribution. They agreed that God was powerful, wise, and sovereign. But because Job knew there was no cherished sin in his life that would bring upon him such intense suffering, Job was forced to conclude that the simplistic notion that all suffering comes from sin and all righteousness is rewarded, was wrong. At the outset, Job himself probably believed as the comforters still did, but he had seen that his friends' limitation of God's action was drastically in need of revision; in fact, it was nonsense.

"God understands its way, and He knows its place" (28:23). These are perhaps

the most important thoughts in the chapter for the debates. Job and his friends have probed God's wisdom for 3 court rounds and basically have arrived nowhere near the truth. Finally, Job made the point clearly that the divine wisdom necessary to explain his suffering was inaccessible to man. Only God knew all about it, because He knows everything (v. 24). True wisdom belongs to the One who is the Almighty Creator (vv. 25, 26). One can only know it if He declares it to him (Deut. 29:29). "Behold, the fear of the Lord, that is wisdom" (28:28). Job had made the connection that the others would not. While the specific features of God's wisdom may not be revealed to us, the alpha and omega of wisdom is to revere God and avoid sin (Ps. 111:10; Prov. 1:7; 9:10; Eccl. 12:13, 14), leaving the unanswered questions to Him in trusting submission. All we can do is trust and obey (Eccl. 12:13), and that is enough wisdom. One may never know the reasons for life's sufferings.

Return to August 18 Readings

The First Epistle of Paul the Apostle

to the Corinthians

1 Corinthians 1

August 19

1 C ORINTHIANS 1:1–31

GREETING

1Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

2To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours:

3Grace to you and peace from God our Father and the Lord Jesus Christ.

SPIRITUAL GIFTS AT CORINTH

4I thank my God always concerning you for the grace of God which was given to you by Christ Jesus, 5that you were enriched in everything by Him in all utterance and all knowledge, 6even as the testimony of Christ was confirmed in you, 7so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ, 8who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ. 9God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.

SECTARIANISM IS SIN

10Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. 11For it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you. 12Now I say this, that each of you says, "I am of Paul," or "I am of Apollos," or "I am of Cephas," or "I am of Christ." 13Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

14I thank God that I baptized none of you except Crispus and Gaius, 15lest

anyone should say that I had baptized in my own name. 16Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. 17For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.

CHRIST THE POWER AND WISDOM OF GOD

18For the message of the cross is foolishness to those who are perishing,

but to us who are being saved it is the power of God. 19For it is written:

"I will destroy the wisdom of the wise,

And bring to nothing the understanding of the prudent."a

20Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22For Jews request a sign, and Greeks seek after wisdom; 23but we preach Christ crucified, to the Jews a stumbling block and to the Greeksa foolishness, 24but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

GLORY ONLY IN THE LORD

26For you see your calling, brethren, that not many wise according to the flesh,

not many mighty, not many noble, are called. 27But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; 28and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, 29that no flesh

should glory in His presence. 30But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption

— 31that, as it is written, "He who glories, let him glory in the LORD."a

DAY 19: Describe the church in Corinth.

The church in Corinth was founded by Paul on his second missionary journey (Acts 18:1ff.). As usual, his ministry began in the synagogue, where he was assisted by two Jewish believers, Priscilla and Aquila, with whom he lived for a while and who were fellow tradesmen. Soon after, Silas and Timothy joined them and Paul began preaching even more intensely in the synagogue. When most of the Jews resisted the gospel, he left the synagogue, but not before Crispus, the leader of the synagogue, his family, and many other Corinthians were converted (Acts 18:5–8).

After ministering in Corinth for over a year and a half (Acts 18:11), Paul was brought before a Roman tribunal by some of the Jewish leaders. Because the charges were strictly religious and not civil, the proconsul, Gallio, dismissed the case. Shortly thereafter, Paul took Priscilla and Aquila with him to Ephesus. From there he returned to Israel (vv. 18–22).

Unable to fully break with the culture from which it came, the church at Corinth was exceptionally factional, showing its carnality and immaturity. After the gifted Apollos had ministered in the church for some time, a group of his admirers established a clique and had little to do with the rest of the church. Another group developed that was loyal to Paul, another claimed special

allegiance to Peter (Cephas), and still another to Christ alone (see 1:10– 13 ; 3:1– 9 ). The most serious problem of the Corinthian church was worldliness, an unwillingness to divorce the culture around them. Most of the believers could not consistently separate themselves from their old, selfish, immoral, and pagan ways. It became necessary for Paul to write to correct this, as well as to command the faithful Christians not only to break fellowship with the disobedient and unrepentant members, but to put those members out of the church (5:9–13).

Return to August 19 Readings

1 Corinthians 2

August 20

1 C ORINTHIANS 2:1–16

CHRIST CRUCIFIED

1And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimonya of God. 2For I determined not to know anything among you except Jesus Christ and Him crucified. 3I was with you in weakness, in fear, and in much trembling. 4And my speech and my preaching were not with persuasive words of humana wisdom, but in demonstration of the Spirit and of power, 5that your faith should not be in the wisdom of men but in the power of God.

SPIRITUAL WISDOM

6However, we speak wisdom among those who are mature, yet not the

wisdom of this age, nor of the rulers of this age, who are coming to nothing. 7But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, 8which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory.

2:7 mystery. This term does not refer to something puzzling, but to truth known to God before time, that He has kept secret until the appropriate time for Him to reveal it. for our glory. The truth God established before time and revealed in the New Testament wisdom of the gospel is the truth that God will save and glorify sinners.

9But as it is written:

"Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him."a

10But God has revealed them to us through His Spirit. For the Spirit

searches all things, yes, the deep things of God. 11For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God. 12Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God.

13These things we also speak, not in words which man's wisdom teaches but

which the Holya Spirit teaches, comparing spiritual things with spiritual. 14But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.

15But he who is spiritual judges all things, yet he himself is rightly judged by no one. 16For "who has known the mind of the LORD that he may instruct Him?"a But we have the mind of Christ.

DAY 20: How do we receive spiritual truth?

From 1 Corinthians 2:10–16, it is clear that the wisdom that saves, which man's wisdom can't know, is revealed to us by God. He makes it known by revelation, inspiration, and illumination. Revelation (vv. 10, 11) and inspiration (vv. 12, 13) were given to those who wrote the Bible. Illumination (vv. 14–16) is given to all believers who seek to know and understand that divinely written truth. In each case, the Holy Spirit is the divine agent doing the work (2 Pet. 1:21).

"God has revealed them" (v. 10). By the Holy Spirit, God disclosed His saving truth (Matt. 11:25; 13:10–13). The Spirit alone was qualified because He knows all that God knows, Himself being God. "To us." As with the "we's" in vv. 6, 7 and vv. 12, 13, Paul is, first of all, speaking of himself, and, in a sense, of believers who have been given the Word as recorded by the apostles and their associates who wrote the New Testament.

"We have received" (v. 12). The "we" and "us" refer to the apostles and other writers of the Word of God. The means was inspiration (2 Tim. 3:16; 2 Pet. 1:20, 21), by which God freely gave the gift of His Word. It was this process of inspiration that turned the spiritual thoughts into spiritual words (v. 13) to give life (Matt. 4:4).

"But the natural man does not receive the things of the Spirit of God" (v. 14). This refers to the unconverted, who lack supernatural life and wisdom. "Because they are spiritually discerned." Through illumination of the Word, the Holy Spirit provides His saints the capacity to discern divine truth, which the spiritually dead are unable to comprehend (John 5:37–39; 1 John 2:20, 27). The doctrine of illumination does not mean we know everything (Deut. 29:29), that we do not need teachers (Eph. 4:11, 12), or that understanding does not require hard work (2 Tim. 2:15).

Return to August 20 Readings

1 Corinthians 3

August 21

1 C ORINTHIANS 3:1–23

SECTARIANISM IS CARNAL

1And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. 2I fed you with milk and not with solid food; for until now

you were not able to receive it, and even now you are still not able; 3for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? 4For when one says, "I am of Paul," and another, "I am of Apollos," are you not carnal?

WATERING, WORKING, WARNING

5Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? 6I planted, Apollos watered, but God gave the

increase. 7So then neither he who plants is anything, nor he who waters, but

God who gives the increase. 8Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor.

9For we are God's fellow workers; you are God's field, you are God's building. 10According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. 11For no other foundation can anyone lay than that which is

laid, which is Jesus Christ. 12Now if anyone builds on this foundation with gold,

silver, precious stones, wood, hay, straw, 13each one's work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one's work, of what sort it is. 14If anyone's work which he has built on it

endures, he will receive a reward. 15If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.

3:12 if anyone builds. This is, first of all, in reference to the evangelists and pastors (v. 9), and then to all believers who are called to build the church

through faithful ministry. gold, silver, precious stones. His quality materials represent dedicated, spiritual service to build the church. wood, hay, straw. Inferior materials implying shallow activity with no eternal value. They do not refer to activities that are evil.

3:13 the Day. Refers to the time of the judgment seat of Christ (2 Cor. 5:10). revealed by fire. The fire of God's discerning judgment (Job 23:10; Zech. 13:9; 1 Pet. 1:17, 18; Rev. 3:18). Second Corinthians 5:10 indicates that the wood, hay, and straw are "worthless" things that don't stand the test of judgment fire.

16Do you not know that you are the temple of God and that the Spirit of God dwells in you? 17If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.

AVOID WORLDLY WISDOM

18Let no one deceive himself. If anyone among you seems to be wise in this age,

let him become a fool that he may become wise. 19For the wisdom of this world is foolishness with God. For it is written, "He catches the wise in their own craftiness"; a 20and again, "The LORD knows the thoughts of the wise, that they are futile."a 21Therefore let no one boast in men. For all things are yours: 22whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come—all are yours. 23And you are Christ's, and Christ is God's.

DAY 21: What does it mean to be "carnal"?

The cause of problems in the Corinthian church was more than external, worldly influence. It was also internal carnality (1 Cor. 3:1). The pressures of the world were combined with the weakness of the flesh. Although Corinthian believers were no longer "natural," they were not "spiritual" (fully controlled by the Holy Spirit). In fact, they were "carnal" (controlled by the fallen flesh). Though all believers have the Holy Spirit (Rom. 8:9), they still battle the fallen flesh (Rom. 7:14–25; 8:23).

Paul calls them "babes in Christ." The carnality of those believers was indicative of their immaturity. They had no excuse for not being mature, since Paul implied that he should have been able to write to them as mature, in light of all he had taught them (v. 2). He could only feed them with "milk" (v. 2). Not a reference to certain doctrines, but to the more easily digestible truths of doctrine that were given to new believers. "Solid food" is the deeper features of the doctrines of Scripture. The difference is not in the kind of truth, but degree of depth. Spiritual immaturity makes one unable to receive the richest truths.

Carnality produces the attitude of envy, a severe form of selfishness, which produces the action of strife and the subsequent divisions (v. 3). They end up acting as "mere men." Apart from the will of Spirit, hence carnal, not spiritual. Factionalism was the divisive product of carnality, aligning themselves with

"Paul…Apollos" (v. 4). Paul reminds them that all the human instruments God uses to produce salvation life are equally considered and rewarded for their willingness to be used by God. But all the glory goes to Him, who alone saves. Because of that, the silly favoritism is condemned (vv. 5–8).

Return to August 21 Readings

1 Corinthians 4

August 22

1 C ORINTHIANS 4:1–21

STEWARDS OF THE MYSTERIES OF GOD

1Let a man so consider us, as servants of Christ and stewards of the mysteries of God. 2Moreover it is required in stewards that one be found faithful. 3But with me it is a very small thing that I should be judged by you or by a human court.a In fact, I do not even judge myself. 4For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord. 5Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God.

FOOLS FOR CHRIST'S SAKE

6Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other. 7For who makes you differ from another? 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?

8You are already full! You are already rich! You have reigned as kings without

us—and indeed I could wish you did reign, that we also might reign with you! 9For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to

men. 10We are fools for Christ's sake, but you are wise in Christ! We are weak,

but you are strong! You are distinguished, but we are dishonored! 11To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless. 12And we labor, working with our own hands. Being reviled, we

bless; being persecuted, we endure; 13being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now.

4:8 full!…rich!…reigned. In a severe rebuke, Paul heaps on false praise, sarcastically suggesting that those Corinthians who were self-satisfied had already achieved spiritual greatness. They were similar to the Laodiceans ( Rev. 3:17 ). reign. Yet, Paul genuinely wished it really were the coronation time of the Millennium, so that they all might share in the glory of the Lord.

PAUL'S PATERNAL CARE

14I do not write these things to shame you, but as my beloved children I warn

you. 15For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. 16Therefore I urge you, imitate me. 17For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church.

18Now some are puffed up, as though I were not coming to you. 19But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power. 20For the kingdom of God is not in word but in power. 21What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?

DAY 22: How did Paul want to be regarded by the Corinthians?

"Let a man so consider us, as servants of Christ and stewards of the mysteries of God" (1 Cor. 4:1). Paul wanted everyone to view him and his fellow ministers only as the humble messengers God ordained them to be (3:9, 22). "Servants." Paul expresses his humility by using a word literally meaning "under rowers," referring to the lowest, most menial, and most despised galley slaves, who rowed on the bottom tier of a ship. "Stewards." Paul defines his responsibilities as an apostle by using a word originally referring to a person entrusted with and responsible for his master's entire household: e.g., buildings, fields, finances, food, other servants, and sometimes even children of the owner. "Mysteries of God." "Mystery" is used in the New Testament to refer to divine revelation previously hidden. Here the word is used in its broadest sense as God's fully revealed truth in the New Testament. It was all that truth which Paul had to oversee and dispense as God's servant and steward.

The most essential quality of a servant or steward is obedient loyalty to his master (vv. 2, 17; 7:25; Matt. 24:45–51; Col. 1:7; 4:7). Because of that, Paul said that "it is a very small thing that I should be judged by you or by a human court" (v. 3). Paul is not being arrogant or saying that he is above fellow ministers, other Christians, or even certain unbelievers. He is saying that a human verdict on his life is not the one that matters, even if it was his own.

"For I know of nothing against myself, yet I am not justified by this" (v. 4). Paul was not aware of any unconfessed or habitual sin in his own life, but his limited understanding assumed that his was not the final verdict. Paul's own sincere evaluation of his life did not acquit him of all failures to be faithful. The Lord is the ultimate and only qualified Judge of any man's obedience and faithfulness (2 Tim. 2:15). Since final rewards will be based not just on outward service but on inward devotion (10:31), only God can give the praise each deserves. He will "bring to light the hidden things of darkness…counsels of the hearts" (v. 5).

Return to August 22 Readings

1 Corinthians 5

August 23

1 C ORINTHIANS 5:1–13

IMMORALITY DEFILES THE CHURCH

1It is actually reported that there is sexual immorality among you, and such

sexual immorality as is not even nameda among the Gentiles—that a man has

his father's wife! 2And you are puffed up, and have not rather mourned, that he

who has done this deed might be taken away from among you. 3For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. 4In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, 5deliver such a one to Satan for the destruction of the flesh, that

his spirit may be saved in the day of the Lord Jesus.a

5:1 sexual immorality. This sin was so vile that even the church's pagan neighbors were doubtless scandalized by it. The Corinthians had rationalized or minimized this sin which was common knowledge, even though Paul had written them before about it (v. 9). The Greek for "immorality" is the root of the English word "pornography." his father's wife. The man's stepmother, with whom having sexual relations bore the same sinful stigma as if between him and his natural mother. Incest was punishable by death in the Old Testament ( Lev. 18:7 , 8 , 29 ; Deut. 22:30 ) and was both uncommon ("not even named") and illegal under Roman law.

6Your glorying is not good. Do you not know that a little leaven leavens the

whole lump? 7Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us.a 8Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

IMMORALITY MUST BE JUDGED

9I wrote to you in my epistle not to keep company with sexually immoral people. 10Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go

out of the world. 11But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.

12For what have I to do with judging those also who are outside? Do you not

judge those who are inside? 13But those who are outside God judges. Therefore "put away from yourselves the evil person."a

DAY 23: Why doesn't God answer all of Job's (and our) questions?

This question assumes that if God answered all our questions, it would be easier to believe. This is not true. Trust goes beyond answers. Sometimes, questions become a way to avoid trust.

Take, for example, a little girl invited to jump off the stairs into her father's waiting hands. She asks, "Will you catch me, Daddy?" He answers, "Yes, I will!" She may jump or she may proceed to ask endless versions of her first question. If she does jump, it will be more because of whom she knows her father to be than because of his answer to one of her questions. The fact that she jumps does not mean that she has run out of fears or questions; it means that her trust is greater than her fears or questions.

In the end, we must trust God more than our capacity to understand God's ways. The lesson from Job's experience does not forbid us from asking questions. Often these questions will lead us to the reasons for our suffering. But Job's experience also warns us that we may not be able to understand all our suffering all the time, or even any of it some of the time.

God doesn't answer all of our questions because we are simply unable to understand many of His answers.

Return to August 23 Readings

1 Corinthians 6

August 24

1 C ORINTHIANS 6:1–20

DO NOT SUE THE BRETHREN

1Dare any of you, having a matter against another, go to law before the

unrighteous, and not before the saints? 2Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? 3Do you not know that we shall judge angels? How

much more, things that pertain to this life? 4If then you have judgments concerning things pertaining to this life, do you appoint those who are least

esteemed by the church to judge? 5I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? 6But brother goes to law against brother, and that before unbelievers!

6:2 judge the world. Because Christians will assist Christ to judge the world in the millennial kingdom (Rev. 2:26, 27; 3:21; Dan. 7:22), they are more than qualified with the truth, the Spirit, the gifts, and the resources they presently have in Him to settle small matters that come up among themselves in this present life.

7Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? 8No, you yourselves do wrong and cheat, and you do these things to your brethren! 9Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals,a nor sodomites, 10nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. 11And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.

GLORIFY GOD IN BODY AND SPIRIT

12All things are lawful for me, but all things are not helpful. All things are lawful

for me, but I will not be brought under the power of any. 13Foods for the stomach and the stomach for foods, but God will destroy both it and them. Now the body is not for sexual immorality but for the Lord, and the Lord for the body. 14And God both raised up the Lord and will also raise us up by His power. 15Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not! 16Or do you not know that he who is joined to a harlot is one body with her? For "the two," He says, "shall become one flesh."a 17But he who is joined to the Lord is one spirit with Him.

6:15 members. The believer's body is not only for the Lord here and now (v. 14) but is of the Lord, a part of His body, the church (Eph. 1:22, 23). The Christian's body is a spiritual temple in which the Spirit of Christ lives (12:3; John 7:38, 39; 20:22; Acts 1:8; Rom. 8:9; 2 Cor. 6:16); therefore, when a believer commits a sexual sin, it involves Christ with a harlot. All sexual sin is harlotry. Certainly not! These words translate the strongest Greek negative "may it never be so."

18Flee sexual immorality. Every sin that a man does is outside the body, but

he who commits sexual immorality sins against his own body. 19Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? 20For you were bought at a

price; therefore glorify God in your bodya and in your spirit, which are God's.

DAY 24: Who does Paul list among those who will not inherit God's kingdom?

First Corinthians 6:9, 10 provides a list of people who will "not inherit the kingdom." The kingdom is the spiritual sphere of salvation where God rules as king over all who belong to Him by faith. All believers are in that spiritual kingdom, yet are waiting to enter into the full inheritance of it in the age to come. While believers can and do commit these sins, they do not characterize them as an unbroken life pattern. When they do, it demonstrates that the person is not in God's kingdom. True believers who do sin, repent of that sin and seek to gain the victory over it (Rom. 7:14–25).

"Fornicators." All who indulge in sexual immorality, but particularly unmarried persons. "Idolaters." Those who worship any false god or follow any false religious system. "Adulterers." Married persons who indulge in sexual acts outside their marriage. "Homosexuals…sodomites." These terms refer to those who exchange and corrupt normal male-female sexual roles and relations. Transvestism, sex changes, and other gender perversions are included ( Gen. 1:27 ; Deut. 22:5 ). Sodomites are so-called because the sin of male-male sex dominated the city of Sodom (Gen. 18:20; 19:4, 5). This sinful perversion is condemned always, in any form, by Scripture (Lev. 18:22; 20:13; Rom. 1:26, 27; 1 Tim. 1:10).

"Thieves…covetous." Both are guilty of the same basic sin of greed. Those who are covetous desire what belongs to others; thieves actually take it. "Revilers." People who try to destroy others with words. "Extortioners." Swindlers and embezzlers who steal indirectly, taking unfair advantage of others for their own financial gain.

Paul reminds the Corinthians that "such were some of you" (v. 11). Though not all Christians have been guilty of all those particular sins, every Christian is equally an ex-sinner, since Christ came to save sinners (Matt. 9:13; Rom. 5:20).

Return to August 24 Readings

1 Corinthians 7

August 25

1 C ORINTHIANS 7:1–16

PRINCIPLES OF MARRIAGE

1Now concerning the things of which you wrote to me:

It is good for a man not to touch a woman. 2Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. 3Let the husband render to his wife the affection due her, and

likewise also the wife to her husband. 4The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. 5Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. 6But I say this as a concession, not as a commandment. 7For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that.

7:2 sexual immorality. There is a great danger of sexual sin when single (Matt. 19:12). Marriage is God's only provision for sexual fulfillment. Marriage should not be reduced simply to that, however. Paul has a much higher view and articulates it in Ephesians 5:22, 23. He is, here, stressing the issue of sexual sin for people who are single.

7:5 deprive. Literally, "stop depriving each other!" This command may indicate that this kind of deprivation was going on among believers, perhaps reacting to the gross sexual sins of their past and wanting to leave all that behind. Husbands and wives may abstain temporarily from sexual activity, but only when they mutually agree to do so for intercession, as a part of their

fasting. come together again. Sexual intercourse is to be soon renewed after the spiritual interruption. so that Satan does not tempt. After the agreed-upon "time" of abstinence, sexual desires intensify and a spouse becomes more vulnerable to sinful desire.

8But I say to the unmarried and to the widows: It is good for them if they remain even as I am; 9but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.

KEEP YOUR MARRIAGE VOWS

10Now to the married I command, yet not I but the Lord: A wife is not to depart

from her husband. 11But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.

12But to the rest I, not the Lord, say: If any brother has a wife who does not

believe, and she is willing to live with him, let him not divorce her. 13And a woman who has a husband who does not believe, if he is willing to live with her,

let her not divorce him. 14For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children

would be unclean, but now they are holy. 15But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has

called us to peace. 16For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?

DAY 25: How does Paul address the issue of divorce for the Corinthian church?

Paul taught about divorce in the context of answering a number of questions that the church had sent to him. The first of those questions had to do with marriage, an area of trouble due to the moral corruption of the surrounding culture that tolerated fornication, adultery, homosexuality, polygamy, and concubinage.

The apostle reminded the believers that his teaching was based on what Jesus had already made clear during His earthly ministry (Matt. 5:31, 32; 19:5–8). Jesus Himself based His teaching on the previously revealed word of God ( Gen. 2:24 ; Mal. 2:16 ). Paul's departure point for teaching affirmed God's prohibition of divorce. He wrote that in cases where a Christian has already divorced another Christian except for adultery (1 Cor. 7:10, 11), neither partner is free to marry another person. They should reconcile or at least remain unmarried.

Paul then added some helpful direction on the issue of marital conflicts created in cases where one spouse becomes a believer (vv. 12–16). First, the believing spouse lives under orders to make the best of the marriage, seeking to win his or her spouse to Christ. If the unbelieving spouse decides to end the marriage, Paul's response is "let him depart" (v. 15). This term refers to divorce (vv. 10, 11). When an unbelieving spouse cannot tolerate the partner's faith and wants a divorce, it is best to let that happen in order to preserve peace in the family (12:18). Therefore, the bond of marriage is broken only by death (7:2), adultery (Matt. 19:9), or an unbeliever's departure.

When the bond of marriage is broken in any of those ways, a Christian is free to marry another believer (Rom. 7:15). Throughout Scripture, whenever legitimate divorce occurs, remarriage is an assumed option. When divorce is permitted, so is remarriage.

In general, conversion and obedience to Christ should lead us to greater faithfulness and commitment in every relationship. This extended passage (vv. 1–24) plainly repeats the basic principle that Christians should willingly accept the marital condition and social situations into which God has placed them and be content to serve Him there until He leads them elsewhere.

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August 26

1 C ORINTHIANS 7:17–40

LIVE AS YOU ARE CALLED

17But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches. 18Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. 19Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. 20Let each one remain in the same calling in which he was called. 21Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. 22For he who is called in the Lord while a slave is

the Lord's freedman. Likewise he who is called while free is Christ's slave. 23You were bought at a price; do not become slaves of men. 24Brethren, let each one remain with God in that state in which he was called.

TO THE UNMARRIED AND WIDOWS

25Now concerning virgins: I have no commandment from the Lord; yet I give

judgment as one whom the Lord in His mercy has made trustworthy. 26I suppose therefore that this is good because of the present distress—that it is good for a man to remain as he is: 27Are you bound to a wife? Do not seek to

be loosed. Are you loosed from a wife? Do not seek a wife. 28But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you.

7:25–40 Having already established that both marriage and singleness are good and right before the Lord (vv. 1–9), and for the person who has the gift of singleness (v. 7), that state has many practical advantages, Paul continued to answer the questions about which the Corinthians had written him. Paul gives 6 reasons for never marrying, in relationship to the downside of marriage, but remaining single (virgins): 1) pressure from the system (vv. 25–27); 2) problems of the flesh (v. 28); 3) passing of the world (vv. 29–31); 4) preoccupations of marriage (vv. 32–35); 5) promises from fathers (vv. 36–38); and 6) permanency of marriage (vv. 39, 40).

7:26 present distress. An unspecified, current calamity. Perhaps Paul anticipated the imminent Roman persecutions which began within 10 years after this epistle was written. remain as he is. Persecution is difficult enough for a single person to endure, but problems and pain are multiplied for those who are married, especially if they have children.

29But this I say, brethren, the time is short, so that from now on even those

who have wives should be as though they had none, 30those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess, 31and those who use this world as not misusing it. For the form of this world is passing away.

32But I want you to be without care. He who is unmarried cares for the things of

the Lord—how he may please the Lord. 33But he who is married cares about the

things of the world—how he may please his wife. 34There isa a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married

cares about the things of the world—how she may please her husband. 35And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction.

7:33, 34 how he may please his wife…husband. Here is a basic and expected principle for a good marriage each seeking to please the other.

36But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does

not sin; let them marry. 37Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in

his heart that he will keep his virgin,a does well. 38So then he who gives hera in marriage does well, but he who does not give her in marriage does better.

39A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord. 40But she is happier if she remains as she is, according to my judgment— and I think I also have the Spirit of God.

DAY 26: How does the author's declaration that "all is vanity" relate to the message of Ecclesiastes?

By stating one of his conclusions in the opening lines, the author of Ecclesiastes challenges readers to pay attention. The word translated "vanity" is used in at least three ways throughout the book. In each case, the term refers to the nature and value of human activity "under the sun":

"Vanity" refers to the "fleeting" nature of human accomplishments that James later described as like a vapor (James 4:14).

"Vanity" can mean "futile" or "meaningless," which points to the cursed condition of the universe and the debilitating effects it has on human earthly experience.

"Vanity" can represent "incomprehensible" or "enigmatic," which gives consideration to life's unanswerable questions. Solomon found that the word applied to his entire experiment.

While the context in each of the 37 appearances of "vanity" helps determine the particular meaning Solomon had in mind, his most frequent usage conveyed the idea of "incomprehensible" or "unknowable." He was expressing the human limits when faced with the mysteries of God's purposes. Solomon's final conclusion to "fear God and keep His commandments" (12:13, 14) represents more than the book's summary; it states the only hope of the good life and the only reasonable response of faith and obedience to the sovereign God. God precisely superintends all activities under the sun, each in its time according to His perfect plan, while He discloses only as much as His perfect wisdom dictates. All people remain accountable. Those who refuse to take God and His Word seriously are doomed to lives of the severest vanity.

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1 Corinthians 8

August 27

1 C ORINTHIANS 8:1–13

BE SENSITIVE TO CONSCIENCE

1Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies. 2And if anyone thinks that he knows anything, he knows nothing yet as he ought to know. 3But if anyone loves God, this one is known by Him.

8:1 things offered to idols. The Greeks and Romans were polytheistic (worshiping many gods) and polydemonistic (believing in many evil spirits). They believed that evil spirits would try to invade human beings by attaching themselves to food before it was eaten, and that the spirits could be removed only by the food's being sacrificed to a god. The sacrifice was meant not only to gain favor with the god but also to cleanse the meat from demonic contamination. Such decontaminated meat was offered to the gods as a sacrifice. That which was not burned on the altar was served at wicked pagan feasts. What was left was sold in the market. After conversion, believers resented eating such food bought out of idol markets, because it reminded sensitive Gentile believers of their previous pagan lives and the demonic worship. we all have knowledge. Paul and mature believers knew better than to be bothered by such food offered once to idols and then sold in the marketplace. They knew the deities didn't exist and that evil spirits did not contaminate the food. love edifies. Knowledge mingled with love prevents a believer from exercising freedoms that offend weaker believers and, rather, builds the others up in truth and wisdom (13:1–4).

4Therefore concerning the eating of things offered to idols, we know that an idol

is nothing in the world, and that there is no other God but one. 5For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), 6yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and

through whom we live.

7However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their

conscience, being weak, is defiled. 8But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse.

8:7 conscience…is defiled. The consciences of some newer converts were still accusing them strongly with regard to allowing them to eat idol food without feeling spiritually corrupted and guilty. They still imagined that idols were real and evil. A defiled conscience is one that has been violated, bringing fear, shame, and guilt.

9But beware lest somehow this liberty of yours become a stumbling block to those who are weak. 10For if anyone sees you who have knowledge eating in an idol's temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? 11And because of your knowledge shall the weak brother perish, for whom Christ died? 12But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. 13Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.

8:12 you sin against Christ. A strong warning that causing a brother or sister in Christ to stumble is more than simply an offense against that person. It is a serious offense against the Lord Himself.

DAY 27: In Ecclesiates, what reflections does Solomon give on Genesis?

Toward the end of his life, the penitent King Solomon pondered life in the wake of the Fall and the outworking of man's sin. Solomon drew the following conclusions, possibly from his own study of Genesis:

God created the heavens and earth with laws of design and regularity ( Eccl. 1:2–7 ; 3:1–8 ; Gen. 1:1–31 ; 8:22 ). Man is created from dust and returns to dust (Eccl. 3:20; 12:7; Gen. 2:7; 3:19). God placed in man His life-giving breath (Eccl. 12:7; Gen. 2:7). As God ordained it, marriage is one of life's most enjoyable blessings ( Eccl. 9:9 ; Gen. 2:18–25 ). Divine judgment results from the Fall ( Eccl. 3:14–22 ; 11:9 ; 12:14 ; Gen. 2:17 ; 3:1–19 ). The effect of the curse on creation is "vanity," i.e., futility ( Eccl. 1:5–8 ; Gen. 3:17–19 ). Labor after the Fall is difficult and yields little profit ( Eccl. 1:3 , 13 ; 2:3 ; 3:9– 11 ; Gen. 3:17–19 ). Death overcomes all creatures after the Fall (Eccl. 8:8; 9:4, 5; Gen. 2:17; 3:19). After the Fall, man's heart is desperately wicked (Eccl. 7:20, 29; 8:11; 9:3; Gen. 3:22; 6:5; 8:21). God withholds certain knowledge and wisdom from man for His wise, but unspoken, reasons (Eccl. 6:12; 8:17; Gen. 3:22).

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1 Corinthians 9

August 28

1 C ORINTHIANS 9:1–27

A PATTERN OF SELF-DENIAL

1Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord?

Are you not my work in the Lord? 2If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord.

3My defense to those who examine me is this: 4Do we have no right to eat and drink? 5Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? 6Or is it only Barnabas and I who have no right to refrain from working? 7Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock?

8Do I say these things as a mere man? Or does not the law say the same also? 9For it is written in the law of Moses, "You shall not muzzle an ox while it treads out the grain."a Is it oxen God is concerned about? 10Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope. 11If we have sown spiritual things for you, is it a great thing if we reap your material things? 12If others are partakers of this right over you, are we not even more?

Nevertheless we have not used this right, but endure all things lest we hinder the

gospel of Christ. 13Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of

the altar? 14Even so the Lord has commanded that those who preach

the gospel should live from the gospel.

15But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void. 16For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel! 17For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship. 18What is my reward then? That when I preach the gospel, I may present the gospel of Christa

without charge, that I may not abuse my authority in the gospel.

SERVING ALL MEN

19For though I am free from all men, I have made myself a servant to all, that I might win the more; 20and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law,a that I might win those who are under the law; 21to those who are without law, as without law (not being without law toward God,a but under law toward Christb), that I might win those who are without law; 22to the weak I became asa weak, that I might win the weak. I have become all things to all men, that I might by all means save some. 23Now this I do for the gospel's sake, that I may be partaker of it with you.

STRIVING FOR A CROWN

24Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. 25And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown. 26Therefore I run

thus: not with uncertainty. Thus I fight: not as one who beats the air. 27But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.

9:24 race. The Greeks enjoyed two great athletic events, the Olympic games and the Isthmian games, and because the Isthmian events were held in Corinth, believers there were quite familiar with this analogy of running to win.

9:26 not with uncertainty. Four times Paul has mentioned his goal of winning people to salvation (vv. 19, 22). beats the air. Paul changes the metaphor to boxing to illustrate the point that he was no shadow boxer, just waving his arms without effect (1 Tim. 1:18).

DAY 28: How is Jesus Christ seen in the Psalms?

Psalms New Testament Quote Significance

2:1–12 Acts 4:25, 26; 13:33; Heb. 1:5; 5:5 Incarnation, Crucifixion,

Resurrection 8:3–8 1 Cor. 15:27 , 28 ; Eph. 1:22 ; Heb. Creation 2:5–10 16:8–11 Acts 2:24–31; 13:35–37 Death, Resurrection 22:1–31 Matt. 27:35–46; John 19:23, 24; Incarnation, Crucifixion, Resurrection Heb. 2:12; 5:5 40:6–8 Heb. 10:5–9 Incarnation 41:9 John 13:18, 21 Betrayal 45:67 Heb. 1:8, 9 Deity 68:18 Eph. 4:8 Ascension, Enthronement 69:20,21, Matt. 27:34, 48; Acts 1:15–20 Betrayal, Crucifixion 25 72:6–17 ————— Millennial Kingship 78:1, 2, Matt. 13:35; 1 Cor. 10:4 Theophany, Earthly Teaching 15 Ministry 89:3–37 Acts 2:30 Millennial Kingship 102:25– Heb. 1:10–12 Creation, Eternality 27 109:6–19 Acts 1:15–20 Betrayal 110:1–7 Matt. 22:43–45 ; Acts. 2:33– Deity, Ascension, Heavenly 35 ; Heb. 1:13 ; 5:6–10 ; 6:20 ; 7:24 Priesthood,Millennial Kingship 118:22, Matt. 21:42 ; Mark 12:10 , 11 ; Luke Rejection as Savior 23 20:17 ; Acts 4:8–12 ; 1 Pet. 2:7 132:12– Acts 2:30 Millennial Kingship

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1 Corinthians 10

August 29

1 C ORINTHIANS 10:1–17

OLD TESTAMENT EXAMPLES

1Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, 2all were baptized into Moses in the cloud and in the sea, 3all ate the same spiritual food, 4and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. 5But with most of them God was not well pleased, for their bodies were scattered in the wilderness.

10:4 that spiritual Rock. The Jews had a legend that the actual rock Moses struck followed them throughout their wilderness wanderings, providing water for them. Paul says they have a Rock providing all they need, but it is Christ. Rock (petra) refers to a massive cliff, not simply a large stone or boulder, signifying the preincarnate Messiah (Christ), who protected and sustained His people.

6Now these things became our examples, to the intent that we should not lust after evil things as they also lusted. 7And do not become idolaters as were some of them. As it is written, "The people sat down to eat and drink, and rose up to play."a 8Nor let us commit sexual immorality, as some of them

did, and in one day twenty-three thousand fell; 9nor let us tempt Christ, as

some of them also tempted, and were destroyed by serpents; 10nor complain,

as some of them also complained, and were destroyed by the destroyer. 11Now alla these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.

10:6 our examples. They died in the wilderness because of their failure of self-discipline and consequent indulgence of every desire (9:27). Four major sins characterized them: idolatry (v. 7); sexual immorality (v. 8); testing God (v. 9); and complaining (v. 10).

12Therefore let him who thinks he stands take heed lest he fall. 13No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.

FLEE FROM IDOLATRY

14Therefore, my beloved, flee from idolatry. 15I speak as to wise men; judge for yourselves what I say. 16The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17For we, though many, are one bread and one body; for we all partake of that one bread.

10:16 cup of blessing. The proper name given to the third cup during the Passover Feast. At the last Passover with the disciples, Jesus used the third cup as the symbol of His blood shed for sin. That cup became the one used to institute the Lord's Supper. He set the cup apart as a token of salvation blessing before passing it to the 12. communion. Means "to have in common, to participate and have partnership with." The same Greek word is used in 1:9 ; 2 Corinthians 8:4 ; Philippians 2:1 ; 3:10 . Commemorating the Lord's Supper was a regular and cherished practice in the early church, by which believers remembered their Savior's death and celebrated their common salvation and eternal life which reflected their perfect spiritual oneness. the blood of Christ. A vivid phrase used to represent Christ's sacrificial death and full atoning work. the bread. This symbolized our Lord's body as the cup symbolized His blood. Both point to His death as a sacrifice for the salvation of men.

DAY 29: When Ecclesiastes encourages readers to "enjoy life," is that unconditional?

Solomon balanced his enjoyment theme with repeated reminders of divine judgment. Even the best moments in life ought not to cut a person off from

awareness of God as Provider to whom all will give an account. Solomon declared that the possibility of enjoyment was based on faith (Eccl. 2:24–26).

Part of Ecclesiastes reports the king's experiment in trying to enjoy life without regard for the fear of God's judgment. Solomon discovered that such an effort was in vain. In the end, he came to grasp the importance of obedience.

The tragic results of Solomon's personal experience, coupled with the insight of extraordinary wisdom, make Ecclesiastes a book from which all believers can receive warnings and lessons in their faith (2:1–26). This book demonstrates that a person who sees each day of existence, labor, and basic provision as a gift from God, and accepts whatever God gives, will actually live an abundant life. However, anyone who seeks to be satisfied apart from God will live with futility regardless of personal successes.

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August 30

1 C ORINTHIANS 10:18–33

18Observe Israel after the flesh: Are not those who eat of the sacrifices

partakers of the altar? 19What am I saying then? That an idol is anything, or

what is offered to idols is anything? 20Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. 21You cannot drink the cup of the Lord and the cup of

demons; you cannot partake of the Lord's table and of the table of demons. 22Or do we provoke the Lord to jealousy? Are we stronger than He?

10:19, 20 Idols and the things sacrificed to them have no spiritual nature or power in themselves (8:4, 8), but they do represent the demonic. If pagan worshipers believe an idol is a god, demons act out the part of the imagined god

(2 Thess. 2:9–11). There is not a true god in the idol, but there is a satanic spiritual force (Deut. 32:17; Ps. 106:37).

ALL TO THE GLORY OF GOD

23All things are lawful for me,a but not all things are helpful; all things are lawful for me,b but not all things edify. 24Let no one seek his own, but each one the other's well-being.

10:23–30 Paul gives 4 principles for Christian liberty: 1) edification over gratification (v. 23 ); 2) others over self (v. 24 ); 3) liberty over legalism (vv. 25– 27 ); and 4) condescension over condemnation (vv. 28–30 ).

25Eat whatever is sold in the meat market, asking no questions for

conscience' sake; 26for "the earth is the LORD's, and all its fullness."a

27If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience' sake. 28But if anyone says to you, "This was offered to idols," do not eat it for the sake of the one who told you, and for conscience' sake;a for "the earth is the LORD's, and all

its fullness."b 29"Conscience," I say, not your own, but that of the other. For why

is my liberty judged by another man's conscience? 30But if I partake with thanks, why am I evil spoken of for the food over which I give thanks?

31Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. 32Give no offense, either to the Jews or to the Greeks or to the church of God, 33just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.

DAY 30: What are the different kinds of Psalms?

The Psalms cover the full breadth of human experience. Some express in general terms while others express in very specific terms the shifting events of life. There's a psalm for almost any kind of day.

One way to categorize the Psalms groups them by five general types: Wisdom Psalms—instructions for wise living (1; 37; 119) Lamentation Psalms—meditations on the pangs of life (3; 17; 120) Penitential Psalms—meditations on the pangs of sin (51) Kingship Psalms—meditations on God's sovereign rule (2; 21; 144) Thanksgiving Psalms—praise and worship offered to God (19; 32; 111)

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1 Corinthians 11

August 31

1 C ORINTHIANS 11:1–16

1Imitate me, just as I also imitate Christ.

HEAD COVERINGS

2Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you. 3But I want you to know that the head

of every man is Christ, the head of woman is man, and the head of Christ is God. 4Every man praying or prophesying, having his head covered, dishonors his head. 5But every woman who prays or prophesies with her head uncovered

dishonors her head, for that is one and the same as if her head were shaved. 6For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered. 7For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. 8For man is not from woman, but woman from man. 9Nor was man created for the woman, but woman for the man. 10For this reason the woman

ought to have a symbol of authority on her head, because of the angels. 11Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord. 12For as woman came from man, even so man also comes through woman; but all things are from God.

11:4 covered, dishonors. Literally, "having down from head," is probably a reference to men wearing a head covering, which seems to have been a local custom. Jews began wearing head coverings during the fourth century A.D, although some may already have been wearing them in New Testament times. Apparently, Corinthian men were doing the same, and Paul informs them that it is a disgrace. Paul is not stating a universal law from God, but acknowledging a local custom, which did reflect divine principle. In that society, a man's uncovered head was a sign of his authority over women, who were to have their heads covered. For a man to cover his head was to suggest a reversal of proper roles.

11:5 woman who prays or prophesies. Paul makes clear directives that women are not to lead or speak in the services of the church ( 14:34 ; 1 Tim. 2:12 ), but they may pray and proclaim the truth to unbelievers, as well as teaching children and other women (1 Tim. 5:16; Titus 2:3, 4). Wherever and whenever women do pray and proclaim the Word appropriately, they must do so maintaining a proper distinction from men. uncovered. In the culture of Corinth, a woman's covered head while ministering or worshiping was a symbol to signify a subordinate relationship to her husband. The apostle is not laying down an absolute law for women to wear veils or coverings in all churches for all time, but is declaring that the symbols of the divinely established male and female roles are to be genuinely honored in every culture. As in the case of meat offered to idols (chaps. 8; 9), there is nothing spiritual about wearing or not wearing a covering. But manifesting rebellion against God's order was wrong. dishonors her head. "Head" may refer to her own self being disgraced by refusing to conform to recognized symbols of submission, or to her husband, who is disgraced by her behavior.

13Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered? 14Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? 15But if a woman has long hair, it is a glory to her; for her hair is given to hera for a covering. 16But if anyone seems to be contentious, we have no such custom, nor do the churches of God.

DAY 31: How does Solomon balance enjoyment in life with the coming judgment?

In Ecclesiastes 11:9–12:8, Solomon crystallizes the book's message. Death is imminent and with it comes retribution. Enjoyment and judgment, though strange partners, come together in this section because both clamor for man's deepest commitment. Surprisingly, one does not win out over the other. In a world created for enjoyment but damaged by sin, judgment and enjoyment/pleasure are held in tension. With too much pleasure, judgment

stands as a threatening force; with too much judgment, enjoyment suffers. In the final analysis, both are prominent themes of life that are resolved in our relationship to God, the primary issue of life and this book.

"Rejoice…judgment" (11:9). The two terms seem to cancel out the other. How can this be explained? Enjoy life but do not commit iniquity. The balance that is called for insures that enjoyment is not reckless, sinful abandonment. Pleasure is experienced in faith and obedience, for as Solomon has said repeatedly, one can only receive true satisfaction as a gift from God.

"Fear God" (12:13, 14). Solomon's final word on the issues raised in this book, as well as life itself, focuses on one's relationship to God. All of the concern for a life under the sun, with its pleasures and uncertainties, was behind Solomon. Such things seemed comparatively irrelevant to him as he faced the end of his life. But death, in spite of the focused attention he had given to it in Ecclesiastes, was not the greatest equalizer. Judgment/retribution is the real equalizer as Solomon saw it, for God will bring every person's every act to judgment. Unbelievers will stand at the Great White Throne judgment (Rev. 20:11–15) and believers before Christ at the Bema judgment (1 Cor. 3:10–15; 2 Cor. 5:9, 10). When all is said and done, the certainty and finality of retribution give life the meaning for which David's ofttimes foolish son had been searching. Whatever may be one's portion in life, accountability to the God, whose ways are often mysterious, is both eternal and irrevocable.

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September 1

1 C ORINTHIANS 11:17–34

CONDUCT AT THE LORD'S SUPPER

17Now in giving these instructions I do not praise you, since you come together

not for the better but for the worse. 18For first of all, when you come together as

a church, I hear that there are divisions among you, and in part I believe it. 19For there must also be factions among you, that those who are approved may be recognized among you. 20Therefore when you come together in one place, it is not to eat the Lord's Supper. 21For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk. 22What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.

11:17–34 The early church love feasts (Jude 12) usually closed with observance of the Lord's Supper. The worldly, carnal church at Corinth had turned those sacred meals into gluttonous, drunken revelries. Beyond that, wealthy believers brought ample food and drink for themselves but refused to share, letting their poorer brethren go away hungry (v. 21).

INSTITUTION OF THE LORD'S SUPPER

23For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; 24and when

He had given thanks, He broke it and said, "Take, eat;a this is My body which

is brokenb for you; do this in remembrance of Me." 25In the same manner He also took the cup after supper, saying, "This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me."

26For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes.

EXAMINE YOURSELF

27Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blooda of the Lord. 28But let a

man examine himself, and so let him eat of the bread and drink of the cup. 29For he who eats and drinks in an unworthy mannera eats and drinks judgment to himself, not discerning the Lord'sb body. 30For this reason many are weak and sick among you, and many sleep. 31For if we would judge ourselves, we would not be judged. 32But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.

11:27, 29 in an unworthy manner. I.e., ritualistically, indifferently, with an unrepentant heart, a spirit of bitterness, or any other ungodly attitude.

11:30 sleep. I.e., are dead. The offense was so serious that God put the worst offenders to death, an extreme but effective form of church purification ( Luke 13:1–5 ; Acts 5:1–11 ; 1 John 5:16 ).

33Therefore, my brethren, when you come together to eat, wait for one another. 34But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come.

DAY 1: What is the central theme of the Song of Solomon?

Solomon, who reigned over the united kingdom 40 years (971–931 B.C.), appears 7 times by name in this book (1:1, 5; 3:7, 9, 11; 8:11, 12). In view of his writing skills, musical giftedness (1 Kin. 4:32), and the authorial, not dedicatory, sense of 1:1, this piece of Scripture could have been penned at any time during Solomon's reign. Knowing that this portion of Scripture comprises one song by one author, it is best taken as a unified piece of poetic, Wisdom literature rather than a series of love poems without a common theme or author.

Two people dominate this true-life, dramatic love song. Solomon, whose kingship is mentioned 5 times (1:4, 12; 3:9, 11; 7:5), appears as "the beloved." The Shulamite maiden (6:13) remains obscure; most likely she was a resident of Shunem, 3 miles north of Jezreel in lower Galilee. Some suggest she is Pharaoh's daughter (1 Kin. 3:1), although the Song provides no evidence for this conclusion. Others favor Abishag, the Shunammite who cared for King David ( 1 Kin. 1:1–4 , 15 ). An unknown maiden from Shunem, whose family had possibly been employed by Solomon (8:11), seems most reasonable. She would have been Solomon's first wife (Eccl. 9:9), before he sinned by adding 699 other wives and 300 concubines (1 Kin. 11:3).

In contrast to the two distorted extremes of ascetic abstinence and lustful perversion outside of marriage, Solomon's ancient love song exalts the purity of marital affection and romance. It parallels and enhances other portions of Scripture which portray God's plan for marriage, including the beauty and sanctity of sexual intimacy between husband and wife. The Song rightfully stands alongside other classic Scripture passages which expand on this theme ( Gen. 2:24 ; Ps. 45 ; Prov. 5:15–23 ; 1 Cor. 7:1–5 ; 13:1–8 ; Eph. 5:18–33 ; Col. 3:18 , 19 ; 1 Pet. 3:1–7 ). Hebrews 13:4 captures the heart of this song: "Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge."

Return to September 1 Readings

1 Corinthians 12

September 2

1 C ORINTHIANS 12:1–31

SPIRITUAL GIFTS: UNITY IN DIVERSITY

1Now concerning spiritual gifts, brethren, I do not want you to be ignorant: 2You know thata you were Gentiles, carried away to these dumb idols, however you were led. 3Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit.

12:1 spiritual gifts. The NKJV translators italicized "gifts" to indicate that the word is not in the original but is implied by the context (vv. 4, 9, 28, 30, 31; 14:1). The Greek literally means "pertaining to the Spirit," referring to that which has spiritual qualities or characteristics or is under some form of spiritual control. Spiritual gifts are divine enablements for ministry that the Holy Spirit gives in some measure to all believers and that are to be completely under His control and used for the building of the church to Christ's glory (Rom. 12:4–8). These had to be distinguished from the mystical experiences called "ecstasy" (supernatural, sensuous communion with a deity) and "enthusiasm" (divination, dreams, revelations, visions) that were found in the pagan religions of Corinth.

12:2 Gentiles. That is, non-Christian pagans (1 Thess. 4:5; 1 Pet. 2:12). carried away. Incredibly, some church members were mimicking certain dramatic and bizarre practices of the mystery religions in which they had been formerly involved. The practice of ecstasy, considered to be the highest expression of religious experience, involved supposed supernatural interaction with a deity, induced through frenzied hypnotic chants and ceremonies. The practice frequently included drunkenness (Eph. 5:18) and sexual orgies, to which the devotees willfully yielded themselves to be led into gross sin.

12:3 accursed. This is the most severe kind of condemnation. Some of the Corinthians were fleshly and given over to ecstasies that were controlled by demons. In that condition, they actually claimed to be prophesying or teaching in the Spirit while demonically blaspheming the name of the Lord whom they were supposed to be worshiping. They had been judging the use of gifts on the basis of experience and not content. Satan always assaults the Person of Christ. It is possible that the curser of Christ was a Gentile claiming to be a Christian, but holding to a philosophy that all matter was evil, including the human Jesus (i.e., pregnosticism). They might have said that the Christ spirit left the human Jesus before His death, and therefore Jesus died a cursed death as a mere man. Jesus is Lord. The validity of any speaking exercise is determined by the truthfulness of it. If the speaker affirms the lordship of Jesus, it is the truth from the Holy Spirit. What a person believes and says about Jesus Christ is the test of whether he speaks from the Holy Spirit. He always leads people to Christ's lordship (2:8–14; John 15:26; 1 John 5:6–8).

4There are diversities of gifts, but the same Spirit. 5There are differences of

ministries, but the same Lord. 6And there are diversities of activities, but it is the

same God who works all in all. 7But the manifestation of the Spirit is given to each one for the profit of all: 8for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, 9to another faith by the same Spirit, to another gifts of healings by the samea

Spirit, 10to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. 11But one and the same Spirit works all these things, distributing to each one individually as He wills.

UNITY AND DIVERSITY IN ONE BODY

12For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. 13For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink intoa one Spirit. 14For in fact the body is not one member but many. 15If the foot should say, "Because I am not a hand, I am not of the body," is it therefore not of the body? 16And if the ear should say, "Because I am not an eye, I am not of the body," is it therefore not of the body? 17If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? 18But now God has set the members, each one of them, in the body just as He pleased. 19And if they were all one member, where would the body be?

20But now indeed there are many members, yet one body. 21And the eye cannot say to the hand, "I have no need of you"; nor again the head to the feet, "I have no

need of you." 22No, much rather, those members of the body which seem to be

weaker are necessary. 23And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have

greater modesty, 24but our presentable parts have no need. But God composed the

body, having given greater honor to that part which lacks it, 25that there should be no schism in the body, but that the members should have the same care for one

another. 26And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.

27Now you are the body of Christ, and members individually. 28And God has

appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues. 29Are all apostles? Are all prophets? Are all teachers?

Are all workers of miracles? 30Do all have gifts of healings? Do all speak

with tongues? Do all interpret? 31But earnestly desire the besta gifts. And yet I show you a more excellent way.

DAY 2: How does Paul's teaching in 1 Corinthians help resolve the controversy over the sign gifts discussed in chapters 12–14?

Three chapters in this letter are devoted to the subject of spiritual gifts in the church. Paul knew that the subject was controversial but vital to a healthy church. The atmosphere of false religions that abounded in Corinth caused counterfeit spiritual manifestations that had to be confronted. Paul informed the church and challenged the believers in Corinth to regulate their behavior by the truth and the Spirit.

The categories of giftedness in these verses do not refer to natural talents, skills, or abilities. Believers and unbelievers alike possess such resources. No, these gifts are sovereignly and supernaturally bestowed by the Holy Spirit on all believers (12:7, 11), enabling them to spiritually edify each other effectively and thus honor the Lord.

The varieties of spiritual gifts fall roughly into two general types: 1) speaking gifts, and 2) serving gifts (12:8–10; Rom. 12:6–8; 1 Pet. 4:10, 11). The speaking or verbal gifts (prophecy, knowledge, wisdom, teaching, and exhortation) and the serving, nonverbal gifts (leadership, helps, giving, mercy, faith, and discernment) are all permanent and will operate throughout the church age. Their purpose is to build up the church and glorify God. The list here and in Romans 12:3–8 is best seen as representative of categories of giftedness from which the Holy Spirit draws to give each believer whatever kind or combination of kinds He chooses (12:11). Some believers may be gifted in similar ways to others but are personally unique because the Spirit suits each grace gift to the individual.

Return to September 2 Readings

1 Corinthians 13

September 3

1 C ORINTHIANS 13:1–13

THE GREATEST GIFT

1Though I speak with the tongues of men and of angels, but have not love, I

have become sounding brass or a clanging cymbal. 2And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. 3And though I bestow all my goods to feed the poor, and though I

give my body to be burned,a but have not love, it profits me nothing.

13:1–13 Spiritual gifts were present in Corinth (1:7); right doctrine was even in place (11:2); but love was absent. This led to the quarrels and exhibitions of selfishness and pride that plagued the church notably in the area of spiritual gifts. Instead of selfishly and jealously desiring showy gifts which they don't have, believers should pursue the greatest thing of all love for one another. This chapter is considered by many the greatest literary passage ever penned by Paul. It is central to his earnestly dealing with spiritual gifts (chaps. 12–14), because after discussing the endowment of gifts (chap. 12) and before presenting the function of gifts (chap. 14), he addresses the attitude necessary in all ministry in the church (chap. 13).

13:1 tongues of men. That this gift was actual languages is established in Acts 2:4–12 , affirmed in this text by Paul's calling it "of men" clearly a reference to human language. This was the gift which the Corinthians prized so highly, abused so greatly, and counterfeited so disastrously. God gave the ability to speak in a language not known to the speaker, as a sign with limited function (14:1–33). tongues…of angels. The apostle was writing in general hypothetical

terms. There is no biblical teaching of any special angelic language that people could learn to speak. love. Self-giving love that is more concerned with giving than receiving ( John 3:16 ; 14:1 ; Matt. 5:44 , 45 ; John 13:1 , 34 , 35 ; 15:9 ; Rom. 5:10 ; Eph. 2:4–7 ; Phil. 2:2 ; Col. 3:14 ; Heb. 10:24 ). Without love, no matter how linguistically gifted one is to speak his own language, other languages, or even (hypothetically) the speech of angels, his speech is noise only. In New Testament times, rites honoring the pagan deities Cybele, Bacchus, and Dionysius included ecstatic noises accompanied by gongs, cymbals, and trumpets. Unless the speech of the Corinthians was done in love, it was no better than the gibberish of pagan ritual.

4Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; 5does not behave rudely, does not seek its own, is not provoked, thinks no evil; 6does not rejoice in iniquity, but rejoices in the truth; 7bears all things, believes all things, hopes all things, endures all things.

13:4–7 In the previous comments (vv. 1–3), the focus is on the emptiness produced when love is absent from ministry. In these verses, the fullness of love is described, in each case by what love does. Love is action, not abstraction. Positively, love is patient with people and gracious to them with generosity. Negatively, love never envies, or brags, or is arrogant, since that is the opposite of selfless service to others. Never rude or overbearing, love never wants its own way, is not irritated or angered in personal offense, and finds no pleasure in someone else's sin, even the sin of an enemy. On the positive side again, love is devoted to truth in everything. With regard to "all things" within God's righteous and gracious will, love protects, believes, hopes, and endures what others reject.

8Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish

away. 9For we know in part and we prophesy in part. 10But when that which is perfect has come, then that which is in part will be done away.

11When I was a child, I spoke as a child, I understood as a child, I thought

as a child; but when I became a man, I put away childish things. 12For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.

13And now abide faith, hope, love, these three; but the greatest of these is love.

DAY 3: What about interpretations of Song of Solomon that allergorize it to mean God's love for Israel or Christ's love for the church?

The Song has suffered strained interpretations over the centuries by those who use the "allegorical" method of interpretation, claiming that this song has no actual historical basis, but rather that it depicts God's love for Israel and/or Christ's love for the church. The misleading idea from hymnology that Christ is the rose of Sharon and the lily of the valleys results from this method (2:1). The "typological" variation admits the historical reality, but concludes that it ultimately pictures Christ's bridegroom love for His bride the church.

A more satisfying way to approach Solomon's Song is to take it at face value and interpret it in the normal historical sense, understanding the frequent use of poetic imagery to depict reality. To do so understands that Solomon recounts phases of his relationship with the Shulamite: 1) his own days of courtship, 2) the early days of his first marriage, followed by 3) the maturing of this royal couple through the good and bad days of life. The Song of Solomon expands on the ancient marriage instructions of Genesis 2:24, thus providing spiritual music for a lifetime of marital harmony. It is given by God to demonstrate His intention for the romance and loveliness of marriage, the most precious of human relations and "the grace of life" (1 Pet. 3:7).

Return to September 3 Readings

1 Corinthians 14

September 4

1 C ORINTHIANS 14:1–20

PROPHECY AND TONGUES

1Pursue love, and desire spiritual gifts, but especially that you may prophesy. 2For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. 3But he who prophesies speaks edification and exhortation and comfort to men. 4He who

speaks in a tongue edifies himself, but he who prophesies edifies the church. 5I wish you all spoke with tongues, but even more that you prophesied; fora

he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.

14:1 Pursue love. A command for every believer. Because lovelessness was a root spiritual problem in the Corinthian church, the godly love just described should have been sought after by them with particular determination and diligence. desire spiritual gifts. Love does not preclude the use of these enablements. Since Paul has addressed not desiring showy gifts (12:31) and not elevating one over the other (12:14–25), some might think it best to set them all aside for unity's sake. Spiritual gifts, on the other hand, are sovereignly bestowed by God on each believer and necessary for the building of the church (12:1–10). Desire for them, in this context, is in reference to their use collectively and faithfully in His service not a personal yearning to have an admired gift that one did not possess. As a congregation, the Corinthians should be wanting the full expression of all the gifts to be exercised. "You" is plural, emphasizing the corporate desire of the church. especially…prophesy. This spiritual gift was desirable in the life of the church to serve in a way that tongues cannot, namely, by edifying the entire church (v. 5).

TONGUES MUST BE INTERPRETED

6But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching? 7Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? 8For if the trumpet makes an uncertain sound, who will prepare

for battle? 9So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air. 10There are, it may be, so many kinds of languages in the world, and

none of them is without significance. 11Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me. 12Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel.

13Therefore let him who speaks in a tongue pray that he may interpret. 14For if I pray in a tongue, my spirit prays, but my understanding is unfruitful. 15What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding. 16Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say "Amen" at your giving of thanks, since he does not understand what you say? 17For you indeed give thanks well, but the other is not edified.

18I thank my God I speak with tongues more than you all; 19yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.

14:18 I speak with tongues more than you all. Paul emphasized that by writing all of this, he was not condemning genuine tongues (plural). Nor, as some may have thought to accuse him, was he envious of a gift he did not possess. At that point, he stopped speaking hypothetically about counterfeit tonguespeaking. He actually had more occasions to use the true gift than all of them (though we have no record of a specific instance). He knew the true gift

and had used it properly. It is interesting, however, that the New Testament makes no mention of Paul's actually exercising that gift. Nor does Paul in his own writings make mention of a specific use of it by any Christian.

TONGUES A SIGN TO UNBELIEVERS

20Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature.

DAY 4: What was at the heart of Paul's concern for the use of the gift of tongues in the church in Corinth?

In the section of 1 Corinthians 14:2–39, although it is not indicated consistently in some translations, the distinction between the singular tongue and the plural tongues is foundational to the proper interpretation of this chapter. Paul seems to use the singular to distinguish the counterfeit gift of pagan gibberish and the plural to indicate the genuine gift of a foreign language (v. 2). It was perhaps in recognition of that, that the King James Version (KJV) translators added consistently the word "unknown" before every singular form (see vv. 2, 4, 13, 14, 19, 27). The implications of that distinction will be noted as appropriate. Against the backdrop of carnality and counterfeit ecstatic speech learned from the experience of the pagans, Paul covers 3 basic issues with regard to speaking in languages by the gift of the Holy Spirit: 1) its position, inferior to prophecy (vv. 1– 19); 2) its purpose, a sign to unbelievers not believers (vv. 20–25); and 3) its procedure, systematic, limited, and orderly (vv. 26–40).

"He who speaks in a tongue" (v. 2). This is singular, indicating that it refers to the false gibberish of the counterfeit pagan ecstatic speech. The singular is used because gibberish can't be plural; there are not various kinds of nonlanguage. There are, however, various languages; hence, when speaking of the true gift of language, Paul uses the plural to make the distinction (vv. 6, 18, 22, 23, 29). The only exception is in vv. 27, 28, where it refers to a single person speaking a single genuine language. "No one understands him;…in the spirit he speaks mysteries." The carnal Corinthians using the counterfeit ecstatic speech of paganism were not interested in being understood, but in making a dramatic display. The spirit by which they spoke was not the Holy Spirit, but their own human spirit or some demon. And the mysteries they declared were the type associated with the pagan mystery religions, which was espoused to be the

depths that only the initiated few were privileged to know and understand. Those mysteries were totally unlike the ones mentioned in Scripture (e.g., Matt. 13:11; Eph. 3:9 ), which are divine revelations of truths previously hidden ( 12:7 ; Eph. 3:3–6 ). "Does not speak to men but to God." This is better translated, "to a god." The Greek text has no definite article. Their gibberish was worship of pagan deities. The Bible records no incident of any believer ever speaking to God in any other than normal human language.

Return to September 4 Readings

September 5

1 C ORINTHIANS 14:21–40

21In the law it is written:

"With men of other tongues and other lips I will speak to this people; And yet, for all that, they will not hear Me,"a

says the Lord. 22Therefore tongues are for a sign, not to those who believe but to unbelievers;

but prophesying is not for unbelievers but for those who believe. 23Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind? 24But if all prophesy, and an unbeliever or an uninformed

person comes in, he is convinced by all, he is convicted by all. 25And thusa the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.

ORDER IN CHURCH MEETINGS

26How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. 27If anyone speaks in a tongue, let there be two

or at the most three, each in turn, and let one interpret. 28But if there is no

interpreter, let him keep silent in church, and let him speak to himself and to God. 29Let two or three prophets speak, and let the others judge. 30But if anything is revealed to another who sits by, let the first keep silent. 31For you can all

prophesy one by one, that all may learn and all may be encouraged. 32And the spirits of the prophets are subject to the prophets. 33For God is not the author of confusion but of peace, as in all the churches of the saints.

14:33 confusion. Here is the key to the whole chapter. The church at worship before God should reflect His character and nature because He is a God of peace and harmony, order and clarity, not strife and confusion ( Rom. 15:33 ; 2 Thess. 3:16 ; Heb. 13:20 ). as in all the churches. This phrase does not belong in v. 33 , but at the beginning of v. 34, as a logical introduction to a universal principle for churches.

34Let youra women keep silent in the churches, for they are not permitted

to speak; but they are to be submissive, as the law also says. 35And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.

36Or did the word of God come originally from you? Or was it you only that it

reached? 37If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord. 38But if anyone is ignorant, let him be ignorant.a

39Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak

with tongues. 40Let all things be done decently and in order.

DAY 5: Who was Isaiah the prophet?

Isaiah, the son of Amoz, ministered in and around Jerusalem as a prophet to Judah during the reigns of 4 kings of Judah: Uzziah (called "Azariah" in 2 Kings), Jotham, Ahaz, and Hezekiah (1:1), from ca. 739 to 686 B.C. He evidently came from a family of some rank, because he had easy access to the king (7:3) and intimacy with a priest (8:2). He was married and had two sons who bore symbolic names: "Shear-Jashub" ("a remnant shall return," 7:3) and "Maher-Shalal-Hash-Baz" ("hasting to the spoil, hurrying to the prey," 8:3). When called by God to prophesy, in the year of King Uzziah's death (ca. 739 B.C.), he responded with a cheerful readiness, though he knew from the beginning that his ministry would be one of fruitless warning and exhortation (6:9–13). Having been reared in Jerusalem, he was an appropriate choice as a political and religious counselor to the nation.

Isaiah was a contemporary of Hosea and Micah. His writing style has no rival in its versatility of expression, brilliance of imagery, and richness of vocabulary. The early church father Jerome likened him to Demosthenes, the legendary Greek orator. His writing features a range of 2,186 different words, compared to 1,535 in Ezekiel, 1,653 in Jeremiah, and 2,170 in the Psalms. Second Chronicles 32:32 records that he wrote a biography of King Hezekiah, also. The prophet lived until at least 681 B.C. when he penned the account of Sennacherib's death (37:38). Tradition has it that he met his death under King Manasseh (ca. 695– 642 B.C.) by being cut in two with a wooden saw (Heb. 11:37).

Return to September 5 Readings

1 Corinthians 15

September 6

1 C ORINTHIANS 15:1–28

THE RISEN CHRIST, FAITH'S REALITY

1Moreover, brethren, I declare to you the gospel which I preached to you, which

also you received and in which you stand, 2by which also you are saved, if you hold fast that word which I preached to you—unless you believed in vain.

3For I delivered to you first of all that which I also received: that Christ died for

our sins according to the Scriptures, 4and that He was buried, and that He rose

again the third day according to the Scriptures, 5and that He was seen by

Cephas, then by the twelve. 6After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. 7After that He was seen by James, then by all the apostles. 8Then last of all He was seen by me also, as by one born out of due time.

15:5–7 The testimony of eyewitnesses, recorded in the New Testament, was added to support the reality of the resurrection. These included: 1) John and Peter together ( John 20:19 , 20 ), but probably also separately before ( Luke 24:34 ); 2 ) the 12 ( John 20:19 , 20 ; Luke 24:36 ; Acts 1:22 ); 3 ) the 500, only referred to here, had all seen the risen Christ (Matt. 28:9; Mark 16:9, 12, 14; Luke 24:31–39; John 21:1–23); 4) James, either one of the two so-named apostles (son of Zebedee or son of Alphaeus; Mark 3:17, 18) or even James the half brother of the Lord, the author of the epistle by that name and the key leader

in the Jerusalem church (Acts 15:13–21); and 5) the apostles (John 20:19–29). Such unspecified appearances occurred over a 40-day period (Acts 1:3) to all the apostles.

9For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. 10But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me. 11Therefore, whether it was I or they, so we preach and so you believed.

THE RISEN CHRIST, OUR HOPE

12Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13But if there is no resurrection of the dead, then Christ is not risen. 14And if Christ is not risen, then our preaching is empty and your faith is also empty. 15Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise. 16For if the dead do not rise, then Christ is not risen. 17And if Christ is not risen, your faith is futile; you are still in your sins! 18Then also those who have fallen asleep in Christ have perished. 19If in this life only we have hope in Christ, we are of all men the most pitiable.

THE LAST ENEMY DESTROYED

20But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. 21For since by man came death, by Man also came the resurrection of the dead. 22For as in Adam all die, even so in Christ all shall be made alive. 23But each one in his own order: Christ the firstfruits, afterward those who are Christ's at His coming. 24Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. 25For He must reign till He has put all enemies under His feet. 26The last enemy that will be destroyed is death. 27For "He has put all things under His feet."a But when He says "all things are put under Him," it is evident that He who put all things under Him is excepted. 28Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.

15:25 all enemies under His feet. This figure comes from the common practice of kings always sitting enthroned above their subjects, so that when the subjects bowed or kneeled, they were lower than the sovereign's feet. With enemies, the monarch might put his foot on the neck of a conquered ruler, symbolizing that enemy's total subjugation. In the millennial kingdom, Christ's foes will be in subjection to Him.

15:26, 27 last enemy…death. Christ has broken the power of Satan, who held the power of death (Heb. 2:14), at the Cross. But Satan will not be permanently divested of his weapon of death until the end of the Millennium (Rev. 20:1–10). At that point, having fulfilled completely the prophecy of Psalm 8:6 (v. 27a), Christ then will deliver the kingdom to His Father, and the eternal glory of

Revelation 21 and 22 will begin.

DAY 6: What difference would it make if the Resurrection of Christ never really happened?

"How do some among you say that there is no resurrection of the dead?" ( 1 Cor. 15:12 ). The Corinthian Christians believed in Christ's resurrection, or else they could not have been Christians ( John 6:44 ; 11:25 ; Acts 4:12 ; 2 Cor. 4:14 ; 1 Thess. 4:16 ). But some had particular difficulty accepting and understanding the resurrection of believers. Some of this confusion was a result of their experiences with pagan philosophies and religions. A basic tenet of much of ancient Greek philosophy was dualism, which taught that everything physical was intrinsically evil; so the idea of a resurrected body was repulsive and disgusting (Acts 17:32). In addition, perhaps some Jews in the Corinthian church formerly may have been influenced by the Sadducees, who did not believe in the resurrection even though it is taught in the Old Testament ( Job 19:26 ; Pss. 16:8–11 ; 17:15 ; Dan. 12:2 ). On the other hand, New Testament teaching in the words of our Lord Himself was extensive on the resurrection (John 5:28, 29; 6:44; 11:25; 14:19), and it was the theme of the apostolic preaching (Acts 4:1, 2). In spite of that clarity, the church at Corinth was in doubt about the resurrection.

In vv. 13–19, Paul gives 6 disastrous consequences if there were no resurrection: 1) preaching Christ would be senseless (v. 14); 2) faith in Christ would be useless (v. 14); 3) all the witnesses and preachers of the resurrection would be liars (v. 15); 4) no one would be redeemed from sin (v. 17); 5) all former believers would have perished (v. 18); and 6) Christians would be the most pitiable people on earth (v. 19).

Return to September 6 Readings

September 7

1 C ORINTHIANS 15:29–58

EFFECTS OF DENYING THE RESURRECTION

29Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead? 30And why do we stand in

jeopardy every hour? 31I affirm, by the boasting in you which I have in Christ

Jesus our Lord, I die daily. 32If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, "Let us eat and

drink, for tomorrow we die!"a

15:29 This difficult verse has numerous possible interpretations. Other Scripture passages, however, clarify certain things which it does not mean. It does not teach, for example, that a dead person can be saved by another person's being baptized on his behalf, because baptism never has a part in a person's salvation (Eph. 2:8; Rom. 3:28; 4:3; 6:3, 4). A reasonable view seems to be that "they…who are baptized" refers to living believers who give outward testimony to their faith in baptism by water because they were first drawn to Christ by the exemplary lives, faithful influence, and witness of believers who had subsequently died. Paul's point is that, if there is no resurrection and no life after death, then why are people coming to Christ to follow the hope of those who have died?

33Do not be deceived: "Evil company corrupts good habits." 34Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame.

A GLORIOUS BODY

35But someone will say, "How are the dead raised up? And with what body do they come?" 36Foolish one, what you sow is not made alive unless it dies. 37And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain. 38But God gives it a body as He pleases, and to each seed its own body.

39All flesh is not the same flesh, but there is one kind of flesha of men, another flesh of animals, another of fish, and another of birds.

40There are also celestial bodies and terrestrial bodies; but the glory of

the celestial is one, and the glory of the terrestrial is another. 41There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory.

42So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. 43It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45And so it is written, "The first man Adam became a living being."a The last Adam became a life-giving spirit.

15:42b–44 Focusing directly on the resurrection body, Paul gives 4 sets of contrasts to show how the new body will differ from the present one (v. 54 ; Phil. 3:20 , 21 ): 1) no more sickness and death ("corruption"); 2) no more shame because of sin ("dishonor"); 3) no more frailty in temptation ("weakness"); and 4) no more limits to the time/space sphere ("natural").

46However, the spiritual is not first, but the natural, and afterward the spiritual. 47The first man was of the earth, made of dust; the second Man is the Lorda from

heaven. 48As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. 49And as we have borne the image of the man of dust, we shall also beara the image of the heavenly Man.

OUR FINAL VICTORY

50Now this I say, brethren, that flesh and blood cannot inherit the kingdom of

God; nor does corruption inherit incorruption. 51Behold, I tell you a mystery: We

shall not all sleep, but we shall all be changed— 52in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. 53For this corruptible must put on

incorruption, and this mortal must put on immortality. 54So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: "Death is swallowed up in victory."a

15:52 twinkling of an eye. This was Paul's way of showing how brief the "moment" will be. The Greek word for "twinkling" refers to any rapid movement. Since the eye can move more rapidly than any other part of our visible bodies, it seems to well illustrate the sudden transformation of raptured believers. trumpet will sound. To herald the end of the church era, when all believers will be removed from the earth at the rapture (1 Thess. 4:16). dead… raised. According to 1 Thessalonians 4:16, they are first and the living saints follow.

55"O Death, where is your sting?a

O Hades, where is your victory?"b

56The sting of death is sin, and the strength of sin is the law. 57But thanks be to God, who gives us the victory through our Lord Jesus Christ.

58Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.

DAY 7: Describe Isaiah's vision of heaven.

In Isaiah 6:1, Isaiah says that he "saw the Lord sitting on a throne, high and lifted up." The prophet became unconscious of the outside world and with his inner eye saw what God revealed to him. This experience recalls the experience of John's prophetic vision in Revelation 4:1–11. The throne was greatly elevated, emphasizing the Most High God. His "train" refers to the hem or fringe of the Lord's glorious robe that filled the temple. Though Isaiah may have been at the earthly temple, this describes a vision which transcends the earthly. The throne of God is in the heavenly temple (Rev. 4:1–6; 5:1–7; 11:19; 15:5–8).

The seraphim above the throne (v. 2) are an order of angelic creatures who bear a similarity to the 4 living creatures of Revelation 4:6, which in turn resemble the cherubim of Ezekiel 10:1ff. "Six wings." Two wings covered the faces of the seraphim because they dared not gaze directly at God's glory. Two covered their feet, acknowledging their lowliness even though engaged in divine service. With two they flew in serving the One on the throne. Thus, 4 wings related to worship, emphasizing the priority of praise.

"One cried to another and said:'Holy, holy, holy' " (v. 3). The seraphs were speaking to each other in antiphonal praise. The primary thrust of the 3-fold repetition of God's holiness is to emphasize God's separateness from and independence of His fallen creation, though it implies secondarily that God is 3 Persons. The earth is the worldwide display of His immeasurable glory, perfections, and attributes as seen in creation (Rom. 1:20). Fallen man has nevertheless refused to glorify Him as God (Rom. 1:23). "And the posts of the door were shaken…smoke" (v. 4). The shaking and smoke symbolize God's holiness as it relates to His wrath and judgment (Ex. 19:16–20; Rev. 15:8).

Isaiah's vision made him painfully aware of his sin and broke him; in this way God has prepared him for his cleansing and his commission. "Woe is me…I am a man of unclean lips" (v. 5). If the lips are unclean, so is the heart. This vision of God's holiness vividly reminded the prophet of his own unworthiness which deserved judgment. Job (Job 42:6) and Peter (Luke 5:8) came to the same realization about themselves when confronted with the presence of the Lord (Ezek. 1:28–2:7; Rev. 1:17). The hot coal taken from the altar of incense in heaven (Rev. 8:3–5) is emblematic of God's purifying work (v. 6). Repentance is painful. Spiritual cleansing for special service to the Lord, not salvation, is in view (v. 8).

Return to September 7 Readings

1 Corinthians 16

September 8

1 C ORINTHIANS 16:1–24

COLLECTION FOR THE SAINTS

1Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: 2On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. 3And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. 4But if it is fitting that I go also, they will go with me.

16:1 collection. An offering for destitute believers in the overpopulated, famine stricken city of Jerusalem (see Acts 11:28). Paul had previously solicited funds from the churches of Galatia, Macedonia, and Achaia ( Rom. 15:26 ; Luke 10:25–37 ; 2 Cor. 8:1–5 ; 9:12–15 ; Gal. 6:10 ; 1 John 3:17 ).

16:2 as he may prosper. No required amount or percentage for giving to the Lord's work is specified in the New Testament. All giving to the Lord is to be freewill giving and completely discretionary (Luke 6:38; 2 Cor. 9:6–8). This is not to be confused with the Old Testament required giving of 3 tithes ( Lev. 27:30 ; Num. 18:21–26 ; Deut. 14:28 , 29 ; Mal. 3:8–10 ), which totaled about 23 percent annually to fund the national government of Israel, take care of public festivals, and provide welfare. Modern parallels to the Old Testament tithe are found in the taxation system of countries (Rom. 13:6). Old Testament giving to God was not regulated as to amount (see Ex. 25:1, 2; 35:21; 36:6; Prov. 3:9, 10; 11:24).

PERSONAL PLANS

5Now I will come to you when I pass through Macedonia (for I am passing through Macedonia). 6And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go. 7For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits.

8But I will tarry in Ephesus until Pentecost. 9For a great and effective door has opened to me, and there are many adversaries.

16:9 many adversaries. Perhaps no New Testament church had such fierce opposition as the one in Ephesus. In spite of that opposition, the door for the gospel was open wide (2 Cor. 2:12, 13 where Paul also had an open door, but no heart to remain and preach) and Paul stayed. At the end of the experience of opposition described in 2 Corinthians 1:8–10, he wrote 1 Corinthians.

10And if Timothy comes, see that he may be with you without fear; for he

does the work of the Lord, as I also do. 11Therefore let no one despise him. But send him on his journey in peace, that he may come to me; for I am waiting for him with the brethren.

12Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.

FINAL EXHORTATIONS

13Watch, stand fast in the faith, be brave, be strong. 14Let all that you do be done with love.

15I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints— 16that you also submit to such, and to everyone who works and labors with us.

17I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. 18For they refreshed my spirit and yours. Therefore acknowledge such men.

GREETINGS AND A SOLEMN FAREWELL

19The churches of Asia greet you. Aquila and Priscilla greet you heartily in the

Lord, with the church that is in their house. 20All the brethren greet you.

Greet one another with a holy kiss. 21The salutation with my own hand—Paul's. 22If anyone does not love the Lord Jesus Christ, let him be accursed.a O Lord, come!b

23The grace of our Lord Jesus Christ be with you. 24My love be with you all in Christ Jesus. Amen.

DAY 8: From Isaiah 7 and 8, list a few of the many prophecies from Isaiah that were fulfilled in the New Testament.

In Isaiah 7:14, since Ahaz refused to choose a sign, the Lord chose His own sign, whose implementation would occur far beyond Ahaz's lifetime. "The virgin." This prophecy reached forward to the virgin birth of the Messiah, as the New Testament notes (Matt. 1:23). The Hebrew word refers to an unmarried woman and means "virgin" (Gen. 24:43; Prov. 30:19; Song 1:3; 6:8), so the birth of Isaiah's own son (8:3) could not have fully satisified the prophecy. "Shall call His name Immanuel." The title, applied to Jesus in Matthew 1:23, means "God with us."

Isaiah 8:14. "Sanctuary…stone of stumbling." Isaiah found encouragement in the Lord as his holy place of protection from his accusers. The New Testament applies this verse to corporate Israel in her ongoing rejection of Jesus as Messiah (Luke 2:34; Rom. 9:32, 33; 1 Pet. 2:8). "Both the houses of Israel." They will be collapsed until the return of the Messiah to the earth restores them.

Isaiah 8:15. "Many…shall stumble." Another prediction anticipated the stumbling of Israel, which included her rejection of her Messiah at His first advent (Luke 20:18; Rom. 9:32; 28:16).

Isaiah 8:17. "Wait on…hope." The speaker is Isaiah whose disposition was to

await the Lord's deliverance, the national salvation promised the faithful remnant (40:31; 49:23).

Isaiah 8:18. "I and the children." In their historical setting, the words refer to Isaiah and his two sons, whose names had prophetic significance (i.e., as "signs and wonders"). In Hebrews 2:13, these verses emphasize the point that Christ had fully identified Himself with mankind by taking a human nature. And He demonstrated the reality of His human nature by His reliance upon God during His earthly sojourn.

Return to September 8 Readings

The Second Epistle of Paul the Apostle

to the Corinthians

2 Corinthians 1

September 9

2 C ORINTHIANS 1:1–24

GREETING

1Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, To the church of God which is at Corinth, with all the saints who are in all Achaia:

2Grace to you and peace from God our Father and the Lord Jesus Christ.

COMFORT IN SUFFERING

3Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies

and God of all comfort, 4who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we

ourselves are comforted by God. 5For as the sufferings of Christ abound in us,

so our consolation also abounds through Christ. 6Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation

and salvation. 7And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation.

1:4 tribulation. This term refers to crushing pressure, because in Paul's life and ministry there was always something attempting to weaken him, restrict or confine his ministry, or even crush out his life. But no matter what confronted him, Paul knew God would sustain and strengthen him (12:9, 10; Rom. 8:31–38; Phil. 1:6). that we may be able to comfort. Comfort from God is not an end in itself. Its purpose is that believers also might be comforters. Having humiliated and convicted the Corinthians, God used Paul to return to them with a strengthening message after he himself had received divine strengthening ( 6:1– 13 ; 12:6–11 ; Luke 22:31 , 32 ).

DELIVERED FROM SUFFERING

8For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. 9Yes, we had the sentence of death in ourselves, that we

should not trust in ourselves but in God who raises the dead, 10who delivered us

from so great a death, and doesa deliver us; in whom we trust that He will still

deliver us, 11you also helping together in prayer for us, that thanks may be given

by many persons on oura behalf for the gift granted to us through many.

1:8 trouble which came to us in Asia. This was a recent occurrence (following the writing of 1 Corinthians) that happened in or around the city of Ephesus. The details of this situation are not known.despaired even of life. Paul faced something that was beyond human survival and was extremely discouraging because he believed it threatened to end his ministry prematurely. The Greek word for "despaired" literally means "no passage," the total absence of an exit (2 Tim. 4:6). The Corinthians were aware of what had happened to Paul, but did not realize the utter severity of it, or what God was doing through those circumstances.

1:9 the sentence of death. The word for "sentence" is a technical term that indicated the passing of an official resolution, in this case the death sentence. Paul was so absolutely sure he was going to die for the gospel that he had pronounced the sentence upon himself. not trust in ourselves but in God. God's ultimate purpose for Paul's horrible extremity. The Lord took him to the point at which he could not fall back on any intellectual, physical, or emotional human resource (12:9, 10). who raises the dead. A Jewish descriptive term for God used in synagogue worship language. Paul understood that trust in God's

power to raise the dead was the only hope of rescue from his extreme circumstances.

PAUL'S SINCERITY

12For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom

but by the grace of God, and more abundantly toward you. 13For we are not writing any other things to you than what you read or understand. Now I trust you

will understand, even to the end 14(as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus.

SPARING THE CHURCH

15And in this confidence I intended to come to you before, that you might have a

second benefit— 16to pass by way of you to Macedonia, to come again from

Macedonia to you, and be helped by you on my way to Judea. 17Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No? 18But

as God is faithful, our word to you was not Yes and No. 19For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy— was not Yes and No, but in Him was Yes. 20For all the promises of

God in Him are Yes, and in Him Amen, to the glory of God through us. 21Now He

who establishes us with you in Christ and has anointed us is God, 22who also has sealed us and given us the Spirit in our hearts as a guarantee.

23Moreover I call God as witness against my soul, that to spare you I came no more to Corinth. 24Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand.

DAY 9: Why did Paul write a second book to the Corinthians?

Paul's association with the church of Corinth began on his second missionary journey (Acts 18:1–18), when he spent 18 months (Acts 18:11) ministering there. After leaving Corinth, Paul heard of immorality in the Corinthian church and wrote a letter (since lost) to confront that sin, referred to in 1 Corinthians 5:9 . During his ministry in Ephesus, he received further reports of trouble in the Corinthian church in the form of divisions among them (1 Cor. 1:11). In addition, the Corinthians wrote Paul a letter (1 Cor. 7:1), asking for clarification of some issues. Paul responded by writing the letter known as 1 Corinthians. Planning to remain at Ephesus a little longer (1 Cor. 16:8, 9), Paul sent Timothy to Corinth (1 Cor. 4:17; 16:10, 11). Disturbing news reached the apostle (possibly from Timothy) of further difficulties at Corinth, including the arrival of self-styled false apostles.

To create the platform to teach their false gospel, the false apostles began by

assaulting the character of Paul. They had to convince the people to turn from Paul to them if they were to succeed in preaching demon doctrine. Temporarily abandoning the work at Ephesus, Paul went immediately to Corinth. The visit (known as the "painful visit," 2 Cor. 2:1) was not a successful one from Paul's perspective—someone in the Corinthian church even openly insulted him ( 2:5– 8 , 10 ; 7:12 ). Saddened by the Corinthians' lack of loyalty to defend him, seeking to spare them further reproof (1:23), and perhaps hoping time would bring them to their senses, Paul returned to Ephesus. From Ephesus, Paul wrote what is known as the "severe letter" (2:4) and sent it with Titus to Corinth (7:5–16). Leaving Ephesus after the riot sparked by Demetrius (Acts 19:23–20:1), Paul went to Troas to meet Titus (2:12, 13). But Paul was so anxious for news of how the Corinthians had responded to the "severe letter" that he could not minister there though the Lord had opened the door (2:12; 7:5). So he left for Macedonia to look for Titus (2:13). To Paul's immense relief and joy, Titus met him with the news that the majority of the Corinthians had repented of their rebellion against Paul (7:7). Wise enough to know that some rebellious attitudes still smoldered under the surface and could erupt again, Paul wrote the Corinthians the letter called 2 Corinthians. In this letter, though the apostle expressed his relief and joy at their repentance (7:8–16), his main concern was to defend his apostleship (chaps. 1–7), exhort the Corinthians to resume preparations for the collection for the poor at Jerusalem (chaps. 8, 9), and confront the false apostles head on (chaps. 10–13). He then went to Corinth, as he had written (12:14; 13:1, 2). The Corinthians' participation in the Jerusalem offering (Rom. 15:26) implies that Paul's third visit to that church was successful.

Return to September 9 Readings

2 Corinthians 2

September 10

2 C ORINTHIANS 2:1–17

1But I determined this within myself, that I would not come again to you in sorrow. 2For if I make you sorrowful, then who is he who makes me glad but the one who is made sorrowful by me?

2:2 Although Paul was sensitive to the Corinthians' pain and sadness from the past confrontation, because of his commitment to purity he would confront them again if necessary. "The one who is made sorrowful" refers to one convicted by his sin. In particular, there was apparently on Paul's last visit, a man in the church who confronted him with the accusations taken from the false teachers. The church had not dealt with that man in Paul's defense, and Paul was deeply grieved over that lack of loyalty. The only thing that would bring Paul joy would be repentance from such a one and any who agreed with him, and Paul had been waiting for it.

FORGIVE THE OFFENDER

3And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, having confidence in you all that my joy is the joy of you all. 4For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you.

5But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. 6This punishment which was inflicted by the majority is sufficient for such a man, 7so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. 8Therefore I urge you to reaffirm your love to him. 9For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. 10Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that onea for your sakes in the presence of Christ, 11lest Satan should take advantage of us; for we are not ignorant of his devices.

TRIUMPH IN CHRIST

12Furthermore, when I came to Troas to preach Christ's gospel, and a door

was opened to me by the Lord, 13I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia.

14Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. 15For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. 16To the one we are the aroma of death leading to death, and to

the other the aroma of life leading to life. And who is sufficient for these things? 17For we are not, as so many,a peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.

2:17 not, as so many. Or, "not as the majority." This specifically refers to the false teachers in Corinth and to the many other teachers and philosophers of that day who operated by human wisdom (1 Cor. 1:19, 20). peddling. From a Greek verb that means "to corrupt," this word came to refer to corrupt hucksters or con men who by their cleverness and deception were able to sell as genuine an inferior product that was only a cheap imitation. The false teachers in the church were coming with clever, deceptive rhetoric to offer a degraded, adulterated message that mixed paganism and Jewish tradition. They were dishonest men seeking personal profit and prestige at the expense of gospel truth and people's souls.

DAY 10: What was Paul's rationale for forgiveness?

Second Corinthians 2:5–11 is one of the best texts in all of Scripture on the

godly motivation for forgiveness. Paul said, "If anyone has caused grief" (v. 5). The Greek construction of this clause assumes the condition to be true—Paul is acknowledging the reality of the offense and its ongoing effect, not on him, but on the church. With this deflection of any personal vengeance, he sought to soften the charge against the penitent offender and allow the church to deal with the man and those who were with him objectively, apart from Paul's personal anguish or offense.

"This punishment…inflicted by the majority" (v. 6). This indicates that the church in Corinth had followed the biblical process in disciplining the sinning man (Matt. 18:15–20; 2 Thess. 3:6, 14). The Greek word for "punishment," used frequently in secular writings but only here in the New Testament, denoted an official legal penalty or commercial sanction that was enacted against an individual or group (city, nation). "Is sufficient." The process of discipline and punishment was enough. Now it was time to show mercy because the man had repented (Matt. 18:18, 23–35; Gal. 6:1, 2; Eph. 4:32; Col. 3:13; Heb. 12:11).

"You ought rather to forgive and comfort him" (v. 7). It was time to grant forgiveness so the man's joy would be restored (Ps. 51:12, 14; Is. 42:2, 3). Paul knew there was—and is—no place in the church for man-made limits on God's grace, mercy, and forgiveness toward repentant sinners. Such restrictions could only rob the fellowship of the joy of unity (Matt. 18:34, 35; Mark 11:25, 26). "Therefore I urge you to reaffirm your love to him."

Return to September 10 Readings

2 Corinthians 3

September 11

2 C ORINTHIANS 3:1–18

CHRIST'S EPISTLE

1Do we begin again to commend ourselves? Or do we need, as some others,

epistles of commendation to you or letters of commendation from you? 2You are

our epistle written in our hearts, known and read by all men; 3clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart.

THE SPIRIT, NOT THE LETTER

4And we have such trust through Christ toward God. 5Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is

from God, 6who also made us sufficient as ministers of the new covenant, not of

the letter but of the Spirit;a for the letter kills, but the Spirit gives life.

GLORY OF THE NEW COVENANT

7But if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, 8how will the ministry of the Spirit not be more glorious? 9For if the ministry of condemnation had glory, the ministry of righteousness exceeds much more in glory. 10For even what was made glorious had no glory in this respect, because of the glory that excels. 11For if what is passing away was glorious, what remains is much more glorious.

12Therefore, since we have such hope, we use great boldness of speech— 13unlike Moses, who put a veil over his face so that the children of Israel could

not look steadily at the end of what was passing away. 14But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. 15But even to this day,

when Moses is read, a veil lies on their heart. 16Nevertheless when one turns to

the Lord, the veil is taken away. 17Now the Lord is the Spirit; and where the

Spirit of the Lord is, there is liberty. 18But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.

3:18 we all. Not just Moses, or prophets, apostles, and preachers, but all believers. with unveiled face. Believers in the New Covenant have nothing obstructing their vision of Christ and His glory as revealed in the Scripture. beholding as in a mirror. Paul's emphasis here is not so much on the reflective capabilities of the mirror as it is on the intimacy of it. A person can bring a mirror right up to his face and get an unobstructed view. Mirrors in Paul's day were polished metal, and thus offered a far from perfect reflection. Though the vision is unobstructed and intimate, believers do not see a perfect representation of God's glory now, but will one day (1 Cor. 13:12). being transformed. A continual, progressive transformation. into the same image. As they gaze at the glory of the Lord, believers are continually being transformed into

Christlikeness. The ultimate goal of the believer is to be like Christ (Rom. 8:29; Phil. 3:12–14; 1 John 3:2), and by continually focusing on Him the Spirit transforms the believer more and more into His image. from glory to glory. From one level of glory to another level of glory from one level of manifesting Christ to another. This verse describes progressive sanctification. The more believers grow in their knowledge of Christ, the more He is revealed in their lives (Phil. 3:12–14).

DAY 11: What credentials of his apostleship did Paul give to the Corinthians?

Because Paul did not want to allow the false teachers to accuse him of being proud, he began his defense in 2 Corinthians 3:1 by posing two questions rather than making any overt claims. "Do we begin again to commend ourselves?" The Greek word for "commend" means "to introduce." Thus Paul was asking the Corinthians if he needed to reintroduce himself, as if they had never met, and prove himself once more. The form of the question demanded a negative answer. "Or do we need, as some others,…letters of commendation from you?" The false teachers also accused Paul of not possessing the appropriate documents to prove his legitimacy. Such letters were often used to introduce and authenticate someone to the first-century churches (1 Cor. 16:3, 10, 11). The false teachers undoubtedly arrived in Corinth with such letters, which they may have forged (Acts 15:1, 5) or obtained under false pretenses from prominent members of the Jerusalem church. Paul's point was that he did not need secondhand testimony when the Corinthians had firsthand proof of his sincere and godly character, as well as the truth of his message that regenerated them.

"You are our epistle written in our hearts" (v. 2). An affirmation of Paul's affection for the believers in Corinth—he held them close to his heart. "Known and read by all men." The transformed lives of the Corinthians were Paul's most eloquent testimonial, better than any secondhand letter. Their changed lives were like an open letter that could be seen and read by all men as a testimony to Paul's faithfulness and the truth of his message.

"You are an epistle of Christ" (v. 3). The false teachers did not have a letter of commendation signed by Christ, but Paul had the Corinthian believers' changed lives as proof that Christ had transformed them. "Written not with ink." Paul's letter was no human document written with ink that can fade. It was a living one. "Spirit of the living God." Paul's letter was alive, written by Christ's divine, supernatural power through the transforming work of the Holy Spirit (1 Cor. 2:4, 5; 1 Thess. 1:5). "Tablets of stone." A reference to the Ten Commandments. "Tablets of flesh…of the heart." More than just writing His Law on stone, God was writing His Law on the hearts of those people He transformed. The false teachers claimed external adherence to the Mosaic Law as the basis of salvation, but the transformed lives of the Corinthians proved that salvation was an internal change wrought by God in the heart.

Return to September 11 Readings

2 Corinthians 4

September 12

2 C ORINTHIANS 4:1–18

THE LIGHT OF CHRIST'S GOSPEL

1Therefore, since we have this ministry, as we have received mercy, we do not

lose heart. 2But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the

truth commending ourselves to every man's conscience in the sight of God. 3But

even if our gospel is veiled, it is veiled to those who are perishing, 4whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of

the glory of Christ, who is the image of God, should shine on them. 5For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your

bondservants for Jesus' sake. 6For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

CAST DOWN BUT UNCONQUERED

7But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us. 8We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair; 9persecuted, but not forsaken; struck down, but not destroyed— 10always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body. 11For we who live are always delivered to death for Jesus' sake, that the life of Jesus also may be manifested in our mortal flesh. 12So then death is working in us, but life in you.

13And since we have the same spirit of faith, according to what is written, "I

believed and therefore I spoke,"a we also believe and therefore speak, 14knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will

present us with you. 15For all things are for your sakes, that grace, having spread through the many, may cause thanksgiving to abound to the glory of God.

SEEING THE INVISIBLE

16Therefore we do not lose heart. Even though our outward man is

perishing, yet the inward man is being renewed day by day. 17For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, 18while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.

4:16 our outward man is perishing. The physical body is in the process of decay and will eventually die. On the surface Paul was referring to the normal aging process, but with the added emphasis that his lifestyle sped up that process. While not an old man, Paul wore himself out in ministry, both in the effort and pace he maintained, plus the number of beatings and attacks he absorbed from his enemies (6:4–10; 11:23–27). inward man. The soul of every believer i.e., the new creation the eternal part of the believer ( Eph. 4:24 ; Col. 3:10 ). being renewed. The growth and maturing process of the believer is constantly occurring. While the physical body is decaying, the inner self of the believer continues to grow and mature into Christlikeness (Eph. 3:16–20).

4:17 our light affliction…for a moment. The Greek word for "light" means "a weightless trifle" and "affliction" refers to intense pressure. From a human perspective, Paul's own testimony lists a seemingly unbearable litany of sufferings and persecutions he endured throughout his life (11:23–33), yet he viewed them as weightless and lasting for only a brief moment. eternal weight of glory. The Greek word for "weight" refers to a heavy mass. For Paul, the future glory he would experience with the Lord far outweighed any suffering he experienced in this world (Rom. 8:17, 18; 1 Pet. 1:6, 7).

DAY 12: Why do people not respond to the gospel?

Paul said "if our gospel is veiled, it is veiled to those who are perishing" ( 2 Cor. 4:3 ). The false teachers accused Paul of preaching an antiquated message. So Paul showed that the problem was not with the message or the messenger, but with the hearers headed for hell (1 Cor. 2:14). The preacher cannot persuade people to believe; only God can do that.

"Whose minds the god of this age has blinded" (v. 4 ). Satan ( Matt. 4:8 ; John 12:31 ; 14:30 ; 16:11 ; Eph. 2:2 ; 2 Tim. 2:26 ; 1 John 5:19 ) is the god of this age— the current world mind-set expressed by the ideals, opinions, goals, hopes, and views of the majority of people. It encompasses the world's philosophies, education, and commerce. Satan blinds men to God's truth through the world system he has created. Without a godly influence, man left to himself will follow that system, which panders to the depravity of unbelievers and deepens their moral darkness (Matt. 13:19). Ultimately, it is God who allows such blindness (John 12:40).

"For we do not preach ourselves, but Christ Jesus" (v. 5). The false teachers accused Paul of preaching for his own benefit, yet they were the ones guilty of doing so. In contrast, Paul was always humble (12:5, 9; 1 Cor. 2:3); he never promoted himself, but always preached Christ Jesus as Lord (1 Cor. 2:2). "For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God" (v. 6). A direct reference to God as Creator, who commanded physical light into existence ( Gen. 1:3 ). The same God who created physical light in the universe is the same God who must create supernatural light in the soul and usher believers from the kingdom of darkness to His kingdom of light (Col. 1:13). That means to know that Christ is God incarnate. To be saved, one must understand that the glory of God shone in Jesus Christ.

Return to September 12 Readings

2 Corinthians 5

September 13

2 C ORINTHIANS 5:1–21

ASSURANCE OF THE RESURRECTION

1For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. 2For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven, 3if indeed, having been clothed, we shall not be found naked. 4For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life. 5Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee.

6So we are always confident, knowing that while we are at home in the body we are absent from the Lord. 7For we walk by faith, not by sight. 8We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.

THE JUDGMENT SEAT OF CHRIST

9Therefore we make it our aim, whether present or absent, to be well pleasing to

Him. 10For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. 11Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.

5:10 This describes the believer's deepest motivation and highest aim in pleasing God the realization that every Christian is inevitably and ultimately accountable to Him. the judgment seat of Christ. "Judgment seat" metaphorically refers to the place where the Lord will sit to evaluate believers' lives for the purpose of giving them eternal rewards. It was an elevated platform where victorious athletes (e.g., during the Olympics) went to receive their crowns. The term is also used in the New Testament to refer to the place of judging, as when Jesus stood before Pontius Pilate (Matt. 27:19; John 19:13), but here the reference is definitely from the athletic analogy. Corinth had such a platform where both athletic rewards and legal justice were dispensed ( Acts 18:12–16 ), so the Corinthians understood Paul's reference. the things done in the body. Actions which happened during the believer's time of earthly ministry. This does not include sins, since their judgment took place at the Cross (Eph 1:7). Paul was referring to all those activities believers do during their lifetimes, which relate to their eternal reward and praise from God. What Christians do in their temporal bodies will, in His eyes, have an impact for eternity (1 Cor. 4:3–5; Rom. 12:1, 2: Rev. 22:12). whether good or bad. These Greek terms do not refer to moral good and moral evil. Matters of sin have been completely dealt with by the death of the Savior. Rather, Paul was comparing worthwhile, eternally valuable activities with useless ones.

BE RECONCILED TO GOD

12For we do not commend ourselves again to you, but give you opportunity to boast on our behalf, that you may have an answer for those who boast in appearance and not in heart. 13For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you. 14For the love of Christ compels us, because we judge thus: that if One died for all, then all died; 15and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.

16Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer. 17Therefore, if anyone is in Christ, he is a new creation; old

things have passed away; behold, all things have become new. 18Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.

5:19 God was in Christ. God by His own will and design used His Son, the only acceptable and perfect sacrifice, as the means to reconcile sinners to Himself. reconciling the world. God initiates the change in the sinner's status in that He brings him from a position of alienation to a state of forgiveness and right relationship with Himself. This again is the essence of the gospel. The word "world" should not be interpreted in any universalistic sense, which would say that everyone will be saved or even potentially reconciled. "World" refers rather to the entire sphere of mankind or humanity (Titus 2:11; 3:4), the category of beings to whom God offers reconciliation people from every ethnic group, without distinction. The intrinsic merit of Christ's reconciling death is infinite and the offer is unlimited. However, actual atonement was made only for those who believe ( John 10:11 , 15 ; 17:9 ; Acts 13:48 ; 20:28 ; Rom. 8:32 , 33 ; Eph. 5:25 ).

20Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God. 21For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

5:21 Here Paul summarized the heart of the gospel, explaining how sinners can be reconciled to God through Jesus Christ. These 15 Greek words express the doctrines of imputation and substitution like no other single verse. who knew no sin. Jesus Christ, the sinless Son of God ( Gal. 4:4 , 5 ; Luke 23:4 , 14 , 22 , 47 ; John 8:46 ; Heb. 4:15 ; 7:26 ; 1 Pet. 1:19 ; 2:22–24 ; 3:18 ; Rev. 5:2–10 ). sin for us. God the Father, using the principle of imputation, treated Christ as if He were a sinner though He was not, and had Him die as a substitute to pay the penalty for the sins of those who believe in Him (Is. 53:4–6; Gal. 3:10–13; 1 Pet. 2:24). On the cross, He did not become a sinner (as some suggest), but remained as holy as ever. He was treated as if He were guilty of all the sins ever committed by all who would ever believe, though He committed none. The wrath of God was exhausted on Him and the just requirement of God's law met for those for whom He died. the righteousness of God. Another reference to justification and imputation. The righteousness that is credited to the believer's account is the righteousness of Jesus Christ, God's Son. As Christ was not a sinner, but was treated as if He were, so believers who have not yet been made righteous (until glorification) are treated as if they were righteous.

DAY 13: What does Paul mean when he writes about being "in Christ" and someone being a "new creation" (2 Cor. 5:17)?

Paul uses the term "in Christ" when he writes about various aspects of our

relationship with Jesus Christ as Lord and Savior. These two words comprise a

brief but profound statement of the inexhaustible significance of the believer's redemption (salvation), which includes the following:

The believer's security in Christ, who bore in His body God's judgment against sin.

The believer's acceptance in (through) Christ with whom God alone is well pleased.

The believer's future assurance in Him who is the resurrection to eternal life and the sole guarantor of the believer's inheritance in heaven.

The believer's participation in the divine nature of Christ, the everlasting Word (2 Pet. 1:4).

All of the changes that Christ brings to the believer's life result in a state that can be rightly called "a new creation." The terms describe something created at a qualitatively new level of excellence. They parallel other biblical concepts like regeneration and new birth ( John 3:3 ; Eph. 2:1–3 ; Titus 3:5 ; 1 Pet. 1:23 ; 1 John 2:29 ; 3:9 ; 5:4 ). The expression includes the Christian's forgiveness of sins paid for in Christ's substitutionary death (Gal. 6:15; Eph. 4:24).

Return to September 13 Readings

2 Corinthians 6

September 14

2 C ORINTHIANS 6:1–18

MARKS OF THE MINISTRY

1We then, as workers together with Him also plead with you not to receive

the grace of God in vain. 2For He says:

6:2 Paul emphasized his point by quoting Isaiah 49:8. He was passionately concerned that the Corinthians adhere to the truth because it was God's time to save and they were messengers for helping to spread that message. now is the day of salvation. Paul applied Isaiah's words to the present situation. There is a time in God's economy when He listens to sinners and responds to those who are repentant and it was and is that time (Prov. 1:20–23; Is. 55:6; Heb. 3:7, 8; 4:7). However, there will also be an end to that time (Gen. 6:3; Prov. 1:24–33; John 9:4), which is why Paul's exhortation was so passionate.

"In an acceptable time I have heard you,

And in the day of salvation I have helped you."a

Behold, now is the accepted time; behold, now is the day of salvation. 3We give no offense in anything, that our ministry may not be blamed. 4But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses, 5in stripes, in imprisonments, in tumults, in

labors, in sleeplessness, in fastings; 6by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love, 7by the word of truth, by the

power of God, by the armor of righteousness on the right hand and on the left, 8by honor and dishonor, by evil report and good report; as deceivers, and yet

true; 9as unknown, and yet well known; as dying, and behold we live; as chastened, and yet not killed; 10as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

6:7 by the word of truth. The Scriptures, the revealed Word of God (Col. 1:5; James 1:18). During his entire ministry, Paul never operated beyond the boundaries of the direction and guidance of divine revelation. by the power of God. Paul did not rely on his own strength when he ministered (1 Cor. 1:18; 2:1–5; Rom. 1:16). by the armor of righteousness. Paul did not fight Satan's kingdom with human resources, but with spiritual virtue (10:3–5; Eph. 6:10–18). the right hand…the left. Paul had both offensive tools, such as the sword of the Spirit, and defensive tools, such as the shield of faith and the helmet of salvation, at his disposal.

BE HOLY

11O Corinthians! We have spoken openly to you, our heart is wide open. 12You are not restricted by us, but you are restricted by your own affections. 13Now in return for the same (I speak as to children), you also be open. 14Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? 15And what accord has Christ with Belial? Or what part has a

believer with an unbeliever? 16And what agreement has the temple of God

with idols? For youa are the temple of the living God. As God has said:

"I will dwell in them And walk among them. I will be their God, And they shall be My people."b

17Therefore

"Come out from among them And be separate, says the Lord. Do not touch what is unclean, And I will receive you."a

18"I will be a Father to you, And you shall be My sons and daughters, Says the LORD Almighty."a

DAY 14: What did Paul mean by warning believers to not become "unequally yoked together with unbelievers"?

Paul's use of this phrase in 2 Corinthians 6:14 is an illustration taken from Old Testament prohibitions to Israel regarding the work-related joining together of two different kinds of livestock (Deut. 22:10). By this analogy, Paul taught that

it is not right to join together in common spiritual enterprise with unbelievers— a relationship that would be detrimental to the Christian's testimony within the body of Christ. It is impossible under such an arrangement for things to be done to God's glory (1 Cor. 5:9–13; 6:15–18; 10:7–21; James 4:4; 1 John 2:15). This was especially important for the Corinthians because of the threats from the false teachers and the surrounding pagan idolatry. But this command does not mean believers should end all associations with unbelievers. That would defy the purpose for which God saved believers and left them on earth (Matt. 28:19, 20; 1 Cor. 9:19–23).

"And what accord has Christ with Belial?" (v. 15). An ancient name for Satan, the utterly worthless one (Deut. 13:13). This contrasts sharply with Jesus Christ, the worthy One with whom believers are to be in fellowship. "And what agreement has the temple of God with idols?" (v. 16). The temple of God (true Christianity) and idols (idolatrous, demonic false religions) are utterly incompatible. "You are the temple of the living God." Believers individually are spiritual houses (5:1) in which the Spirit of Christ dwells. "As God has said." Paul supported his statement by referring to a blend of Old Testament texts ( Lev. 26:11 , 12 ; Jer. 24:7 ; 31:33 ; Ezek. 37:26 , 27 ; Hos. 2:2 , 3 ). Paul drew from Isaiah 52:11 and elaborated on the command to be spiritually separated. It is not only irrational and sacrilegious but disobedient to be bound together with unbelievers. When believers are saved, they are to disengage themselves from all forms of false religion and make a clean break from all sinful habits and old idolatrous patterns. "Be separate." This is a command for believers to be as Christ was (Heb. 7:26).

Return to September 14 Readings

2 Corinthians 7

September 15

2 C ORINTHIANS 7:1–16

1Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

7:1 these promises. The Old Testament promises Paul quoted in 6:16–18. Scripture often encourages believers to action based on God's promises ( Rom. 12:1 ; 2 Pet. 1:3 ). let us cleanse ourselves. The form of this Greek verb indicates that this is something each Christian must do in his own life. filthiness. This Greek word, which appears only here in the New Testament, was used 3 times in the Greek Old Testament to refer to religious defilement or unholy alliances with idols, idol feasts, temple prostitutes, sacrifices, and festivals of worship. flesh and spirit. False religion panders to the human appetites represented by both "flesh and spirit." While some believers for a time might avoid succumbing to fleshly sins associated with false religion, the Christian who exposes his mind to false teaching cannot avoid contamination by the devilish ideologies and blasphemies that assault the purity of divine truth and blaspheme God's name. perfecting holiness. The Greek word for "perfecting" means "to finish" or "to complete" (8:6). "Holiness" refers to separation from all that would defile both the body and the mind. Complete or perfect holiness was embodied only in Christ; thus, believers are to pursue Him ( 3:18 ; Lev. 20:26 ; Matt. 5:48 ; Rom. 8:29 ; Phil. 3:12–14 ; 1 John 3:2 , 3 ).

THE CORINTHIANS' REPENTANCE

2Open your hearts to us. We have wronged no one, we have corrupted no one, we have cheated no one. 3I do not say this to condemn; for I have

said before that you are in our hearts, to die together and to live together. 4Great is my boldness of speech toward you, great is my boasting on your behalf. I am filled with comfort. I am exceedingly joyful in all our tribulation.

5For indeed, when we came to Macedonia, our bodies had no rest, but we

were troubled on every side. Outside were conflicts, inside were fears. 6Nevertheless God, who comforts the downcast, comforted us by the coming of Titus, 7and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more.

8For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. 9Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. 10For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. 11For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter. 12Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you.

THE JOY OF TITUS

13Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all. 14For if in anything I have boasted to him about you, I am not ashamed. But as we spoke all things to you in truth, even so our boasting to Titus was found true. 15And his affections are greater for you as he remembers the obedience of you all, how with fear and trembling you received him. 16Therefore I rejoice that I have confidence in you in everything.

DAY 15: What are the characteristics of true repentance?

Paul's first letter to the Corinthians produced a sorrow in the believers that led them to repent of their sins (2 Cor. 7:9). "Repentance" refers to the desire to turn from sin and restore one's relationship to God. "Godly sorrow produces repentance leading to salvation" (v. 10). "Godly sorrow" refers to sorrow that is according to the will of God and produced by the Holy Spirit. True repentance cannot occur apart from such a genuine sorrow over one's sin. Repentance is at the very heart of and proves one's salvation: unbelievers repent of their sin initially when they are saved, and then as believers, repent of their sins continually to keep the joy and blessing of their relationship to God.

Verse 11 provides a look at how genuine repentance will manifest itself in one's attitudes. "Diligence." Better translated, "earnestness" or "eagerness." It is the initial reaction of true repentance to eagerly and aggressively pursue righteousness. This is an attitude that ends indifference to sin and complacency about evil and deception. "What clearing of yourselves." A desire to clear one's name of the stigma that accompanies sin. The repentant sinner restores the trust and confidence of others by making his genuine repentance known. "Indignation." Often associated with righteous indignation and holy anger. Repentance leads to anger over one's sin and displeasure at the shame it has brought on the Lord's name and His people. "Fear." This is reverence toward God, who is the One most offended by sin. Repentance leads to a healthy fear of the One who chastens and judges sin. "Vehement desire." This could be

translated "yearning," or "a longing for," and refers to the desire of the repentant sinner to restore the relationship with the one who was sinned against. "Zeal." This refers to loving someone or something so much that one hates anyone or anything that harms the object of this love. "Vindication." This could be translated "avenging of wrong," and refers to the desire to see justice done. The repentant sinner no longer tries to protect himself; he wants to see the sin avenged no matter what it might cost him. "To be clear in this matter." The essence of repentance is an aggressive pursuit of holiness, which was characteristic of the Corinthians. The Greek word for "clear" means "pure" or "holy." They demonstrated the integrity of their repentance by their purity.

Return to September 15 Readings

2 Corinthians 8

September 16

2 C ORINTHIANS 8:1–24

EXCEL IN GIVING

1Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia: 2that in a great trial of affliction the abundance of

their joy and their deep poverty abounded in the riches of their liberality. 3For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing, 4imploring us with much urgency that we would receivea

the gift and the fellowship of the ministering to the saints. 5And not only as we had hoped, but they first gave themselves to the Lord, and then to us by the will of God. 6So we urged Titus, that as he had begun, so he would also

complete this grace in you as well. 7But as you abound in everything—in faith, in speech, in knowledge, in all diligence, and in your love for us—see that you abound in this grace also.

CHRIST OUR PATTERN

8I speak not by commandment, but I am testing the sincerity of your love by

the diligence of others. 9For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.

8:9 though He was rich. A reference to the eternality and preexistence of Christ. As the Second Person of the Trinity, Christ is as rich as God is rich. He owns everything, and possesses all power, authority, sovereignty, glory, honor, and majesty (Is. 9:6; Mic. 5:2; John 1:1; 8:58; 10:30; 17:5; Col. 1:15–18; 2:9; Heb. 1:3). He became poor. A reference to Christ's Incarnation (John 1:14; Rom. 1:3; 8:3; Gal. 4:4; Col. 1:20; 1 Tim. 3:16; Heb. 2:7). He laid aside the independent exercise of all His divine prerogatives, left His place with God, took on human form, and died on a cross like a common criminal (Phil. 2:5–8). that you…might become rich. Believers become spiritually rich through the sacrifice and impoverishment of Christ (Phil. 2:5–8). They become rich in salvation, forgiveness, joy, peace, glory, honor, and majesty (1 Cor. 1:4, 5; 3:22; Eph. 1:3; 1 Pet. 1:3, 4). They become joint heirs with Christ (Rom. 8:17).

10And in this I give advice: It is to your advantage not only to be doing what you

began and were desiring to do a year ago; 11but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a

completion out of what you have. 12For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have.

8:12 willing mind. Paul spoke of a readiness and eagerness to give. God is

most concerned with the heart attitude of the giver, not the amount he gives (9:7;

Mark 12:41–44). according to what one has. Whatever one has is the resource out of which he should give. That is why there are no set amounts or percentages for giving anywhere stated in the New Testament. The implication is that if one has much, he can give much; if he has little, he can give only little (9:6). not according to what he does not have. Believers do not need to go into debt to give nor lower themselves to a poverty level. God never asks believers to impoverish themselves. The Macedonians received a special blessing of grace from God to give the way they did.

13For I do not mean that others should be eased and you burdened; 14but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack—that there may be equality. 15As it is written, "He who gathered much had nothing left over, and he who gathered little had no lack."a

COLLECTION FOR THE JUDEAN SAINTS

16But thanks be to God who putsa the same earnest care for you into the heart of Titus. 17For he not only accepted the exhortation, but being more

diligent, he went to you of his own accord. 18And we have sent with him the

brother whose praise is in the gospel throughout all the churches, 19and not only that, but who was also chosen by the churches to travel with us with this gift, which is administered by us to the glory of the Lord Himself and to show your ready mind, 20avoiding this: that anyone should blame us in this lavish

gift which is administered by us— 21providing honorable things, not only in the sight of the Lord, but also in the sight of men.

22And we have sent with them our brother whom we have often proved diligent in many things, but now much more diligent, because of the great confidence which we

have in you. 23If anyone inquires about Titus, he is my partner and fellow worker concerning you. Or if our brethren are inquired about, they are messengers of the

churches, the glory of Christ. 24Therefore show to them, anda before the churches, the proof of your love and of our boasting on your behalf.

DAY 16: How did the Macedonians exemplify freewill giving?

The generosity of the churches of Macedonia that Paul addresses in 2 Corinthians 8:1 was motivated by God's grace. Paul did not merely commend those churches for a noble human work, but instead gave the credit to God for what He did through them. Paul's reference was to the churches at Philippi, Thessalonica, and Berea (Acts 17:11). This was basically an impoverished province that had been ravaged by many wars and even then was being plundered by Roman authority and commerce.

In spite of their difficult circumstances, the churches' joy rose above their pain because of their devotion to the Lord and the causes of His kingdom. It was through the "abundance of their joy" (v. 2) that it was given despite their "deep poverty." "Poverty" refers to the most severe type of economic deprivation, the kind that caused a person to become a beggar. "Riches of their liberality." The

Greek word for "liberality" can be translated "generosity" or "sincerity." It is the opposite of duplicity or being double-minded. The Macedonian believers were rich in their single-minded, selfless generosity to God and to others.

In v. 3, Paul highlighted 3 elements of the Macedonians' giving which summed up the concept of freewill giving: 1) "according to their ability." Giving is proportionate—God sets no fixed amount or percentage and expects His people to give based on what they have (Luke 6:38; 1 Cor. 16:2); 2) "beyond their ability." Giving is sacrificial. God's people are to give according to what they have, yet it must be in proportions that are sacrificial ( Matt. 6:25–34 ; Mark 12:41–44 ; Phil. 4:19 ); and 3) "freely willing"—literally "one who chooses his own course of action." Giving is voluntary—God's people are not to give out of compulsion, manipulation, or intimidation. Freewill giving has always been God's plan ( 9:6 ; Gen. 4:2–4 ; 8:20 ; Ex. 25:1 , 2 ; 35:4 , 5 , 21 , 22 ; 36:5–7 ; Num. 18:12 ; Deut. 16:10 , 17 ; 1 Chr. 29:9 ; Prov. 3:9 , 10 ; 11:24 ; Luke 19:1–8 ). Freewill giving is not to be confused with tithing, which related to the national taxation system of Israel (Lev. 27:30) and is paralleled in the New Testament and the present by paying taxes (Matt. 22:21; Rom. 13:6, 7).

Return to September 16 Readings

2 Corinthians 9

September 17

2 C ORINTHIANS 9:1–15

ADMINISTERING THE GIFT

1Now concerning the ministering to the saints, it is superfluous for me to write

to you; 2for I know your willingness, about which I boast of you to the Macedonians, that Achaia was ready a year ago; and your zeal has stirred up the majority. 3Yet I have sent the brethren, lest our boasting of you should be

in vain in this respect, that, as I said, you may be ready; 4lest if some Macedonians come with me and find you unprepared, we (not to mention you!) should be ashamed of this confident boasting.a 5Therefore I thought it necessary to exhort the brethren to go to you ahead of time, and prepare your generous gift beforehand, which you had previously promised, that it may be ready as a matter of generosity and not as a grudging obligation.

THE CHEERFUL GIVER

6But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. 7So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver. 8And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work. 9As it is written:

"He has dispersed abroad, He has given to the poor; His righteousness endures forever."a

10Now maya He who supplies seed to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness, 11while you are enriched in everything for all liberality, which causes thanksgiving through us to God. 12For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God, 13while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel of Christ, and for your liberal sharing with them and all men, 14and by their prayer for you, who long for you because of the exceeding grace of God in you. 15Thanks be to God for His indescribable gift!

9:12 administration of this service. "Administration," which may also be translated "service," is a priestly word from which we get "liturgy." Paul viewed the entire collection project as a spiritual, worshipful enterprise that was primarily being offered to God to glorify Him. supplies the needs of the saints. The Greek word for "supplies" is a doubly intense term that could be rendered "really, fully supplying." This indicates the Jerusalem church had an extremely great need. Many residents of Jerusalem had undoubtedly lost their jobs in the waves of persecution that came after the martyrdom of Stephen (Acts 8:1). However, the Corinthians were wealthy enough (they had not yet suffered

persecution and deprivation like the Macedonians) to help meet the huge need with a generous monetary gift.

9:15 Paul summarized his discourse by comparing the believer's act of giving with what God did in giving Jesus Christ (Rom. 8:32), "His indescribable gift." God buried His Son and reaped a vast harvest of those who put their faith in the resurrected Christ (John 12:24). That makes it possible for believers to joyfully, sacrificially, and abundantly sow and reap. As they give in this manner, they show forth Christ's likeness (John 12:25, 26; Eph. 5:1, 2).

DAY 17: What does God look for in our financial giving?

"He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully" (2 Cor. 9:6). The simple, self-evident agrarian principle—which Paul applied to Christian giving—that the harvest is directly proportionate to the amount of seed sown (Prov. 11:24, 25; 19:17; Luke 6:38; Gal. 6:7). When a generous believer gives by faith and trust in God, with a desire to produce the greatest possible blessing, that person will receive that kind of a harvest of blessing (Prov. 3:9, 10; 28:27; Mal. 3:10). God gives a return on the amount one invests with Him (Luke 6:38).

"So let each one give as he purposes in his heart" (v. 7). The term translated "purposes" indicates a premeditated, predetermined plan of action that is done from the heart voluntarily, but not impulsively. "Grudgingly." Literally, "with grief," "sorrow," or "sadness," which indicates an attitude of depression, regret, and reluctance that accompanies something done strictly out of a sense of duty and obligation, but not joy. "Of necessity" or "compulsion." This refers to external pressure and coercion, quite possibly accompanied by legalism.

Believers are not to give based on the demands of others or according to any arbitrary standards or set amounts. "God loves a cheerful giver." God has a unique, special love for those who are happily committed to generous giving. The Greek word for "cheerful" is the word from which we get "hilarious," which suggests that God loves a heart that is enthusiastically thrilled with the pleasure of giving.

God possesses an infinite amount of grace, and He gives it lavishly, without holding back (v. 9). Here "grace" does not refer to spiritual graces but to money and material needs. When the believer generously—and wisely— gives of his material resources, God graciously replenishes them so he always has plenty and will not be in need (2 Chr. 31:10). "Always having all sufficiency." In secular Greek philosophy, this was the proud contentment of self-sufficiency that supposedly led to true happiness. Paul sanctifies the secular term and says that God, not man, will supply everything needed for real happiness and contentment (Phil. 4:19). "May have an abundance for every good work." God gives back lavishly to generous, cheerful givers, not so they may satisfy selfish, nonessential desires, but so they may meet the variety of needs others have (Deut. 15:10, 11).

Return to September 17 Readings

2 Corinthians 10

September 18

2 C ORINTHIANS 10:1–18

THE SPIRITUAL WAR

1Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ—who in presence am lowly among you, but being absent am bold toward you. 2But I beg you that when I am present I may not be bold with that confidence by which I intend to be bold against some, who think of us as if we walked according to the flesh. 3For though we walk in the flesh, we do not war according to the flesh. 4For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, 5casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, 6and being ready to punish all disobedience when your obedience is fulfilled.

10:4 our warfare. The motif of the Christian life as warfare is a common one in the New Testament (6:7; Eph. 6:10–18; 1 Tim. 1:18; 2 Tim. 2:3, 4; 4:7). carnal. Human. strongholds. The metaphor would have been readily understandable to the Corinthians since Corinth, like most ancient cities, had a fortress in which its residents could take refuge. The formidable spiritual strongholds manned by the forces of hell can be demolished only by spiritual weapons wielded by godly believers singularly the "sword of the Spirit" ( Eph. 6:17 ), since only the truth of God's Word can defeat satanic falsehoods. This is the true spiritual warfare. Believers are not instructed in the New Testament to assault demons or Satan, but to assault error with the truth. That is our battle (John 17:17; Heb. 4:12).

10:5 arguments. Thoughts, ideas, speculations, reasonings, philosophies, and

false religions are the ideological forts in which men barricade themselves against God and the gospel (1 Cor. 3:20). every thought into captivity. Emphasizes the total destruction of the fortresses of human and satanic wisdom and the rescuing of those inside from the damning lies that had enslaved them.

REALITY OF PAUL'S AUTHORITY

7Do you look at things according to the outward appearance? If anyone is convinced in himself that he is Christ's, let him again consider this in himself, that just as he is Christ's, even so we are Christ's.a 8For even if I should boast somewhat more about our authority, which the Lord gave usa

for edification and not for your destruction, I shall not be ashamed— 9lest I seem to terrify you by letters. 10"For his letters," they say, "are weighty and

powerful, but his bodily presence is weak, and his speech contemptible." 11Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present.

LIMITS OF PAUL'S AUTHORITY

12For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise. 13We, however, will not boast beyond measure, but within the limits of the sphere which God appointed us—a sphere which especially includes you. 14For we are not overextending ourselves (as though our authority did not extend to you), for it was to you that we came with the gospel of Christ; 15not boasting of things beyond measure, that is, in other men's labors, but having hope, that as your faith is increased, we shall be greatly enlarged by you in our sphere, 16to preach the gospel in the regions beyond you, and not to boast in another man's sphere of accomplishment.

17But "he who glories, let him glory in the LORD."a 18For not he who commends

himself is approved, but whom the Lord commends.

DAY 18: Why does the tone of 2 Corinthians change so abruptly between 9:15 and 10:1?

Even a casual reader usually notices the abrupt change in tone that occurs between the ninth and tenth chapters. This apparent difference has prompted various explanations of the relationship between chapters 1–9 and 10–13. Some argue that chapters 10–13 were originally part of the "severe letter" (2:4), and hence belong chronologically before chapters 1–9. Chapters 10–13 cannot, however, have been written before chapters 1– 9, since they refer to Titus's visit as a past event (12:18; 8:6). Further, the offender whose defiance of Paul prompted the "severe letter" ( 2:5–8 ) is nowhere mentioned in chapters 10– 13 . Others agree that chapters 10–13 belong after chapters 1–9, but believe they form a separate letter. They assume that Paul, after sending chapters 1–9 to the Corinthians, received reports of new trouble at Corinth and wrote chapters 10– 13 in response. A variation of this view is that Paul paused in his writing of 2 Corinthians after chapters 1–9, then heard bad news from Corinth before he resumed writing chapters 10–13. This view preserves the unity of 2 Corinthians; however, Paul does not mention anywhere in chapters 10–13 that he received any fresh news from Corinth. The best interpretation views 2 Corinthians as a unified letter, with chapters 1– 9 addressed to the repentant majority ( 2:6 ) and chapters 10– 13 to the minority still influenced by the false teachers. The support for this view is that: 1) there is no historical evidence (from Greek manuscripts, the writings of the church fathers, or early translations) that chapters 10–13 ever circulated as a separate letter—all Greek manuscripts have them following chapters 1–9; 2) the differences in tone between chapters 10–13 and 1–9 have been exaggerated (11:11; 12:14 with 6:11; 7:2); and 3) chapters 10–13 form the logical conclusion to chapters 1–9, as Paul prepared the Corinthians for his promised visit (1:15, 16; 2:1–3).

Return to September 18 Readings

2 Corinthians 11

September 19

2 C ORINTHIANS 11:1–15

CONCERN FOR THEIR FAITHFULNESS

1Oh, that you would bear with me in a little folly—and indeed you do bear with

me. 2For I am jealous for you with godly jealousy. For I have betrothed you to

one husband, that I may present you as a chaste virgin to Christ. 3But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicitya that is in Christ. 4For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted —you may well put up with it!

PAUL AND FALSE APOSTLES

5For I consider that I am not at all inferior to the most eminent apostles. 6Even though I am untrained in speech, yet I am not in knowledge. But we have been thoroughly manifesteda among you in all things.

7Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge? 8I robbed other churches, taking wages from them to minister to you. 9And when I was present with you, and in need, I was a burden to no one, for what I lacked the brethren who came from Macedonia supplied. And in everything I kept myself from being burdensome to you, and so I will keep myself. 10As the truth of Christ is in me, no one shall stop me from this boasting in the regions of Achaia. 11Why? Because I do not love you? God knows!

11:7 free of charge. Greek culture measured the importance of a teacher by the fee he could command. The false apostles therefore accused Paul of being a counterfeit, since he refused to charge for his services (1 Cor. 9:1–15). They convinced the Corinthians to be offended by Paul's refusal to accept support from them, offering that as evidence that he did not love them (v. 11). Paul's resort to manual labor to support himself (Acts 18:1–3) also embarrassed the Corinthians, who felt such work to be beneath the dignity of an apostle. With biting irony Paul asked his accusers how foregoing his right to support could possibly be a sin. In fact, by refusing support he had humbled himself so they could be exalted, i.e., lifted out of their sin and idolatry.

12But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast. 13For such are false apostles, deceitful workers,

transforming themselves into apostles of Christ. 14And no wonder! For Satan

himself transforms himself into an angel of light. 15Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.

11:13–15 No longer speaking with veiled irony or defending himself, Paul bluntly and directly exposed the false apostles for what they were emissaries of Satan. Not only was their claim to apostleship false, so also was their doctrine. As satanic purveyors of false teaching, they were under the curse of Galatians 1:8 , 9 . Paul's forceful language may seem harsh, but it expressed the godly jealousy he felt for the Corinthians. Paul was unwilling to sacrifice truth for the sake of unity.

DAY 19: Why was Paul so emotional about the Corinthians' spiritual welfare?

In 2 Corinthians 11:2, Paul said, "I am jealous for you with godly jealousy." Paul was concerned to the point of jealousy, a zeal for their spiritual purity. Jealousy inspired by zeal for God's causes, and thus similar to God's own jealousy for His holy name and His people's loyalty ( Ex. 20:5 ; 34:14 ; Deut. 4:24 ; 5:9 ; 6:15 ; 32:16 , 21 ; Josh. 24:19 ; Ps. 78:58 ; Ezek. 39:25 ; Nah. 1:2 ). "I have betrothed you to one husband." As their spiritual father (12:14; 1 Cor. 4:15; 9:1, 2), Paul portrayed the Corinthians like a daughter, whom he betrothed to Jesus Christ (at their conversion). "A chaste virgin to Christ." Having betrothed or pledged the Corinthians to Christ, Paul wanted them to be pure until the marriage day finally arrived (Rev. 19:7).

Paul compared the danger facing the Corinthian church to Eve's deception by Satan (v. 3). He feared the Corinthians, like Eve, would fall prey to satanic lies and have their minds corrupted. The tragic result would be the abandonment of their simple devotion to Christ in favor of the sophisticated error of the false apostles. Paul's allusion to Genesis 3 implies that the false apostles were Satan's

emissaries—a truth that he later made explicit (vv. 13–15).

The false apostles came into the Corinthian church from the outside—just as Satan did into the Garden (v. 4). It is likely that they were Palestinian Jews (v. 22; Acts 6:1) who allegedly sought to bring the Corinthians under the sway of the Jerusalem church. They were in a sense Judaizers, seeking to impose Jewish customs on the Corinthians. Unlike the Judaizers who plagued the Galatian churches (Gal. 5:2), however, the false apostles at Corinth apparently did not insist that the Corinthians be circumcised. Nor did they practice a rigid legalism; in fact, they apparently encouraged licentiousness (12:21). Their fascination with rhetoric and oratory (10:10) suggests they had been influenced by Greek culture and philosophy.

Though their teaching may have differed from the Galatian Judaizers, it was just as deadly. "Another Jesus…a different spirit…a different gospel" (v. 4). Paul's quarrel with the false apostles was not personal, but doctrinal. Those who adulterated the true gospel received Paul's strongest condemnation (Gal. 1:6–9). Paul's fear that the Corinthians would embrace the damning lies of the false apostles prompted his jealous concern for them.

Return to September 19 Readings

September 20

2 C ORINTHIANS 11:16–33

RELUCTANT BOASTING

16I say again, let no one think me a fool. If otherwise, at least receive me as a

fool, that I also may boast a little. 17What I speak, I speak not according to the

Lord, but as it were, foolishly, in this confidence of boasting. 18Seeing that many

boast according to the flesh, I also will boast. 19For you put up with fools gladly,

since you yourselves are wise! 20For you put up with it if one brings you into bondage, if one devours you, if one takes from you, if one exalts himself, if one strikes you on the face. 21To our shame I say that we were too weak for that! But in whatever anyone is bold—I speak foolishly—I am bold also.

11:19–21 These verses contain some of the most scathing sarcasm Paul ever penned, demonstrating the seriousness of the situation at Corinth and revealing the jealous concern of a godly pastor. Paul did not view his disagreement with the false apostles as a mere academic debate; the souls of the Corinthians and the purity of the gospel were at stake.

11:20 brings you into bondage. The Greek verb translated by this phrase appears elsewhere in the New Testament only in Galatians 2:4, where it speaks of the Galatians' enslavement by the Judaizers. The false apostles had robbed the Corinthians of their freedom in Christ (Gal. 5:1). devours you. Or "preys upon you." This probably refers to the false teachers' demands for financial support (the same verb appears in Luke 20:47 where Jesus denounces the Pharisees for devouring widows' houses). takes from you. Better translated "takes advantage of you." The false apostles were attempting to catch the Corinthians like fish in a net (Luke 5:5, 6). exalts himself. This refers to one who is presumptuous, puts on airs, acts arrogantly, or lords it over people (1 Pet. 5:3). strikes you on the face. The false apostles may have physically abused the Corinthians, but the

phrase is more likely used in a metaphorical sense (1 Cor. 9:27) to speak of the false teachers' humiliation of the Corinthians. To strike someone on the face was a sign of disrespect and contempt (1 Kin. 22:24; Luke 22:64; Acts 23:2).

SUFFERING FOR CHRIST

22Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed

of Abraham? So am I. 23Are they ministers of Christ?—I speak as a fool—I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. 24From the Jews five times I received forty stripes

minus one. 25Three times I was beaten with rods; once I was stoned; three

times I was shipwrecked; a night and a day I have been in the deep; 26in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness— 28besides the other things, what comes upon me daily: my

deep concern for all the churches. 29Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation?

30If I must boast, I will boast in the things which concern my infirmity. 31The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying. 32In Damascus the governor, under Aretas the king, was guarding the

city of the Damascenes with a garrison, desiring to arrest me; 33but I was let down in a basket through a window in the wall, and escaped from his hands.

DAY 20: What had being a minister of Christ cost the apostle Paul?

Contrasting his ministry to the false apostles in 2 Corinthians 11:23, Paul spoke of "in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often." This is a general summation of Paul's sufferings for the gospel. The next few verses give specific examples, many of which are not found in Acts.

"Forty stripes minus one" (v. 24). Deuteronomy 25:1–3 set 40 as the maximum number that could legally be administered. In Paul's day the Jews reduced that number by one to avoid accidentally going over the maximum. Jesus warned

that His followers would receive such beatings (Matt. 10:17).

"Beaten with rods" (v. 25). Refers to Roman beatings with flexible sticks tied together (Acts 16:22, 23). "Once I was stoned"—at Lystra (Acts 14:19, 20). "Three times I was shipwrecked." Not including the shipwreck on his journey as a prisoner to Rome (Acts 27), which had not yet taken place. Paul had been on several sea voyages up to this time, giving ample opportunity for the 3 shipwrecks to have occurred. "A night and a day I have been in the deep." At least one of the shipwrecks was so severe that Paul spent an entire day floating on the wreckage, waiting to be rescued.

"In perils" (v. 26). Those connected with his frequent travels. "Waters" (rivers) and "robbers" posed a serious danger to travelers in the ancient world. Paul's journey from Perga to Pisidian Antioch (Acts 13:14), for example, required him to travel through the robber-infested Taurus Mountains and to cross two dangerous, flood-prone rivers. Paul was frequently in danger from his "own countrymen" (Acts 9:23, 29; 13:45; 14:2, 19; 17:5; 18:6, 12–16; 20:3, 19; 21:27–32) and, less often, from "Gentiles" (Acts 16:16–40; 19:23–20:1). "False brethren." Those who appeared to be Christians, but were not, such as the false apostles (v. 13) and the Judaizers (Gal. 2:4).

And far worse than the occasional physical suffering Paul endured— weariness and toil, sleeplessness, hunger, thirst, fastings, and cold— was the constant, daily burden of concern for the churches that he felt (v. 28). Those who were "weak" (Rom. 14; 1 Cor. 8) in faith or were "made to stumble" into sin caused him intense emotional pain.

Return to September 20 Readings

2 Corinthians 12

September 21

2 C ORINTHIANS 12:1–21

THE VISION OF PARADISE

1It is doubtlessa not profitable for me to boast. I will come to visions and

revelations of the Lord: 2I know a man in Christ who fourteen years ago— whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven. 3And I know such a man—whether in the body or out of the body I do not know, God knows— 4how he was caught up into Paradise and heard inexpressible

words, which it is not lawful for a man to utter. 5Of such a one I will boast; yet

of myself I will not boast, except in my infirmities. 6For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me.

12:2–4 Since it took place 14 years before the writing of 2 Corinthians, the specific vision Paul relates cannot be identified with any incident recorded in Acts. It probably took place between his return to Tarsus from Jerusalem ( Acts 9:30 ) and the start of his missionary journeys ( Acts 13:1–3 ). caught up to the third heaven…caught up into Paradise. Paul was not describing two separate visions "the third heaven" and "Paradise" are the same place (Rev. 2:7, which says the tree of life is in Paradise, with Rev. 22:14, which says it is in heaven). The first heaven is the earth's atmosphere (Gen. 8:2; Deut. 11:11; 1 Kin. 8:35); the second is interplanetary and interstellar space (Gen. 15:5; Ps. 8:3; Is. 13:10); and the third the abode of God (1 Kin. 8:30; 2 Chr. 30:27; Ps. 123:1).

THE THORN IN THE FLESH

7And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. 8Concerning this thing I pleaded with the Lord three times that it might depart from me. 9And He said to me, "My grace is sufficient for you, for My strength is made perfect in weakness." Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. 10Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong.

12:8 I pleaded…three times. Paul, longing for relief from this painful hindrance to his ministry, went to his Lord, begging Him (the use of the definite article with "Lord" shows Paul's prayer was directed to Jesus) to remove it. The demons are only subject to His authority. The 3-fold repetition of Paul's request parallels that of Jesus in Gethsemane (Mark 14:32–41). Both Paul and Jesus had their requests denied, but were granted grace to endure their ordeals.

12:9 My grace is sufficient for you. The present tense of the verb translated "is sufficient" reveals the constant availability of divine grace. God would not remove the thorn, as Paul had requested, but would continually supply him with grace to endure it (1 Cor. 15:10; Phil. 4:13; Col. 1:29). My strength is made perfect in weakness. The weaker the human instrument, the more clearly God's grace shines forth.

SIGNS OF AN APOSTLE

11I have become a fool in boasting;a you have compelled me. For I ought to have been commended by you; for in nothing was I behind the most eminent apostles, though I am nothing. 12Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds. 13For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong!

LOVE FOR THE CHURCH

14Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children. 15And I will very gladly spend and be spent for your souls; though the more abundantly I love you, the less I am loved.

16But be that as it may, I did not burden you. Nevertheless, being crafty, I caught you by cunning! 17Did I take advantage of you by any of those whom I sent to you? 18I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps?

19Again, do you thinka that we excuse ourselves to you? We speak before

God in Christ. But we do all things, beloved, for your edification. 20For I fear lest, when I come, I shall not find you such as I wish, and that I shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits,

tumults; 21lest, when I come again, my God will humble me among you, and I shall mourn for many who have sinned before and have not repented of the uncleanness, fornication, and lewdness which they have practiced.

DAY 21: To what was Paul referring by the term "thorn in the flesh"?

Paul began his account about the "thorn in the flesh" by indicating the reason it was given to him—"lest I should be exalted above measure." The assault was painful, but purposeful. As with Job, Satan was the immediate cause, but God was the ultimate cause. God was allowing Satan to bring this severe trouble in the church for the purpose of humbling Paul who, having had so many revelations, including a trip to heaven and back, would have been proud.

Paul's use of the word "messenger" (Greek, angellos, or angel) from Satan suggests the "thorn in the flesh" (literally, "a stake for the flesh") was a demon, not a physical illness. Of the 188 uses of the Greek word angellos in the New

Testament, at least 180 are in reference to angels. This angel was from Satan, a demon afflicting Paul.

Possibly, the best explanation for this demon was that he was indwelling the ring leader of the Corinthian conspiracy, the leader of the false apostles. Through them he was tearing up Paul's beloved church and thus driving a painful stake through Paul. Further support for this view comes from the context of chapters 10–13, which is one of fighting adversaries (the false prophets). The verb translated "buffet" always refers to ill treatment from other people ( Matt. 26:67 ; Mark 14:65 ; 1 Cor. 4:11 ; 1 Pet. 2:20 ). Finally, the Old Testament describes Israel's personal opponents as thorns ( Num. 33:55 ; Josh. 23:13 ; Judg. 2:3 ; Ezek. 28:24 ).

Return to September 21 Readings

2 Corinthians 13

September 22

2 C ORINTHIANS 13:1–14

COMING WITH AUTHORITY

1This will be the third time I am coming to you. "By the mouth of two or three

witnesses every word shall be established."a 2I have told you before, and foretell as if I were present the second time, and now being absent I writea to those who have sinned before, and to all the rest, that if I come again I will not spare— 3since you seek a proof of Christ speaking in me, who is not weak toward you, but mighty in you. 4For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you.

5Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are

disqualified. 6But I trust that you will know that we are not disqualified.

PAUL PREFERS GENTLENESS

7Now Ia pray to God that you do no evil, not that we should appear approved,

but that you should do what is honorable, though we may seem disqualified. 8For we can do nothing against the truth, but for the truth. 9For we are glad when we are weak and you are strong. And this also we pray, that you may be made complete. 10Therefore I write these things being absent, lest being present I should use sharpness, according to the authority which the Lord has given me for edification and not for destruction.

GREETINGS AND BENEDICTION

11Finally, brethren, farewell. Become complete. Be of good comfort, be of one mind, live in peace; and the God of love and peace will be with you.

12Greet one another with a holy kiss.

13:12 a holy kiss. A sign of greeting in biblical times (Matt. 26:49; Luke 7:45), much like the modern handshake. For Christians, it further expressed brotherly love and unity (Rom. 16:16; 1 Cor. 16:20; 1 Thess. 5:26; 1 Pet. 5:14).

13All the saints greet you. 14The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.

DAY 22: What was Paul's final warning to the Corinthians?

In 2 Corinthians 12:20, 21, it is clear that when he visited them, Paul did not want to find the Corinthians in the same sorry spiritual condition as on his last visit (the "painful visit," 2:1). If he found that they were not what he wished (i.e., still practicing the sins he listed), they would find him not as they wished — he would have had to discipline them (13:2). To find the Corinthians still living in unrepentant sin would both humiliate and sadden Paul. This warning (and the one in 13:2) was designed to prevent that from happening.

"I will not spare" (v. 2). Paul informed the Corinthians that he would deal biblically with any sin he found in Corinth. Those Corinthians still seeking proof that Paul was a genuine apostle would have it when he arrived (v. 3). They may have gotten more than they bargained for, however, for Paul was going to use his

apostolic authority and power to deal with any sin and rebellion he found there. Christ's power was to be revealed through Paul against the sinning Corinthians (1 Cor. 11:30–32). Paul was to come to Corinth armed with the irresistible power of the risen, glorified Christ (v. 4).

In vv. 5, 6, the Greek grammar places great emphasis on the pronouns "yourselves" and "you." Paul turned the tables on his accusers. Instead of presuming to evaluate his apostleship, they needed to test the genuineness of their faith (James 2:14–26). He pointed out the incongruity of the Corinthians' believing (as they did) that their faith was genuine and his apostleship false. Paul was their spiritual father (1 Cor. 4:15). If his apostleship was counterfeit, so was their faith. The genuineness of their salvation was proof of the genuineness of his apostleship.

Return to September 22 Readings

The Epistle of Paul the Apostle to the Galatians

Galatians 1

September 23

G ALATIANS 1:1–24

GREETING

1Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), 2and all the brethren who are with me,

To the churches of Galatia: 3Grace to you and peace from God the Father and our Lord Jesus Christ, 4who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father, 5to whom be glory forever and ever. Amen.

ONLY ONE GOSPEL

6I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, 7which is not another; but there are some who trouble you and want to pervert the gospel of Christ. 8But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. 9As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.

10For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.

CALL TO APOSTLESHIP

11But I make known to you, brethren, that the gospel which was preached by me is not according to man. 12For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.

1:12 neither received it from man, nor was I taught it. In contrast to the Judaizers, who received their religious instruction from rabbinic tradition. Most Jews did not study the actual Scriptures; instead they used human interpretations of Scripture as their religious authority and guide. Many of their traditions not only were not taught in Scripture but also contradicted it (Mark 7:13). through the revelation. This refers to the unveiling of something previously kept secret in this case, Jesus Christ. While he knew about Christ, Paul subsequently met Him personally on the road to Damascus and received the truth of the gospel from Him (Acts 9:1–16).

13For you have heard of my former conduct in Judaism, how I persecuted

the church of God beyond measure and tried to destroy it. 14And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers.

15But when it pleased God, who separated me from my mother's womb and called me through His grace, 16to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, 17nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus.

1:17 Jerusalem…Arabia,…Damascus. Rather than immediately travel to

Jerusalem to be instructed by the apostles, Paul instead went to Nabatean Arabia, a wilderness desert that stretched east of Damascus down to the Sinai peninsula. After being prepared for ministry by the Lord, he returned to minister in nearby Damascus.

CONTACTS AT JERUSALEM

18Then after three years I went up to Jerusalem to see Peter,a and remained with him fifteen days. 19But I saw none of the other apostles except James, the Lord's brother. 20(Now concerning the things which I write to you, indeed, before God, I do not lie.)

1:18 three years. The approximate time from Paul's conversion to his first journey to Jerusalem. During those years he made a visit to Damascus and resided in Arabia, under the instruction of the Lord. This visit is discussed in Acts 9:26–30. up to Jerusalem. Travelers in Israel always speak of going up to Jerusalem because of its higher elevation. see. Better translated, "to become acquainted with." Peter. The apostle who was the personal companion of the Lord and the most powerful spokesman in the early years of the Jerusalem church (Acts 1–12).

21Afterward I went into the regions of Syria and Cilicia. 22And I was

unknown by face to the churches of Judea which were in Christ. 23But they were hearing only, "He who formerly persecuted us now preaches the faith which he once tried to destroy." 24And they glorified God in me.

DAY 23: What was so shocking to Paul about the Galatians?

That the Galatians were "turning away" (1:6). This is better translated "deserting." The Greek word was used of military desertion, which was punishable by death. The form of this Greek verb indicates that the Galatian believers were voluntarily deserting grace to pursue the legalism taught by the

false teachers. "So soon." This Greek word can mean either "easily" or "quickly" and sometimes both. No doubt both senses characterized the Galatians' response to the false teachers' heretical doctrines. "Called you." This could be translated, "Who called you once and for all" ( 2 Thess. 2:13 , 14 ; 2 Tim. 1:8 , 9 ; 1 Pet. 1:15 ), and refers to God's effectual call to salvation. "Grace of Christ." God's free and sovereign act of mercy in granting salvation through the death and resurrection of Christ, totally apart from any human work or merit. "Different gospel." The Judaizers' perversion of the true gospel. They added the requirements, ceremonies, and standards of the Old Covenant as necessary prerequisites to salvation.

"Some who trouble you" (v. 7). The Greek word could be translated "disturb" and means "to shake back and forth," meaning to agitate or stir up. Here, it refers to the deep emotional disturbance the Galatian believers experienced. "Pervert." To turn something into its opposite. By adding law to the gospel of Christ, the false teachers were effectively destroying grace, turning the message of God's undeserved favor toward sinners into a message of earned and merited favor. "The gospel of Christ." The good news of salvation by grace alone through faith alone in Christ alone.

Throughout history God has devoted certain objects, individuals, and groups of people to destruction or to be "accursed" (Josh. 6:17, 18; 7:1, 25, 26). Here the Judaizers are identified as members of this infamous company. "But even if we, or an angel from heaven" (v. 8). Paul's point is hypothetical, calling on the most unlikely examples for false teaching—himself and holy angels. The Galatians should receive no messenger, regardless of how impeccable his credentials, if his doctrine of salvation differs in the slightest degree from God's truth revealed through Christ and the apostles. "Accursed." The translation of the familiar Greek word anathama, which refers to devoting someone to destruction in eternal hell (Rom. 9:3; 1 Cor. 12:3; 16:22).

Return to September 23 Readings

Galatians 2

September 24

G ALATIANS 2:1–21

DEFENDING THE GOSPEL

1Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me. 2And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain. 3Yet not even Titus who was with me, being a Greek, was compelled to be circumcised. 4And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), 5to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.

6But from those who seemed to be something—whatever they were, it makes no difference to me; God shows personal favoritism to no man—for those who seemed to be something added nothing to me. 7But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter 8(for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), 9and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. 10They desired only that we should remember the poor, the very thing which I also was eager to do.

NO RETURN TO THE LAW

11Now when Petera had come to Antioch, I withstood him to his face,

because he was to be blamed; 12for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. 13And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.

14But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, "If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do youa compel Gentiles to

live as Jews? b 15We who are Jews by nature, and not sinners of the Gentiles, 16knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.

17"But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not! 18For if I

build again those things which I destroyed, I make myself a transgressor. 19For I through the law died to the law that I might live to God. 20I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. 21I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain."

2:20 I have been crucified with Christ. When a person trusts in Christ for salvation, he spiritually participates with the Lord in His crucifixion and His victory over sin and death. no longer I who live, but Christ lives in me. The believer's old self is dead, having been crucified with Christ (Rom. 6:3, 5). The believer's new man has the privilege of the indwelling Christ empowering him and living through him (Rom. 8:9, 10). gave Himself for me. The manifestation of Christ's love for the believer through His sacrificial death on the cross (John

10:17, 18; Rom. 5:6–8; Eph. 5:25–30).

DAY 24: What led Paul to confront Peter with his hypocrisy?

It took place in the first Gentile church, which was at Antioch, where we are told that Peter "stood condemned" (Gal. 2:11). Peter had been in Antioch for some time, eating with Gentiles. When Judaizers came, pretending to be sent by James (v. 12), they lied, giving false claims of support from the apostles. Peter had already given up all Mosaic ceremony (Acts 10:9–22); nevertheless, he "withdrew." The Greek term refers to strategic military withdrawal. The verb's form may imply that Peter's withdrawal was gradual and deceptive. To eat with the Judaizers and decline invitations to eat with the Gentiles, which he had previously done, meant that Peter was affirming the very dietary restrictions he knew God had abolished (Acts 10:15) and thus striking a blow at the gospel of grace. "Fearing those…of the circumcision"— the true motivation behind Peter's defection. He was afraid of losing popularity with the legalistic, Judaizing segment of people in the church, even though they were self-righteous hypocrites promoting a heretical doctrine.

The Jewish believers in Antioch followed Peter's example and "played the hypocrite" (v. 13). This Greek word refers to an actor who wore a mask to depict a mood or certain character. In the spiritual sense, it refers to someone who masks his true character by pretending to be something he is not (Matt. 6:1–6). They were committed to the gospel of grace, but pretended to accept Jewish legalism. By withdrawing from the Gentile Christians, Peter and the other Jewish believers were not walking in line, "straightforward," with God's Word (v. 14). Before his gradual withdrawal, Peter regularly had fellowship and ate with the Gentiles, thus modeling the ideal of Christian love and liberty between Jew and Gentile. By his Judaizing mandate, he was declaring theirs was the right way.

Paul's rebuke of Peter in vv. 15, 16 serves as one of the most dynamic statements in the New Testament on the absolute and unwavering necessity of the doctrine of justification by grace through faith. Peter's apparent repentance

acknowledged Paul's apostolic authority and his own submission to the truth ( 2 Pet. 3:15 , 16 ).

Return to September 24 Readings

Galatians 3

September 25

G ALATIANS 3:1–29

JUSTIFICATION BY FAITH

1O foolish Galatians! Who has bewitched you that you should not obey the truth,a before whose eyes Jesus Christ was clearly portrayed among youb

as crucified? 2This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? 3Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? 4Have you suffered so many things in vain—if indeed it was in vain?

3:1 foolish. This refers not to lack of intelligence, but to lack of obedience (Luke 24:25; 1 Tim. 6:9; Titus 3:3). Paul expressed his shock, surprise, and outrage at the Galatians' defection. Who…? The Judaizers, the Jewish false teachers were plaguing the Galatian churches. bewitched. Charmed or misled by flattery and false promises. The term suggests an appeal to the emotions by the Judaizers. clearly portrayed. The Greek word describes the posting of official notices in public places. Paul's preaching had publicly displayed the true gospel of Jesus Christ before the Galatians. crucified. The crucifixion of Christ was a one-time historical fact with continuing results into eternity. Christ's sacrificial death provides eternal payment for believers' sins (Heb. 7:25) and does not need to be supplemented by any human works.

3:2 Did you receive the Spirit…? The answer to Paul's rhetorical question is obvious. The Galatians had received the Spirit when they were saved (Rom. 8:9; 1 Cor. 12:13; 1 John 3:24; 4:13), not through keeping the law, but through saving faith granted when hearing the gospel (Rom. 10:17). The hearing of faith is actually hearing with faith. Paul appealed to the Galatians' own salvation to

refute the Judaizers' false teaching that keeping the law is necessary for salvation.

3:3 Are you so foolish? Incredulous at how easily the Galatians had been duped, Paul asked a second rhetorical question, again rebuking them for their foolishness. begun in the Spirit,…by the flesh. The notion that sinful, weak, fallen human nature could improve on the saving work of the Holy Spirit was ludicrous to Paul.

5Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?— 6just as

Abraham "believed God, and it was accounted to him for righteousness."a

7Therefore know that only those who are of faith are sons of Abraham. 8And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, "In you all the nations shall be blessed."a

9So then those who are of faith are blessed with believing Abraham.

THE LAW BRINGS A CURSE

10For as many as are of the works of the law are under the curse; for it is written, "Cursed is everyone who does not continue in all things which are written in the book of the law, to do them."a 11But that no one is justified by the law in the sight of God is evident, for "the just shall live by faith."a 12Yet the law is not of faith, but "the man who does them shall live by them."a

13Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree"a),14that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.

THE CHANGELESS PROMISE

15Brethren, I speak in the manner of men: Though it is only a man's covenant,

yet if it is confirmed, no one annuls or adds to it. 16Now to Abraham and his Seed were the promises made. He does not say, "And to seeds," as of many, but as of one, "And to your Seed,"a who is Christ. 17And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ,a that it should make the promise

of no effect. 18For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.

PURPOSE OF THE LAW

19What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator. 20Now a mediator does not mediate for one only, but God is one.

21Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. 22But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25But after faith has come, we are no longer under a tutor.

SONS AND HEIRS

26For you are all sons of God through faith in Christ Jesus. 27For as many of you as were baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.

3:28 you are all one in Christ Jesus. All those who are one with Jesus Christ are one with one another. This verse does not deny that God has designed for racial, social, and sexual distinctions among Christians, but it affirms that those do not imply spiritual inequality before God. Nor is this spiritual equality incompatible with the God-ordained roles of headship and submission in the church, society, and at home. Jesus Christ, though fully equal with the Father, assumed a submissive role during His incarnation (Phil. 2:5–8).

DAY 25: Who is the "Servant" of Isaiah 42?

Others deserve the title "my servant" (v. 1), but this personal Servant of the Lord is the Messiah, who was chosen (Luke 9:35; 1 Pet. 1:20; Rev. 13:8) because the Lord delights in Him (Matt. 3:17; 17:5) and puts His Spirit upon Him (11:2; 59:21; Matt. 3:16; Luke 4:18). "He will bring forth justice to the Gentiles." At His Second Coming, Christ will rule over a kingdom in which justice prevails throughout the world. The millennial kingdom is not for Israel alone, though the Messiah will reign on the throne of David in Jerusalem, and Israel will be the glorious people. In fact, all the nations of the world will experience the righteousness and justice of the Messiah King.

"He will not cry out…in the street" (v. 2). The quiet and submissive demeanor of Christ at His first advent fulfilled this prophecy (Matt. 11:28–30; 1 Pet. 2:23). "A bruised reed…smoking flax" (v. 3). The Servant will bring comfort and encouragement to the weak and oppressed (Matt. 12:18–20). "Till He has established justice in the earth" (v. 4). Isaiah looked beyond the First Coming of Christ to His Second Coming. Jesus fulfilled vv. 1a, 2, 3 at His First Coming and will fulfill vv. 1b, 4 at His Second Coming, when He rules the earth in perfect justice with "a rod of iron" (Ps. 2:8, 9; Rev. 2:27).

"I, the LORD,…will…give you as a covenant to the people" (v. 6). The Servant is a covenant in that He personifies and provides the blessings of salvation to God's people Israel. He is the Mediator of a better covenant than the one with Moses, i.e., the New Covenant (Jer. 31:31–34; Heb. 8:6, 10–12). "As a light to the Gentiles." Simeon saw the beginning of this fulfillment at Christ's First Coming (Luke 2:32). He came as the Messiah of Israel, yet the Savior of the world, who revealed Himself to a non-Jewish immoral woman by the well in Samaria (John 4:25, 26) and commanded His followers to preach the gospel of salvation to everyone in the world (Matt. 28:19, 20). Certainly the church, made up mostly of Gentiles grafted into the trunk of blessing ( Rom. 9:24–30 ; 11:11– 24 ), fulfills this promise, as does the future kingdom on earth when the Servant will use Israel to shine and enlighten all the nations of the earth (49:6; 19:24).

Return to September 25 Readings

Galatians 4

September 26

G ALATIANS 4:1–31

1Now I say that the heir, as long as he is a child, does not differ at all from a slave,

though he is master of all, 2but is under guardians and stewards until the time

appointed by the father. 3Even so we, when we were children, were in bondage

under the elements of the world. 4But when the fullness of the time had come, God

sent forth His Son, borna of a woman, born under the law, 5to redeem those who were under the law, that we might receive the adoption as sons.

4:4 the fullness of the time. In God's timetable, when the exact religious, cultural, and political conditions demanded by His perfect plan were in place, Jesus came into the world. God sent forth His Son. As a father set the time for the ceremony of his son becoming of age and being released from the guardians, stewards, and tutors, so God sent His Son at the precise moment to bring all who believe out from under bondage to the law a truth Jesus repeatedly affirmed (John 5:30, 36, 37; 6:39, 44, 57; 8:16, 18, 42; 12:49; 17:21, 25; 20:21). That the Father sent Jesus into the world teaches His preexistence as the eternal second member of the Trinity. born of a woman. This emphasizes Jesus' full humanity, not merely His virgin birth (Is. 7:14; Matt. 1:20–25). Jesus had to be fully God for His sacrifice to be of the infinite worth needed to atone for sin. But He also had to be fully man so He could take upon Himself the penalty of sin as the substitute for man. under the law. Like all men, Jesus was obligated to obey God's law. Unlike anyone else, however, He perfectly obeyed that law ( John 8:46 ; 2 Cor. 5:21 ; Heb. 4:15 ; 7:26 ; 1 Pet. 2:22 ; 1 John 3:5 ). His sinlessness made Him the unblemished sacrifice for sins, who "fulfilled all righteousness," i.e.,

perfectly obeyed God in everything. That perfect righteousness is what is imputed to those who believe in Him.

4:5 those…under the law. Guilty sinners who are under the law's demands and its curses and in need of a Savior. the adoption as sons. "Adoption" is the act of bringing someone who is the offspring of another into one's own family. Since unregenerate people are by nature children of the devil, the only way they can become God's children is by spiritual adoption.

6And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father!" 7Therefore you are no longer a slave but a son, and if a son, then an heir ofa God through Christ.

FEARS FOR THE CHURCH

8But then, indeed, when you did not know God, you served those which by

nature are not gods. 9But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage? 10You observe days and months and

seasons and years. 11I am afraid for you, lest I have labored for you in vain.

12Brethren, I urge you to become like me, for I became like you. You have not injured me at all. 13You know that because of physical infirmity I preached the gospel to you at the first. 14And my trial which was in my flesh you did not

despise or reject, but you received me as an angel of God, even as Christ Jesus. 15Whata then was the blessing you enjoyed? For I bear you witness that, if

possible, you would have plucked out your own eyes and given them to me. 16Have I therefore become your enemy because I tell you the truth? 17They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them. 18But it is good to be zealous in a good thing always, and not only when I am present with you. 19My little children, for whom I labor in birth again until Christ is formed in you, 20I would like to be present with you now and to change my tone; for I have doubts about you.

TWO COVENANTS

21Tell me, you who desire to be under the law, do you not hear the law? 22For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. 23But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24which things are symbolic. For these are thea two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— 25for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— 26but the Jerusalem above is free, which is the mother of us all. 27For it is written:

"Rejoice, O barren, You who do not bear! Break forth and shout, You who are not in labor! For the desolate has many more

children Than she who has a husband."a

28Now we, brethren, as Isaac was, are children of promise. 29But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. 30Nevertheless what does the Scripture say? "Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman."a 31So then, brethren, we are not children of the bondwoman but of the free.

DAY 26: How does Psalm 110 exalt Jesus Christ?

This psalm contains one of the most exalted prophetic portions of Scripture presenting Jesus Christ as both a holy king and a royal high priest—something that no human monarch of Israel ever experienced. It, along with Psalm 118, is by far the most quoted psalm in the New Testament ( Matt. 22:44 ; 26:64 ; Mark 12:36 ; 14:62 ; Luke 20:42 , 43 ; 22:69 ; Acts 2:34 , 35 ; Heb. 1:13 ; 5:6 ; 7:17 , 21 ;

10:13). While portraying the perfect king, the perfect high priest, and the perfect government, Psalm 110 declares Christ's current role in heaven as the resurrected Savior (110:1) and His future role on earth as the reigning Monarch (110:2–7). This psalm is decidedly messianic and millennial in content. Jesus Christ (Matt. 22:43, 44) verifies the Davidic authorship.

"The LORD said to my Lord" (v. 1). Refers to the divine/human King of Israel— the Lord Jesus Christ. Christ's humanity descended from David, which is demanded by the Davidic promise of 2 Samuel 7:12. Using this passage, Christ also declared His deity in the Gospels ( Matt. 22:44 ; Mark 12:36 ; Luke 20:42– 43 ) by arguing that only God could have been lord to King David. "My right hand." God the Father invited God the Son in His ascension to sit at the place of honor in the heavenly throne room (Acts. 2:22–36; Heb. 10:10–12). "Your enemies Your footstool." Footstool was an ancient Near Eastern picture of absolute victory portraying the idea that one's enemy was now underfoot ( Pss. 8:6 , 7 ; 47:3 ; Is. 66:1 ; 1 Cor. 15:27 ). "You are a priest" (v. 4). The first time in the history of Israel when a king simultaneously served as high priest. Christ (a.k.a. "Branch," Is. 4:2; Jer. 23:5, 6; Zech. 3:8; 6:12, 13) will build the temple at which the world will worship God (2 Sam. 7:13; Is. 2:2–4; Ezek. 40–48). "Forever." Christ represents the final and foremost high priest in the history of Israel. "The order of Melchizedek." This high priest could not be of Aaron's lineage in that he would not be eternal, not be of Judah, not be a king, and not be of the New Covenant ( Jer. 31:31–33 ; Heb. 8 , 9 ). Melchizedek, which means "king of righteousness," served as the human priest/king of Salem in Genesis 14:17–20 and provides a picture of the order of Christ's priesthood (Heb. 5:6; 7:17, 21).

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Galatians 5

September 27

G ALATIANS 5:1–26

CHRISTIAN LIBERTY

1Stand fast therefore in the liberty by which Christ has made us free,a and do not be entangled again with a yoke of bondage. 2Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. 3And I testify again to

every man who becomes circumcised that he is a debtor to keep the whole law. 4You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. 5For we through the Spirit eagerly wait for the hope of righteousness by faith. 6For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.

5:1 Stand fast. Stay where you are, Paul asserts, because of the benefit of being free from the law and the flesh as a way of salvation and the fullness of blessing by grace. free. Deliverance from the curse that the law pronounces on the sinner who has been striving unsuccessfully to achieve his own righteousness (3:13, 22–26; 4:1–7), but who has now embraced Christ and the salvation granted to him by grace. entangled again. Better translated "to be burdened by," "to be oppressed by," or "to be subject to," because of its connection with a yoke. yoke of bondage. "Yoke" refers to the apparatus used to control a domesticated animal. The Jews referred to the "yoke of the law" as a good thing, the essence of true religion. Paul argued that for those who pursued it as a way of salvation, the law was a yoke of slavery.

5:6 neither circumcision nor uncircumcision avails anything. Nothing done or not done in the flesh, even religious ceremony, makes any difference in one's relationship to God. What is external is immaterial and worthless, unless it

reflects genuine internal righteousness (Rom. 2:25–29). faith working through love. Saving faith proves its genuine character by works of love. The one who lives by faith is internally motivated by love for God and Christ ( Matt. 22:37– 40 ), which supernaturally issues forth in reverent worship, genuine obedience, and self-sacrificing love for others.

LOVE FULFILLS THE LAW

7You ran well. Who hindered you from obeying the truth? 8This persuasion does not come from Him who calls you. 9A little leaven leavens the whole lump. 10I have confidence in you, in the Lord, that you will have no other mind; but he who troubles you shall bear his judgment, whoever he is.

11And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased. 12I could wish that those who trouble you would even cut themselves off!

13For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. 14For all the law is

fulfilled in one word, even in this: "You shall love your neighbor as yourself."a

15But if you bite and devour one another, beware lest you be consumed by one another!

WALKING IN THE SPIRIT

16I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. 17For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish. 18But if you are led by the Spirit, you are not under the law.

19Now the works of the flesh are evident, which are: adultery,a fornication,

uncleanness, lewdness, 20idolatry, sorcery, hatred, contentions, jealousies,

outbursts of wrath, selfish ambitions, dissensions, heresies, 21envy,

murders,a drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.

22But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23gentleness, self-control. Against such there is no law. 24And those who are Christ's have crucified the flesh with its passions and desires. 25If we live in the Spirit, let us also walk in the Spirit. 26Let us not become conceited, provoking one another, envying one another.

DAY 27: Describe the fruit of the Spirit.

The fruit of the Spirit are the godly attitudes that characterize the lives of only those who belong to God by faith in Christ and possess the Spirit of God. The Spirit produces fruit which consists of 9 characteristics or attitudes that are inextricably linked with each other and are commanded of believers throughout the New Testament.

"Love." One of several Greek words for love, agape, is the love of choice, referring not to an emotional affection, physical attraction, or a familial bond, but to respect, devotion, and affection that leads to willing, self-sacrificial service (John 15:13; Rom. 5:8; 1 John 3:16, 17). "Joy." A happiness based on unchanging divine promises and eternal spiritual realities. It is the sense of wellbeing experienced by one who knows all is well between himself and the Lord

(1 Pet. 1:8). Joy is not the result of favorable circumstances, and even occurs when those circumstances are the most painful and severe (John 16:20–22). Joy is a gift from God, and as such, believers are not to manufacture it but to delight in the blessing they already possess (Rom. 14:17; Phil. 4:4). "Peace." The inner calm that results from confidence in one's saving relationship with Christ. The verb form denotes binding together and is reflected in the expression "having it all together." Like joy, peace is not related to one's circumstances (John 14:27; Rom. 8:28; Phil. 4:6, 7, 9).

"Longsuffering." Patience which refers to the ability to endure injuries inflicted by others and the willingness to accept irritating or painful situations (Eph. 4:2; Col. 3:12; 1 Tim. 1:15, 16). "Kindness." Tender concern for others, reflected in a desire to treat others gently, just as the Lord treats all believers (Matt. 11:28, 29; 19:13, 14; 2 Tim. 2:24). "Goodness." Moral and spiritual excellence manifested in active kindness (Rom. 5:7). Believers are commanded to exemplify goodness (6:10; 2 Thess. 1:11). "Faithfulness." Loyalty and trustworthiness (Lam. 3:22; Phil. 2:7–9; 1 Thess. 5:24; Rev. 2:10).

"Gentleness." Better translated "meekness." It is a humble and gentle attitude that is patiently submissive in every offense, while having no desire for revenge or retribution. In the New Testament, it is used to describe 3 attitudes: submission to the will of God (Col. 3:12), teachability (James 1:21), and consideration of others (Eph. 4:2). "Self-control." This refers to restraining passions and appetites (1 Cor. 9:25; 2 Pet. 1:5, 6). "No law." When a Christian walks by the Spirit and manifests His fruit, he needs no external law to produce the attitudes and behavior that please God (Rom. 8:4).

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Galatians 6

September 28

G ALATIANS 6:1–18

BEAR AND SHARE THE BURDENS

1Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. 2Bear one another's burdens, and so fulfill the law of Christ. 3For if

anyone thinks himself to be something, when he is nothing, he deceives himself. 4But let each one examine his own work, and then he will have rejoicing in

himself alone, and not in another. 5For each one shall bear his own load.

BE GENEROUS AND DO GOOD

6Let him who is taught the word share in all good things with him who teaches. 7Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. 9And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart. 10Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.

6:8 sows to his flesh. Here it means pandering to the flesh's evil desires. corruption. From the Greek word for degeneration, as in decaying food. Sin always corrupts and, when left unchecked, always makes a person progressively worse in character (Rom. 6:23). sows to the Spirit. To walk by the Holy Spirit. everlasting life. This expression describes not only a life that endures forever but, primarily, the highest quality of living that one can experience (Ps. 51:12; John 10:10; Eph. 1:3, 18).

6:10 opportunity. This Greek word refers to a distinct, fixed time period rather than occasional moments. Paul's point is that the believer's entire life provides the unique privilege by which he can serve others in Christ's name. especially… the household of faith. Our love for fellow Christians is the primary test of our love for God.

GLORY ONLY IN THE CROSS

11See with what large letters I have written to you with my own hand! 12As many as desire to make a good showing in the flesh, these would compel you to be circumcised, only that they may not suffer persecution for the cross of Christ. 13For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh. 14But God forbid that I should

boast except in the cross of our Lord Jesus Christ, by whoma the world has been crucified to me, and I to the world. 15For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.

BLESSING AND A PLEA

16And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.

17From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus.

18Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

DAY 28: How do we restore a believer overtaken in sin?

In Galatians 6:1, Paul addresses the situation where someone is overtaken in a sin, which may imply the person was actually seen committing the sin or that he was caught or snared by the sin itself. Those believers who are walking in the Spirit, filled with the Spirit, and evidencing the fruit of the Spirit are to "restore" such a one. This is sometimes used metaphorically of settling disputes or arguments. It means "to mend" or "repair" and was used of setting a broken bone or repairing a dislocated limb (Heb. 12:12, 13; Rom. 15:1; 1 Thess. 5:14). The basic process of restoration is outlined in Matthew 18:15– 20. "In a spirit of gentleness, considering yourself lest you also be tempted." The Greek form strongly emphasizes a continual, diligent attentiveness.

"Bear one another's burdens, and so fulfill the law of Christ" (v. 2). "Burdens" are extra heavy loads, which here represent difficulties or problems people have trouble dealing with. "Bear" connotes carrying something with endurance. The law of love which fulfills the entire law (John 13:34; Rom. 13:8, 10).

"But let each one examine his own work" (v. 4). Literally, "to approve something after testing it." Believers first must be sure their lives are right with God before giving spiritual help to others (Matt. 7:3–5). "Have rejoicing in himself." If a believer rejoices or boasts, it should be only boasting in the Lord for what God has done in him (2 Cor. 10:12–18), not for what he supposedly has accomplished compared to other believers.

"For each one shall bear his own load" (v. 5). This is not a contradiction to v. 2.

"Load" has no connotation of difficulty; it refers to life's routine obligations and

each believer's ministry calling (Matt. 11:30; 1 Cor. 3:12–15; 2 Cor. 5:10). God requires faithfulness in meeting those responsibilities.

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The Epistle of Paul the Apostle to the Ephesians

Ephesians 1

September 29

E PHESIANS 1:1–23

GREETING

1Paul, an apostle of Jesus Christ by the will of God, To the saints who are in Ephesus, and faithful in Christ Jesus:

2Grace to you and peace from God our Father and the Lord Jesus Christ.

REDEMPTION IN CHRIST

3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us

with every spiritual blessing in the heavenly places in Christ, 4just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, 5having predestined us to adoption as sons by Jesus

Christ to Himself, according to the good pleasure of His will, 6to the praise of the glory of His grace, by which He made us accepted in the Beloved.

7In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace 8which He made to abound toward us in all wisdom and prudence, 9having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, 10that in the dispensation of the fullness of the times He might gather together in one all things in Christ, botha which are in heaven and which are on earth—in Him. 11In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, 12that we who first trusted in Christ should be to the praise of His glory.

13In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14whoa is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.

1:13, 14 sealed with the Holy Spirit. God's own Spirit comes to indwell the believer and secures and preserves his eternal salvation. The sealing of which Paul speaks refers to an official mark of identification placed on a letter, contract, or other document. That document was thereby officially under the authority of the person whose stamp was on the seal. Four primary truths are signified by the seal: 1) security ( Dan. 6:17 ; Matt. 27:62– 66 ); 2) authenticity ( 1 Kin. 21:6–16 ); 3) ownership ( Jer. 32:10 ); and 4) authority (Esth. 8:8–12 ). The Holy Spirit is given by God as His pledge of the believer's future inheritance in glory (2 Cor. 1:21).

PRAYER FOR SPIRITUAL WISDOM

15Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, 16do not cease to give thanks for you, making mention of you in my prayers: 17that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, 18the eyes of your understandinga being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power 20which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.

1:19, 20 exceeding greatness of His power. God's great power, that very power which raised Jesus from the dead and lifted Him by ascension back to glory to take His seat at God's right hand, is given to every believer at the time of salvation and is always available (Acts 1:8; Col. 1:29). Paul therefore did not pray that God's power be given to believers but that they be aware of the power they already possessed in Christ and use it (3:20).

22And He put all things under His feet, and gave Him to be head over all things

to the church, 23which is His body, the fullness of Him who fills all in all.

DAY 29: Why does Paul use the word "mystery" so often in his letter to the Ephesians?

Paul actually uses the word "mystery" six times in this letter (1:9; 3:3, 4, 9; 5:32; 6:19). By comparison, the word appears twice in Romans, once in 1 Corinthians, four times in Colossians, once in 1 Timothy, and nowhere else. Contrary to our use of "mystery" as a series of clues to be figured out, Paul's use of the word points to mystery as a heretofore unrevealed truth that has been made clear. The word "mystery" preserves the sense that the revealed truth has such awesome implications that it continues to amaze and humble those who accept it.

Ephesians introduces various aspects of the "mystery." Paul explained his use of the word in 3:4–6 by saying, "that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel." When the unsearchable riches of Christ are preached among the Gentiles, one result is an understanding of the "fellowship of the mystery" (3:9). And when God's plan for human marriage is used to explain the unique relationship between Christ and His bride, the church, Paul reminded his readers that the real subject is a great mystery (5:32). And finally, Paul asked the Ephesians to pray for him that he would be able "boldly to make known the mystery of the gospel" (6:19). The gospel is not mysterious because it is hard to understand. It is mysterious because it is unexpected, unmerited, and free. Though Paul didn't use the word in this passage, his summary of the mystery for the Ephesians can be found in 2:8, 9: "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast."

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Ephesians 2

September 30

E PHESIANS 2:1–22

BY GRACE THROUGH FAITH

1And you He made alive, who were dead in trespasses and sins, 2in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, 3among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.

2:1 dead in trespasses and sins. A sobering reminder of the total sinfulness and lostness from which believers have been redeemed. "In" indicates the realm or sphere in which unregenerate sinners exist. They are not dead because of sinful acts that have been committed but because of their sinful nature ( Matt. 12:35 ; 15:18 , 19 ).

4But God, who is rich in mercy, because of His great love with which He loved us, 5even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), 6and raised us up together, and made us sit together in the heavenly places in Christ Jesus, 7that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. 8For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9not of works, lest anyone should boast. 10For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.

BROUGHT NEAR BY HIS BLOOD

11Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— 12that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. 13But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

CHRIST OUR PEACE

14For He Himself is our peace, who has made both one, and has broken down the

middle wall of separation, 15having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man

from the two, thus making peace, 16and that He might reconcile them both to God in

one body through the cross, thereby putting to death the enmity. 17And He came

and preached peace to you who were afar off and to those who were near. 18For through Him we both have access by one Spirit to the Father.

CHRIST OUR CORNERSTONE

19Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22in whom you also are being built together for a dwelling place of God in the Spirit.

2:21 a holy temple in the Lord. Every new believer is a new stone in Christ's temple, the church, Christ's body of believers (1 Pet. 2:5). Christ's building of His church will not be complete until every person who will believe in Him has done so (2 Pet. 3:9).

DAY 30: How were Gentiles brought into the family of God?

Historically, the Gentiles (the "uncircumcision") experienced two types of alienation. The first was social, resulting from the animosity that had existed between Jews and Gentiles for thousands of years. Jews considered Gentiles to be outcasts, objects of derision and reproach. The second and more significant type of alienation was spiritual, because Gentiles as a people were cut off from God in 5 different ways (Eph. 2:11, 12): 1) they were "without Christ," the Messiah, having no Savior and Deliverer and without divine purpose or destiny. They were "aliens from the commonwealth of Israel." God's chosen people, the Jews, were a nation whose supreme King and Lord was God Himself, and from whose unique blessing and protection they benefitted. 3) Gentiles were "strangers from the covenants of promise," not able to partake of God's divine

covenants in which He promised to give His people a land, a priesthood, a people, a nation, a kingdom, and a King—and to those who believe in Him, eternal life and heaven. 4) They had "no hope" because they had been given no divine promise. 5) They were "without God in the world." While Gentiles had many gods, they did not recognize the true God because they did not want Him.

"But now in Christ Jesus you who once were far off have been brought near by the blood of Christ" (v. 13). "Far off" was a common term in rabbinical writings used to describe Gentiles, those who were apart from the true God (Is. 57:19; Acts 2:39). Every person who trusts in Christ alone for salvation, Jew or Gentile, is brought into spiritual union and intimacy with God. This is the reconciliation of 2 Corinthians 5:18–21. The atoning work accomplished by Christ's death on the cross washes away the penalty of sin and ultimately even its presence. "He Himself" (v. 14). Through His death, Christ abolished Old Testament ceremonial laws, feasts, and sacrifices which uniquely separated Jews from Gentiles. God's moral law (as summarized in the Ten Commandments and written on the hearts of all men, Rom. 2:15) was not abolished but subsumed in the New Covenant, however, because it reflects His own holy nature (Matt. 5:17–19.)

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Ephesians 3

October 1

E PHESIANS 3:1–21

THE MYSTERY REVEALED

1For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles— 2if indeed you have heard of the dispensation of the grace of God which was given to me for you, 3how that by revelation He made known to me the mystery (as I have briefly written already, 4by which, when you read, you may understand my knowledge in the mystery of Christ), 5which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: 6that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel, 7of which I became a minister according to the gift of the grace of God given to me by the effective working of His power.

PURPOSE OF THE MYSTERY

8To me, who am less than the least of all the saints, this grace was given, that I

should preach among the Gentiles the unsearchable riches of Christ, 9and to make

all see what is the fellowshipa of the mystery, which from the beginning of the ages

has been hidden in God who created all things through Jesus Christ;b 10to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, 11according to the eternal purpose

which He accomplished in Christ Jesus our Lord, 12in whom we have boldness and

access with confidence through faith in Him. 13Therefore I ask that you do not lose heart at my tribulations for you, which is your glory.

APPRECIATION OF THE MYSTERY

14For this reason I bow my knees to the Father of our Lord Jesus Christ,a

15from whom the whole family in heaven and earth is named, 16that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, 17that Christ may dwell in

your hearts through faith; that you, being rooted and grounded in love, 18may be able to comprehend with all the saints what is the width and length and depth and height— 19to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.

3:19 to know the love of Christ. Not the love believers have for Christ, but the love of and from Christ that He places in their hearts before they can truly and fully love Him or anyone else (Rom. 5:5). which passes knowledge. Knowledge of Christ's love is far beyond the capability of human reason and experience. It is only known by those who are God's children (Phil. 4:7). filled with all the fullness of God. To be so strong spiritually, so compelled by divine love, that one is totally dominated by the Lord with nothing left of self. Human comprehension of the fullness of God is impossible, because even the most spiritual and wise believer cannot completely grasp the full extent of God's attributes and characteristics His power, majesty, wisdom, love, mercy, patience, kindness, and everything He is and does. But believers can experience the greatness of God in their lives as a result of total devotion to Him. Note the fullness of God, here; the fullness of Christ in 4:13; and the fullness of the Spirit in 5:18.

20Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, 21to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.

DAY 1: How explicit does Isaiah 53 get regarding the Messiah?

Isaiah begins in v. 1 by saying, "Who has believed our report?" The question implied that, in spite of these and other prophecies, only a few would recognize the Servant when He appeared. This anticipation found literal fulfillment at Christ's First Advent. Israel did not welcome Him at His First Advent ( John 1:9–11 ; 12:38 ). Paul applied the same prophecy to the world at large ( Rom. 10:16 ). At His First Coming, the nation did not recognize the mighty, incarnate power of God in the Person of Jesus, their Deliverer.

Yet Messiah Jesus was observed carefully by God ("before Him", v. 2), who ordered every minute circumstance of His life. "Dry ground…no beauty that we should desire Him." The Servant will arise in lowly conditions and wear none of the usual emblems of royalty, making His true identity visible only to the discerning eye of faith.

"Despised…rejected…despised" (v. 3). The prophet foresees the hatred and rejection by mankind toward the Messiah/Servant, who suffered not only external abuse, but also internal grief over those He came to save. "We hid…we did not esteem." By using the first person, the prophet spoke for his unbelieving nation's aversion to a crucified Messiah and their lack of respect for the incarnate Son of God.

"Surely He has borne our griefs and carried our sorrows" (v. 4). Isaiah was saying that the Messiah would bear the consequences of the sins of men, namely the griefs and sorrows of life, though incredibly the Jews who watched Him die thought He was being punished by God for His own sins. Matthew found an analogical fulfillment of these words in Jesus' healing ministry (Matt. 8:16, 17), because sickness results from sin for which the Servant paid with His life. In eternity, all sickness will be removed, so ultimately it is included in the benefits of the atonement.

"He was wounded for our transgressions…bruised for our iniquities" (v. 5). The Servant suffered not for His own sin, since He was sinless (Heb. 4:15; 7:26), but as the substitute for sinners. The emphasis here is on Christ being the substitute recipient of God's wrath on sinners ( 2 Cor. 5:21 ; Gal. 1:3 , 4 ; Heb. 10:9 , 10 ). "Chastisement for our peace." He suffered the chastisement of God in order to procure our peace with God. "By His stripes we are healed." The stripe that caused His death has brought salvation to those for whose sins He died.

Peter confirms this in 1 Peter 2:24.

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Ephesians 4

October 2

E PHESIANS 4:1–32

WALK IN UNITY

1I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, 2with all lowliness and gentleness, with

longsuffering, bearing with one another in love, 3endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body and one Spirit, just as you

were called in one hope of your calling; 5one Lord, one faith, one baptism; 6one God and Father of all, who is above all, and through all, and in youa all.

SPIRITUAL GIFTS

7But to each one of us grace was given according to the measure of Christ's gift. 8Therefore He says:

"When He ascended on high, He led captivity captive, And gave gifts to men."a

9(Now this, "He ascended"—what does it mean but that He also firsta

descended into the lower parts of the earth? 10He who descended is also the One who ascended far above all the heavens, that He might fill all things.)

11And He Himself gave some to be apostles, some prophets, some evangelists,

and some pastors and teachers, 12for the equipping of the saints for the work of

ministry, for the edifying of the body of Christ, 13till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; 14that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, 15but, speaking the truth in

love, may grow up in all things into Him who is the head—Christ— 16from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

4:12 equipping. This refers to restoring something to its original condition, or its being made fit or complete. In this context, it refers to leading Christians from sin to obedience. Scripture is the key to this process ( 2 Tim. 3:16 , 17 ; John 15:3 ). saints. All who believe in Jesus Christ. the work of ministry. The spiritual service required of every Christian, not just of church leaders ( 1 Cor. 15:58 ). the edifying of the body of Christ. The spiritual edification, nurturing, and development of the church (Acts 20:32).

4:14 carried about with every wind of doctrine. Spiritually immature believers who are not grounded in the knowledge of Christ through God's Word are inclined to uncritically accept every sort of beguiling doctrinal error and fallacious interpretation of Scripture promulgated by deceitful, false teachers in the church. They must learn discernment (1 Thess. 5:21, 22). The New Testament is replete with warnings of such danger (Acts 20:30, 31; Rom. 16:17, 18; Gal. 1:6, 7; 1 Tim. 4:1–7; 2 Tim. 2:15–18; 2 Pet. 2:1–3).

THE NEW MAN

17This I say, therefore, and testify in the Lord, that you should no longer

walk as the rest ofa the Gentiles walk, in the futility of their mind, 18having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; 19who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness.

20But you have not so learned Christ, 21if indeed you have heard Him and have

been taught by Him, as the truth is in Jesus: 22that you put off, concerning your

former conduct, the old man which grows corrupt according to the deceitful lusts, 23and be renewed in the spirit of your mind, 24and that you put on the new man which was created according to God, in true righteousness and holiness.

DO NOT GRIEVE THE SPIRIT

25Therefore, putting away lying, "Let each one of you speak truth with his

neighbor,"a for we are members of one another. 26"Be angry, and do not sin":a

do not let the sun go down on your wrath, 27nor give place to the devil. 28Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. 29Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers. 30And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. 32And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you.

DAY 2: Define the spiritually gifted men Christ calls to serve His church in Ephesians 4:11.

"Apostles." A term used particularly of the 12 disciples who had seen the risen Christ (Acts 1:22), including Matthias, who replaced Judas. Later, Paul was uniquely set apart as the apostle to the Gentiles (Gal. 1:15–17) and was numbered with the other apostles. Those apostles were chosen directly by Christ, so as to be called "apostles of Christ" (Gal. 1:1; 1 Pet. 1:1). They were given 3 basic responsibilities: 1) to lay the foundation of the church (2:20); 2) to receive, declare, and write God's Word (3:5; Acts 11:28; 21:10, 11); and 3) to give confirmation of that Word through signs, wonders, and miracles (2 Cor. 12:12; Acts 8:6, 7). The term "apostle" is used in more general ways of other men in the early church, such as Barnabas ( Acts 14:4 ), Silas, Timothy, and others ( Rom. 16:7 ; Phil. 2:25 ). They are called "apostles of the churches" ( 2 Cor. 8:23 ) rather than "apostles of Jesus Christ" like the 13. They were not self-perpetuating nor was any apostle who died replaced.

"Prophets." Not ordinary believers who had the gift of prophecy but specially commissioned men in the early church. The office of prophet seems to have

been exclusively for work within a local congregation. They were not "sent ones" as were the apostles (Acts 13:1), but, as with the apostles, their office ceased with the completion of the New Testament. They sometimes spoke practical direct revelation for the church from God (Acts 11:21–28) or expounded revelation already given (implied in Acts 13:1). Their messages were to be judged by other prophets for validity (1 Cor. 14:32) and had to conform to the teaching of the apostles (v. 37). Those two offices were replaced by the evangelists and teaching pastors.

"Evangelists." Men who proclaim the good news of salvation in Jesus Christ to unbelievers. The related verb translated "to preach the gospel" is used 54 times and the related noun translated "gospel" is used 76 times in the New Testament.

"Pastors and teachers." This phrase is best understood in context as a single office of leadership in the church. The Greek word translated "and" can mean "in particular" (1 Tim. 5:17). The normal meaning of pastor is "shepherd," so the two functions together define the teaching shepherd. He is identified as one who is under the "great Pastor" Jesus (Heb. 13:20, 21; 1 Pet. 2:25). One who holds this office is also called an "elder" ( Titus 1:5–9 ) and "bishop" ( 1 Tim. 3:1– 7 ).

Return to October 2 Readings

Ephesians 5

October 3

E PHESIANS 5:1–16

WALK IN LOVE

1Therefore be imitators of God as dear children. 2And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.

3But fornication and all uncleanness or covetousness, let it not even be named

among you, as is fitting for saints; 4neither filthiness, nor foolish talking, nor

coarse jesting, which are not fitting, but rather giving of thanks. 5For this you

know,a that no fornicator, unclean person, nor covetous man, who is an idolater,

has any inheritance in the kingdom of Christ and God. 6Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. 7Therefore do not be partakers with them.

WALK IN LIGHT

8For you were once darkness, but now you are light in the Lord. Walk as children of light 9(for the fruit of the Spirita is in all goodness, righteousness, and truth), 10finding out what is acceptable to the Lord. 11And have no fellowship with the unfruitful works of darkness, but rather expose them. 12For

it is shameful even to speak of those things which are done by them in secret. 13But all things that are exposed are made manifest by the light, for whatever makes manifest is light. 14Therefore He says:

"Awake, you who sleep, Arise from the dead, And Christ will give you light."

WALK IN WISDOM

15See then that you walk circumspectly, not as fools but as wise, 16redeeming the time, because the days are evil.

DAY 3: What should the standard be for a Christian's life?

"Be imitators of God," says Paul in Ephesians 5:1. The Christian has no greater calling or purpose than that of imitating his Lord. That is the very purpose of sanctification, growing in likeness to the Lord while serving Him on earth ( Matt. 5:48 ). The Christian life is designed to reproduce godliness as modeled by the Savior and Lord, Jesus Christ, in whose image believers have been recreated through the new birth (Rom. 8:29; 2 Cor. 3:18; 1 Pet. 1:14–16). As God's dear children, believers are to become more and more like their heavenly Father (Matt. 5:48; 1 Pet. 1:15, 16).

"And walk in love, as Christ also has loved us and given Himself for us" (v. 2). The Lord is the supreme example in His self-sacrificing love for lost sinners (4:32; Rom. 5:8–10). He took human sin upon Himself and gave up His very life that men might be redeemed from their sin. They are henceforth to be imitators of His great love in the newness and power of the Holy Spirit, who enables them to demonstrate divine love. "A sweet-smelling aroma." Christ's offering of Himself for fallen man pleased and glorified His heavenly Father, because it demonstrated in the most complete and perfect way God's sovereign, perfect, unconditional, and divine kind of love.

In absolute contrast to God's holiness and love, such sins as "fornication… covetousness" (v. 3), by which Satan seeks to drive God's children as far away as possible from His image and will, are so godless that the world should never have reason even to suspect their presence in Christians. The 3 inappropriate sins of the tongue (v. 4) include any speech that is obscene and degrading or foolish and dirty, as well as suggestive and immoral wit. All such are destructive of holy living and godly testimony and should be confessed, forsaken, and replaced by open expressions of thankfulness to God (Col. 3:8).

Return to October 3 Readings

October 4

E PHESIANS 5:17–33

17Therefore do not be unwise, but understand what the will of the Lord is. 18And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, 19speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, 20giving thanks always for all things to God the Father in the name of our Lord Jesus Christ, 21submitting to one another in the fear of God.a

5:18 but be filled with the Spirit. True communion with God is not induced by drunkenness but by the Holy Spirit. Paul is not speaking of the Holy Spirit's indwelling ( Rom. 8:9 ) or the baptism by Christ with the Holy Spirit ( 1 Cor. 12:13 ), because every Christian is indwelt and baptized by the Spirit at the time of salvation. He is rather giving a command for believers to live continually under the influence of the Spirit by letting the Word control them, pursuing pure lives, confessing all known sin, dying to self, surrendering to God's will, and depending on His power in all things. Being filled with the Spirit is living in the conscious presence of the Lord Jesus Christ, letting His mind, through the Word, dominate everything that is thought and done. Being filled with the Spirit is the same as walking in the Spirit.

MARRIAGE—CHRIST AND THE CHURCH

22Wives, submit to your own husbands, as to the Lord. 23For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body. 24Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.

25Husbands, love your wives, just as Christ also loved the church and gave Himself for her, 26that He might sanctify and cleanse her with the washing of

water by the word, 27that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. 28So husbands ought to love their own wives as their own bodies; he

who loves his wife loves himself. 29For no one ever hated his own flesh, but

nourishes and cherishes it, just as the Lord does the church. 30For we are

members of His body,a of His flesh and of His bones. 31"For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh."a 32This is a great mystery, but I speak concerning Christ and the church. 33Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband.

DAY 4: How do the principles of submission and love in Ephesians 5:21–33 work in a marriage?

The section that begins with a call to wise living (5:15) leads up to Paul's general counsel about submission (5:21). This last verse serves to introduce the next section (5:22–6:9), which spells out the godly expectations for various relationships. Here Paul stated unequivocally that every Spirit-filled Christian is to be a humble, submissive Christian. This is foundational to all the relationships in this section. No believer is inherently superior to any other believer. In their standing before God, all believers are equal in every way (3:28).

Having established the foundational principle of submission (5:21), Paul applied it first to the wife. The command is unqualified and applicable to every Christian wife, no matter what her own abilities, education, knowledge of Scripture, spiritual maturity, or any other qualities might be in relation to those of her husband. The submission is not the husband's to command but for the wife to willingly and lovingly offer. The phrase "your own husband" limits the wife's submission to the one man whom God has placed over her.

The Spirit-filled wife recognizes that her husband's role in giving leadership is not only God-ordained but also a reflection of Christ's own loving, authoritative headship of the church. As the Lord delivered His church from the dangers of sin, death, and hell, so the husband provides for, protects, preserves, and loves his wife, leading her to blessing as she submits (Titus 1:4; 2:13; 3:6).

Paul has much more to say to the man who has been placed in the role of authority within marriage. That authority comes with supreme responsibilities for husbands in regard to their wives. Husbands are to love their wives with the same sacrificial love that Christ has for His church. Christ gave everything He had, including His own life, for the sake of His church, and that is the standard of sacrifice for a husband's love of his wife.

The clarity of God's guidelines makes it certain that problems in marriage must always be traced in both directions so that each partner clearly understands his or her roles and responsibilities. Failure to love is just as often the source of marital trouble as failure to submit.

Return to October 4 Readings

Ephesians 6

October 5

E PHESIANS 6:1–24

CHILDREN AND PARENTS

1Children, obey your parents in the Lord, for this is right. 2"Honor your father and mother," which is the first commandment with promise: 3"that it may be well with you and you may live long on the earth."a

4And you, fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord.

BONDSERVANTS AND MASTERS

5Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, as to Christ; 6not with eyeservice, as men-pleasers, but as bondservants of Christ, doing the will of God from the heart, 7with goodwill doing service, as to the Lord, and not to men, 8knowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free.

9And you, masters, do the same things to them, giving up threatening, knowing

that your own Master alsoa is in heaven, and there is no partiality with Him.

THE WHOLE ARMOR OF GOD

10Finally, my brethren, be strong in the Lord and in the power of His might. 11Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age,a against spiritual hosts of wickedness in the heavenly places. 13Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.

6:10 be strong in the Lord and in the power of His might. Ultimately, Satan's power over Christians is already broken and the great war is won through Christ's crucifixion and resurrection, which forever conquered the power of sin and death (Rom. 5:18–21; 1 Cor. 15:56, 57; Heb. 2:14). However, in life on earth, battles of temptation go on regularly. The Lord's power, the strength of His Spirit, and the force of biblical truth are required for victory.

6:13 Therefore take up the whole armor of God. Paul again emphasized the necessity of the Christian's appropriating God's full spiritual armor by obedience in taking it up or putting it on (v. 11). The first 3 pieces of armor (girdle, breastplate, and shoes/boots, vv. 14, 15) were worn continually on the battlefield; the last 3 (shield, helmet, and sword, vv. 16, 17) were kept ready for use when actual fighting began. the evil day. Since the Fall of man, every day has been evil, a condition that will persist until the Lord returns and establishes His own righteous kingdom on earth. having done all, to stand. Standing firm against the enemy without wavering or falling is the goal.

14Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, 15and having shod your feet with the preparation of the gospel of peace; 16above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. 17And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 18praying always with all prayer and supplication in the Spirit, being

watchful to this end with all perseverance and supplication for all the saints— 19and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, 20for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.

A GRACIOUS GREETING

21But that you also may know my affairs and how I am doing, Tychicus, a beloved brother and faithful minister in the Lord, will make all things known to you; 22whom I have sent to you for this very purpose, that you may know our affairs, and that he may comfort your hearts.

23Peace to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24Grace be with all those who love our Lord Jesus Christ in sincerity. Amen.

DAY 5: Why does Paul insist in Ephesians 6:10–17 that Christians must be prepared for spiritual battle?

The true believer described in chapters 1–3, who lives the Spirit-controlled life described in 4:1–6:9, can be sure to encounter spiritual warfare. So Paul closed his letter with warnings about upcoming battles and instructions about victorious living. The Lord provides His saints with sufficient armor to combat and defeat the adversary. Ephesians 6:10–13 briefly sets forth the basic truths regarding the believer's necessary spiritual preparation as well as truths about the enemy, the battle, and the victory. Verses 14–17 specify the six most necessary pieces of spiritual armor with which God equips His children to resist and overcome Satan's assaults. The spiritual equipment parallels the standard military equipment worn by soldiers in Paul's day:

Belt of truth—The soldier wore a tunic of loose-fitting clothing. Since ancient combat was largely hand-to-hand, the tunic was a potential hindrance and danger. The belt cinched up the loose material. The belt that pulls together all the spiritual loose ends is "truth" or, better, "truthfulness."

Breastplate of righteousness—A tough, sleeveless piece of leather or heavy material covered the soldier's full torso, protecting his heart and other vital organs. Because righteousness, or holiness, is such a distinctive characteristic of God Himself, it is easy to understand why it is the Christian's chief protection against Satan and his schemes.

Boots of the gospel—Roman soldiers wore boots with nails in them to grip the ground in combat. The gospel of peace pertains to the good news that through Christ believers are at peace with God, and He is on their side ( Rom. 5:6–10 ). Shield of faith—This Greek word usually refers to the large shield that protected the soldier's entire body. The believer's continual trust in God's Word and promise is "above all" absolutely necessary to protect him or her from temptations to every sort of sin.

Helmet of salvation—The helmet protected the head, always a major target in battle. This passage is speaking to those who are already saved; therefore, it does not refer to attaining salvation. Rather, since Satan seeks to destroy a believer's assurance of salvation with his weapons of doubt and discouragement, the believer must be as conscious of his or her confident status in Christ as he or she would be aware of a helmet on the head.

Sword of the Spirit—A sword was the soldier's only weapon. In the same way, God's Word is the only weapon that a believer needs, infinitely more powerful than any of Satan's devices.

Return to October 5 Readings

The Epistle of Paul the Apostle to the

Philippians

Philippians 1

October 6

P HILIPPIANS 1:1–30

GREETING

1Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishopsa and deacons:

2Grace to you and peace from God our Father and the Lord Jesus Christ.

THANKFULNESS AND PRAYER

3I thank my God upon every remembrance of you, 4always in every prayer of mine making request for you all with joy, 5for your fellowship in the gospel from the first day until now, 6being confident of this very thing, that He who

has begun a good work in you will complete it until the day of Jesus Christ; 7just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace. 8For God is my witness, how greatly I long for you all with the affection of Jesus Christ.

9And this I pray, that your love may abound still more and more in knowledge and all discernment, 10that you may approve the things that are

excellent, that you may be sincere and without offense till the day of Christ, 11being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God.

CHRIST IS PREACHED

12But I want you to know, brethren, that the things which happened to me

have actually turned out for the furtherance of the gospel, 13so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; 14and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.

15Some indeed preach Christ even from envy and strife, and some also from goodwill: 16The formera preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; 17but the latter out of love, knowing that I am appointed for the defense of the gospel. 18What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.

1:18 I rejoice,…will rejoice. Paul's joy was not tied to his circumstances or his critics (Ps. 4:7, 8; Rom. 12:12; 2 Cor. 6:10). He was glad when the gospel was proclaimed with authority, no matter who received credit. He endured the unjust accusations without bitterness at his accusers. Rather, he rejoiced that they preached Christ, even in a pretense of godliness.

TO LIVE IS CHRIST

19For I know that this will turn out for my deliverance through your prayer and the

supply of the Spirit of Jesus Christ, 20according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death. 21For to

me, to live is Christ, and to die is gain. 22But if I live on in the flesh, this will mean

fruit from my labor; yet what I shall choose I cannot tell. 23Fora I am hardpressed between the two, having a desire to depart and be with Christ, which is far better. 24Nevertheless to remain in the flesh is more needful for you. 25And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, 26that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again.

STRIVING AND SUFFERING FOR CHRIST

27Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, 28and not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation,a and that from God. 29For to you it has been granted on behalf of

Christ, not only to believe in Him, but also to suffer for His sake, 30having the same conflict which you saw in me and now hear is in me.

DAY 6: What was Paul's prayer for the Philippians?

"That your love may abound still more and more in knowledge" (1:9). This is from the Greek word that describes genuine, full, or advanced knowledge. Biblical love is not an empty sentimentalism but is anchored deeply in the truth of Scripture and regulated by it. "Discernment." The English word "aesthetic" comes from this Greek word, which speaks of moral perception, insight, and the practical application of knowledge. Love is not blind, but perceptive, and it carefully scrutinizes to distinguish between right and wrong.

"That you may approve the…excellent" (v. 10). "Approve" in classical Greek described the assaying of metals or the testing of money for authenticity. "Excellent" means "to differ." Believers need the ability to distinguish those things that are truly important so they can establish the right priorities. "Sincere and without offense." "Sincere" means "genuine" and may have originally meant "tested by sunlight." In the ancient world, dishonest pottery dealers filled cracks in their inferior products with wax before glazing and painting them, making worthless pots difficult to distinguish from expensive ones. The only way to avoid being defrauded was to hold the pot to the sun, making the wax-filled cracks obvious. Dealers marked their fine pottery that could withstand "sun testing" as sine cera—"without wax." "Without offense" can be translated "blameless," referring to relational integrity. Christians are to live lives of true integrity that do not cause others to sin.

"Being filled with the fruits of righteousness" (v. 11). This is better translated, "the fruit righteousness produces." "Which are by Jesus Christ." This speaks of the salvation transformation provided by our Lord and His ongoing work of power through His Spirit in us. "To the glory and praise of God." The ultimate end of all Paul's prayers was that God be glorified.

Return to October 6 Readings

Philippians 2

October 7

P HILIPPIANS 2:1–30

UNITY THROUGH HUMILITY

1Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, 2fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. 3Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. 4Let each of you look out not only for his own interests, but also for the interests of others.

2:2 fulfill my joy. This can also be translated "make my joy complete." Paul's joy was tied to a concern for the unity of believers (Heb. 13:17). like-minded. The Greek word means "think the same way." This exhortation is not optional or obscure, but is repeated throughout the New Testament (Rom. 15:5; 1 Cor. 1:10; 2 Cor. 13:11–13). same love. Believers are to love others in the body of Christ equally not because they are all equally attractive, but by showing the same kind of sacrificial, loving service to all that was shown to them by Christ. one accord. This may also be translated "united in spirit" and perhaps is a term specially coined by Paul. It literally means "one-souled" and describes people who are knit together in harmony, having the same desires, passions, and ambitions.

THE HUMBLED AND EXALTED CHRIST

5Let this mind be in you which was also in Christ Jesus, 6who, being in the form

of God, did not consider it robbery to be equal with God, 7but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8And being found in appearance as a man, He humbled Himself and

became obedient to the point of death, even the death of the cross. 9Therefore God also has highly exalted Him and given Him the name which is above every name, 10that at the name of Jesus every knee should bow, of those in heaven,

and of those on earth, and of those under the earth, 11and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

2:6 being in the form of God. Paul affirms that Jesus eternally has been God. The usual Greek word for "being" is not used here. Instead, Paul chose another term that stresses the essence of a person's nature his continuous state or condition. Paul also could have chosen one of two Greek words for "form," but he chose the one that specifically denotes the essential, unchanging character of something what it is in and of itself. The fundamental doctrine of Christ's deity has always encompassed these crucial characteristics (John 1:1, 3, 4, 14; 8:58; Col. 1:15–17; Heb. 1:3). not…robbery. The Greek word is translated "robbery" here because it originally meant "a thing seized by robbery." It eventually came to mean anything clutched, embraced, or prized, and thus is sometimes translated "grasped" or "held on to." Though Christ had all the rights, privileges, and honors of Deity which He was worthy of and could never be disqualified from His attitude was not to cling to those things or His position but to be willing to give them up for a season. equal with God. The Greek word for "equal" defines things that are exactly the same in size, quantity, quality, character, and number. In every sense, Jesus is equal to God and constantly claimed to be so during His earthly ministry (John 5:18; 10:33, 38; 14:9; 20:28; Heb. 1:1–3).

LIGHT BEARERS

12Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; 13for it is God who works in you both to will and to do for His good pleasure.

14Do all things without complaining and disputing, 15that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, 16holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain.

17Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. 18For the same reason you also be glad and rejoice with me.

TIMOTHY COMMENDED

19But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state. 20For I have no one likeminded, who will sincerely care for your state. 21For all seek their own, not the things which are of Christ Jesus. 22But you know his proven character, that as a son with his father he served with me in the gospel. 23Therefore I hope to send him at once, as soon as I see how it goes with me. 24But I trust in the Lord that I myself shall also come shortly.

EPAPHRODITUS PRAISED

25Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need; 26since he was longing for you all, and was distressed because you had

heard that he was sick. 27For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. 28Therefore I sent him the more eagerly, that when you see him

again you may rejoice, and I may be less sorrowful. 29Receive him therefore in

the Lord with all gladness, and hold such men in esteem; 30because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me.

DAY 7: How did Christ humble Himself for our salvation?

In Philippians 2:7, Paul writes that Christ "made Himself of no reputation." This is more clearly translated "emptied Himself." This was a self-renunciation, not an emptying Himself of Deity nor an exchange of Deity for humanity. Jesus did, however, renounce or set aside His privileges in several areas: 1) heavenly glory —while on earth He gave up the glory of a face-to-face relationship with God (John 17:5); 2) independent authority—during His Incarnation Christ completely submitted Himself to the will of His Father (Matt. 26:39; John 5:30); divine prerogatives—He set aside the voluntary display of His divine attributes and submitted Himself to the Spirit's direction ( Matt. 24:36 ; John 1:45–49 ); 4) eternal riches—while on earth Christ was poor and owned very little (2 Cor. 8:9); and 5) a favorable relationship with God—He felt the Father's wrath for human sin while on the cross (Matt. 27:46; 2 Cor. 5:21).

"Taking the form of a bondservant" (v. 7). Again, Paul uses the Greek word "form," which indicates exact essence. As a true servant, Jesus submissively did the will of His Father (Is. 52:13, 14). "Coming in the likeness of men." Christ became more than God in a human body, but He took on all the essential attributes of humanity (Luke 2:52; Gal. 4:4; Col. 1:22). He became the God-

Man: fully God and fully man.

"And being found in appearance as a man" (v. 8). Christ's humanity is described from the viewpoint of those who saw Him. Paul is implying that, although He outwardly looked like a man, there was much more to Him (His deity) than many people recognized naturally (John 6:42; 8:48). "He humbled Himself." After the humbling of incarnation, Jesus further humbled Himself in that He subjected Himself to persecution and suffering (Is. 53:7; Matt. 26:62–64; Mark 14:60, 61; 1 Pet. 2:23). "Obedient…death." Beyond even persecution, Jesus went to the lowest point or furthest extent in His humiliation in dying as a criminal, following God's plan for Him. "The cross." Even further humiliation was His because Jesus' death was not by ordinary means, but was accomplished by crucifixion—the cruelest, most excruciating, most degrading form of death ever devised.

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Philippians 3

October 8

P HILIPPIANS 3:1–21

ALL FOR CHRIST

1Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe.

2Beware of dogs, beware of evil workers, beware of the mutilation! 3For we are the circumcision, who worship God in the Spirit,a rejoice in Christ Jesus, and have no confidence in the flesh, 4though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: 5circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; 6concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.

3:2 dogs. During the first century, dogs roamed the streets and were essentially wild scavengers. Because dogs were such filthy animals, the Jews loved to refer to Gentiles as dogs. Yet here Paul refers to Jews, specifically the Judaizers, as dogs to describe their sinful, vicious, and uncontrolled character. evil workers. The Judaizers prided themselves on being workers of righteousness. Yet Paul described their works as evil, since any attempt to please God by one's own efforts and draw attention away from Christ's accomplished redemption is the worst kind of wickedness. mutilation. In contrast to the Greek word for "circumcision," which means "to cut around," this term means "to cut down (off)." Like the prophets of Baal (1 Kin. 18:28) and pagans who mutilated their bodies in their frenzied rituals, which were forbidden in the Old Testament ( Lev. 19:28 ; 21:5 ; Deut. 14:1 ), the Judaizers' circumcision was, ironically, no spiritual symbol; it was merely physical mutilation.

7But what things were gain to me, these I have counted loss for Christ. 8Yet

indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as

rubbish, that I may gain Christ 9and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the

righteousness which is from God by faith; 10that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His

death, 11if, by any means, I may attain to the resurrection from the dead.

3:7 what things were gain…I have counted loss. The Greek word for "gain" is an accounting term that means "profit." The Greek word for "loss" also is an accounting term used to describe a business loss. Paul used the language of business to describe the spiritual transaction that occurred when Christ redeemed him. All his Jewish religious credentials that he thought were in his profit column were actually worthless and damning (Luke 18:9–14). Thus, he put them in his loss column when he saw the glories of Christ.

3:8 knowledge of Christ Jesus. To "know" Christ is not simply to have intellectual knowledge about Him. Paul used the Greek verb that means to know "experientially" or "personally" (John 10:27; 17:3; 2 Cor. 4:6; 1 John 5:20). It is equivalent to shared life with Christ. It also corresponds to a Hebrew word used of God's knowledge of His people (Amos 3:2) and their knowledge of Him in love and obedience (Jer. 31:34; Hos. 6:3; 8:2). rubbish. The Greek word refers to garbage or waste and can even be translated "dung" or "manure.".

PRESSING TOWARD THE GOAL

12Not that I have already attained, or am already perfected; but I press on, that I

may lay hold of that for which Christ Jesus has also laid hold of me. 13Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those

things which are behind and reaching forward to those things which are ahead, 14I press toward the goal for the prize of the upward call of God in Christ Jesus. 15Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. 16Nevertheless, to the degree that we have already attained, let us walk by the same rule,a let us be of the same mind.

OUR CITIZENSHIP IN HEAVEN

17Brethren, join in following my example, and note those who so walk, as you have us for a pattern. 18For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19whose end is destruction, whose god is their belly, and whose

glory is in their shame— who set their mind on earthly things. 20For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, 21who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.

DAY 8: Who was the prophet Jeremiah?

Jeremiah, who served as both a priest and a prophet, was the son of a priest named Hilkiah. He was from the small village of Anathoth (1:1), today called Anata, about 3 miles northeast of Jerusalem. As an object lesson to Judah, Jeremiah remained unmarried (16:1–4). He was assisted in ministry by a scribe named Baruch, to whom Jeremiah dictated and who copied and had custody over the writings compiled from the prophet's messages (36:4, 32; 45:1). Jeremiah has been known as "the weeping prophet" (9:1; 13:17; 14:17), living a life of conflict because of his predictions of judgment by the invading Babylonians. He was threatened, tried for his life, put in stocks, forced to flee from Jehoiakim, publicly humiliated by a false prophet, and thrown into a pit.

Jeremiah carried out a ministry directed mostly to his own people in Judah, but which expanded to other nations at times. He appealed to his countrymen to repent and avoid God's judgment via an invader (chaps. 7; 26). Once invasion was certain after Judah refused to repent, he pled with them not to resist the Babylonian conqueror in order to prevent total destruction (chap. 27). He also called on delegates of other nations to heed his counsel and submit to Babylon (chap. 27), and he predicted judgments from God on various nations (25:12–38; chaps. 46–51).

The dates of his ministry, which spanned 5 decades, are from the Judean king Josiah's thirteenth year, noted in 1:2 (627 B.C.), to beyond the fall of Jerusalem to Babylon in 586 B.C. (chaps. 39; 40; 52). After 586 B.C., Jeremiah was forced to go with a fleeing remnant of Judah to Egypt (chaps. 43; 44).

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Philippians 4

October 9

P HILIPPIANS 4:1–23

1Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved.

BE UNITED, JOYFUL, AND IN PRAYER

2I implore Euodia and I implore Syntyche to be of the same mind in the Lord. 3Anda I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life.

4Rejoice in the Lord always. Again I will say, rejoice!

4:4 Rejoice in the Lord. Paul's familiar theme throughout the epistle, which has already been heard in chapters 1 and 2. "In the Lord" signifies the sphere in which the believers' joy exists a sphere unrelated to the circumstances of life, but related to an unassailable, unchanging relationship to the sovereign Lord.

5Let your gentleness be known to all men. The Lord is at hand. 6Be anxious for nothing, but in everything by prayer and supplication, with

thanksgiving, let your requests be made known to God; 7and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.

MEDITATE ON THESE THINGS

8Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. 9The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you.

PHILIPPIAN GENEROSITY

10But I rejoiced in the Lord greatly that now at last your care for me has

flourished again; though you surely did care, but you lacked opportunity. 11Not that I speak in regard to need, for I have learned in whatever state I am, to be

content: 12I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound

and to suffer need. 13I can do all things through Christa who strengthens me.

4:12 abased…abound. Paul knew how to get along with humble means (food, clothing, daily necessities) and how to live in prosperity ("to overflow"). to be full and to be hungry. The Greek word translated "to be full" was used of feeding and fattening animals. Paul knew how to be content when he had plenty to eat and when he was deprived of enough to eat.

4:13 I can do all things. Paul uses a Greek verb that means "to be strong" or "to have strength" (Acts 19:16, 20; James 5:16). He had strength to withstand "all things" (vv. 11, 12), including both difficulty and prosperity in the material world. through Christ who strengthens me. The Greek word for strengthen means "to put power in." Because believers are in Christ (Gal. 2:20), He infuses them with His strength to sustain them until they receive some provision ( Eph. 3:16–20 ; 2 Cor. 12:10 ).

14Nevertheless you have done well that you shared in my distress. 15Now you Philippians know also that in the beginning of the gospel, when I departed from

Macedonia, no church shared with me concerning giving and receiving but you only. 16For even in Thessalonica you sent aid once and again for my necessities. 17Not that I seek the gift, but I seek the fruit that abounds to your account. 18Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God. 19And my God shall supply all your need according to His riches in glory by Christ Jesus. 20Now to our God and Father be glory forever and ever. Amen.

GREETING AND BLESSING

21Greet every saint in Christ Jesus. The brethren who are with me greet you. 22All the saints greet you, but especially those who are of Caesar's household. 23The grace of our Lord Jesus Christ be with you all.a Amen.

DAY 9: How do we keep the peace of God in our lives?

Paul tells us to "be anxious for nothing" (Phil. 4:6). Fret and worry indicate a lack of trust in God's wisdom, sovereignty, or power. Delighting in the Lord and meditating on His Word are a great antidote to anxiety (Ps. 1:2). "In everything by prayer and supplication, with thanksgiving,…requests." All difficulties are within God's purposes. Gratitude to God accompanies all true prayer.

"And the peace of God" (v. 7). Inner calm or tranquillity is promised to the believer who has a thankful attitude based on an unwavering confidence that God is able and willing to do what is best for His children (Rom. 8:28). "Which surpasses all understanding." This refers to the divine origin of peace. It transcends human intellect, analysis, and insight. "Will guard." A military term meaning "to keep watch over." God's peace guards believers from anxiety, doubt, fear, and distress. "Your hearts and minds." Paul was not making a distinction between the two—he was giving a comprehensive statement referring to the whole inner person. Because of the believer's union with Christ, He guards his inner being with His peace.

And believers are to think on what is true (v. 8 ), what is found in God ( 2 Tim. 2:25 ), in Christ ( Eph. 4:20 , 21 ), in the Holy Spirit ( John 16:13 ), and in God's Word (John 17:17). They are to think on what is "worthy of respect," whatever is worthy of awe and adoration, i.e., the sacred as opposed to the profane. The believer is to think in harmony with God's divine standard of holiness and on what is morally clean and undefiled. Believers are to focus on whatever is lovely, "pleasing" or "amiable," and that which is highly regarded or thought well of. If they follow the truth of God proclaimed, along with the example of that truth lived by Paul before them, "the God of peace will be with [them]" (v.

9). God is peace (Rom. 16:20; Eph. 2:14), makes peace with sinners through Christ (2 Cor. 5:18–20), and gives perfect peace in trouble (v. 7).

Return to October 9 Readings

The Epistle of Paul the Apostle to the Colossians

Colossians 1

October 10

C OLOSSIANS 1:1–29

GREETING

1Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, 2To the saints and faithful brethren in Christ who are in Colosse:

Grace to you and peace from God our Father and the Lord Jesus Christ.a

THEIR FAITH IN CHRIST

3We give thanks to the God and Father of our Lord Jesus Christ, praying always

for you, 4since we heard of your faith in Christ Jesus and of your love for all the

saints; 5because of the hope which is laid up for you in heaven, of which you

heard before in the word of the truth of the gospel, 6which has come to you, as it

has also in all the world, and is bringing forth fruit,a as it is also among you since

the day you heard and knew the grace of God in truth; 7as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf, 8who also declared to us your love in the Spirit.

PREEMINENCE OF CHRIST

9For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; 10that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; 11strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; 12giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. 13He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14in whom we have redemption through His blood,a the forgiveness of sins.

1:12 qualified us. The Greek word means "to make sufficient," "to empower," or "to authorize." God qualifies us only through the finished work of the Savior. Apart from God's grace through Jesus Christ, all people would be qualified only to receive His wrath. inheritance. Literally, "for the portion of the lot." Each believer will receive his own individual portion of the total divine inheritance, an allusion to the partitioning of Israel's inheritance in Canaan (Num. 26:52–56; 33:51–54; Josh. 14:1, 2). in the light. Scripture represents "light" intellectually as divine truth ( Ps. 119:130 ) and morally as divine purity ( Eph. 5:8–14 ; 1 John 1:5 ). The saints' inheritance exists in the spiritual realm of truth and purity where God Himself dwells (1 Tim. 6:16). Light, then, is a synonym for God's kingdom.

15He is the image of the invisible God, the firstborn over all creation. 16For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were

created through Him and for Him. 17And He is before all things, and in Him all

things consist. 18And He is the head of the body, the church, who is the

beginning, the firstborn from the dead, that in all things He may have the preeminence.

RECONCILED IN CHRIST

19For it pleased the Father that in Him all the fullness should dwell, 20and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.

1:19 all the fullness. A term likely used by those in the Colossian heresy to refer to divine powers and attributes they believed were divided among various emanations. Paul countered that by asserting that the fullness of Deity all the divine powers and attributes was not spread out among created beings but completely dwelt in Christ alone.

21And you, who once were alienated and enemies in your mind by wicked

works, yet now He has reconciled 22in the body of His flesh through death, to

present you holy, and blameless, and above reproach in His sight— 23if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.

SACRIFICIAL SERVICE FOR CHRIST

24I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church, 25of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God, 26the mystery which has been hidden from ages and from generations, but now has been revealed to His saints. 27To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: whicha is Christ in you, the hope of glory. 28Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. 29To this end I also labor, striving according to His working which works in me mightily.

1:27 Gentiles:…Christ in you. The Old Testament predicted the coming of the Messiah and that the Gentiles would partake of salvation (Is. 42:6; 45:21, 22; 49:6; 52:10; 60:1–3; Pss. 22:27; 65:5; 98:2, 3), but it did not reveal that the Messiah would actually live in each member of His redeemed church, made up mostly of Gentiles. That believers, both Jew and Gentile, now possess the surpassing riches of the indwelling Christ is the glorious revealed mystery. the hope of glory. The indwelling Spirit of Christ is the guarantee to each believer of future glory.

DAY 10: How does Colossians 1:15, 16 define Christ as God?

The Greek word for "image" means "copy" or "likeness." Jesus Christ is the perfect image—the exact likeness—of God and is in the very form of God ( Phil. 2:6 ; John 1:14 ; 14:9 ) and has been so from all eternity. By describing Jesus in

this manner, Paul emphasizes that He is both the representation and manifestation of God. Thus, He is fully God in every way (2:9; John 8:58; 10:30–33; Heb. 1:8). "The firstborn over all creation." The Greek word for "firstborn" can refer to one who was born first chronologically, but most often refers to preeminence in position or rank (Heb. 1:6; Rom. 8:29). In both Greek and Jewish culture, the firstborn was the ranking son who had received the right of inheritance from his father, whether he was born first or not. It is used of Israel who, not being the first nation, was however the preeminent nation (Ex. 4:22; Jer. 31:9). Firstborn in this context clearly means highest in rank, not first created ( Ps. 89:27 ; Rev. 1:5 ) for several reasons: Christ cannot be both "first begotten" and "only begotten" (John 1:14, 18; 3:16, 18; 1 John 4:9); when the "firstborn" is one of a class, the class is in the plural form (v. 18; Rom. 8:29), but "creation," the class here, is in a singular form; if Paul was teaching that Christ was a created being, he was agreeing with the heresy he was writing to refute; and

it is impossible for Christ to be both created and the Creator of everything (v. 16).

Thus Jesus is the firstborn in the sense that He has the preeminence (v. 18) and possesses the right of inheritance "over all creation" (Heb. 1:2; Rev. 5:1– 7, 13). He existed before the creation and is exalted in rank above it. The false teachers had incorporated into their heresy the worship of angels, including the lie that Jesus was one of them, merely a spirit created by God and inferior to Him. Paul rejected that and made it clear that angels, whatever their rank, whether holy or fallen, are mere creatures, and their Creator is none other than the preeminent One, the Lord Savior, Jesus Christ (v. 16). The purpose of His catalog of angelic ranks is to show the immeasurable superiority of Christ over any being the false teachers might suggest.

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Colossians 2

October 11

C OLOSSIANS 2:1–23

NOT PHILOSOPHY BUT CHRIST

1For I want you to know what a great conflict I have for you and those in

Laodicea, and for as many as have not seen my face in the flesh, 2that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father anda of Christ, 3in whom are hidden all the treasures of wisdom and knowledge.

4Now this I say lest anyone should deceive you with persuasive words. 5For though I am absent in the flesh, yet I am with you in spirit, rejoicing to see your good order and the steadfastness of your faith in Christ.

6As you therefore have received Christ Jesus the Lord, so walk in Him, 7rooted and built up in Him and established in the faith, as you have been taught, abounding in ita with thanksgiving.

8Beware lest anyone cheat 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. 9For in Him dwells all the fullness of the Godhead bodily; 10and you are complete in Him, who is the head of all principality and power.

NOT LEGALISM BUT CHRIST

11In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sinsa of the flesh, by the circumcision of Christ, 12buried with Him in baptism, in which you also were raised with

Him through faith in the working of God, who raised Him from the dead. 13And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, 14having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. 15Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.

2:14 wiped out the handwriting. The Greek word translated "handwriting" referred to the handwritten certificate of debt by which a debtor acknowledged his indebtedness. All people (Rom. 3:23) owe God an unpayable debt for violating His law (Gal. 3:10; James 2:10; Matt. 18:23–27) and are thus under sentence of death (Rom. 6:23). Paul graphically compares God's forgiveness of believers' sins to wiping ink off a parchment. Through Christ's sacrificial death on the cross, God has totally erased our certificate of indebtedness and made our forgiveness complete. nailed it to the cross. This is another metaphor for forgiveness. The list of the crimes of a crucified criminal was nailed to the cross with that criminal to declare the violations he was being punished for. Believers' sins were all put to Christ's account, nailed to His cross as He paid the penalty in their place for them all, thus satisfying the just wrath of God against crimes requiring punishment in full.

16So let no one judge you in food or in drink, or regarding a festival or a new

moon or sabbaths, 17which are a shadow of things to come, but the substance is

of Christ. 18Let no one cheat you of your reward, taking delight in false humility

and worship of angels, intruding into those things which he has nota

seen, vainly puffed up by his fleshly mind, 19and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.

20Therefore,a if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations —21"Do not touch, do not taste, do not handle," 22which all concern things which perish with the using—according to the commandments and doctrines of men? 23These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

DAY 11: What were the false teachers trying to do to the Colossians?

"Beware lest anyone cheat you," Paul warns in Colossians 2:8. Here is the term for robbery. False teachers who are successful in getting people to believe lies rob them of truth, salvation, and blessing. "Through philosophy and empty deceit." "Philosophy" ("love of wisdom") appears only here in the New Testament. The word referred to more than merely the academic discipline, but described any theory about God, the world, or the meaning of life. Those embracing the Colossian heresy used it to describe the supposed higher knowledge they claimed to have attained. Paul, however, equates the false teachers' philosophy with "empty deceit"; that is, with worthless deception. "According to the basic principles of the world." Far from being advanced, profound knowledge, the false teachers' beliefs were simplistic and immature like all the rest of the speculations, ideologies, philosophies, and psychologies the fallen satanic and human system invents.

For in Him dwells all the fullness of the Godhead bodily" (v. 9). Christ possesses the fullness of the divine nature and attributes. In Greek philosophical thought, matter was evil; spirit was good. Thus, it was unthinkable that God would ever take on a human body. Paul refutes that false teaching by stressing the reality of Christ's Incarnation. Jesus was not only fully God, but fully human as well. "And you are complete in Him" (v. 10). Believers are complete in Christ, both positionally by the imputed perfect righteousness of Christ and the

complete sufficiency of all heavenly resources for spiritual maturity. "Who is the head of all principality and power." Jesus Christ is the creator and ruler of the universe and all its spiritual beings, not a lesser being emanating from God as the Colossian errorists maintained.

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Colossians 3

October 12

C OLOSSIANS 3:1–25

NOT CARNALITY BUT CHRIST

1If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. 2Set your mind on things above, not on things on the earth. 3For you died, and your life is hidden with Christ in God. 4When Christ who is our life appears, then you also will appear with Him in glory.

3:2Set your mind. This can also be translated "think" or "have this inner disposition." As a compass points north, the believer's entire disposition should point itself toward the things of heaven. Heavenly thoughts can only come by understanding heavenly realities from Scripture (Rom. 8:5; 12:2; Phil. 1:23; 4:8; 1 John 2:15–17).

5Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. 6Because of these things the wrath of God is coming upon the sons of disobedience, 7in which you yourselves once walked when you lived in them.

8But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. 9Do not lie to one another,

since you have put off the old man with his deeds, 10and have put on the new man who is renewed in knowledge according to the image of Him who created him, 11where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.

CHARACTER OF THE NEW MAN

12Therefore, as the elect of God, holy and beloved, put on tender mercies,

kindness, humility, meekness, longsuffering; 13bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. 14But above all these things put on

love, which is the bond of perfection. 15And let the peace of God rule in your

hearts, to which also you were called in one body; and be thankful. 16Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

THE CHRISTIAN HOME

18Wives, submit to your own husbands, as is fitting in the Lord. 19Husbands, love your wives and do not be bitter toward them. 20Children, obey your parents in all things, for this is well pleasing to the Lord.

3:20 in all things. The only limit on a child's obedience is when parents demand something contrary to God's Word. For example, some children will act contrary to their parents' wishes even in coming to Christ (Luke 12:51–53; 14:26).

21Fathers, do not provoke your children, lest they become discouraged. 22Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. 23And whatever you do, do it heartily, as to the Lord and not to men, 24knowing that from the Lord you will receive the reward of the inheritance; fora you serve the Lord Christ. 25But he who does wrong will be repaid for what he has done, and there is no partiality.

DAY 12: What should a believer's relationship be to the Word of God?

In Colossians 3:16, Pauls says to "let the word of Christ dwell in you richly." This is Scripture, the Holy Spirit inspired Scripture, the word of revelation He brought into the world. "Dwell" means "to live in" or "to be at home," and "richly" may be more fully rendered "abundantly or extravagantly rich." Scripture should permeate every aspect of the believer's life and control every

thought, word, and deed (Ps. 119:11; Matt. 13:9; Phil. 2:16; 2 Tim. 2:15). This concept is parallel to being filled with the Spirit in Ephesians 5:18 since the results of each are the same. In Ephesians 5:18, the power and motivation for all the effects is the filling of the Holy Spirit; here it is the word richly dwelling. Those two realities are really one. The Holy Spirit fills the life controlled by His Word. This emphasizes that the filling of the Spirit is not some ecstatic or emotional experience, but a steady controlling of the life by obedience to the truth of God's Word.

"Teaching and admonishing one another in psalms and hymns and spiritual songs" (v. 17). The early church sang the Psalms. Old Testament psalms put to music, primarily, but the term was used also of vocal music in general. "Hymns"—perhaps songs of praise distinguished from the Psalms which exalted God, in that they focused on the Lord Jesus Christ. "Spiritual songs"—probably songs of personal testimony expressing truths of the grace of salvation in Christ. "With grace in your hearts to the Lord"— not just public, but private. The Lord Himself is both the source and the object of the believer's song-filled heart. That such music pleases God can be seen in the account of the temple dedication, when the singing so honored the Lord that His glory came down (2 Chr. 5:12, 14).

Return to October 12 Readings

Colossians 4

October 13

C OLOSSIANS 4:1–18

1Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.

CHRISTIAN GRACES

2Continue earnestly in prayer, being vigilant in it with thanksgiving; 3meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains, 4that I may make it manifest, as I ought to speak.

4:2 Continue earnestly. The Greek word means "to be courageously persistent" or "to hold fast and not let go" and refers here to persistent prayer (Acts 1:14; Rom. 12:12; Eph. 6:18; 1 Thess. 5:17; Luke 11:5–10; 18:1–8). being vigilant. In its most general sense this means to stay awake while praying. But Paul has in mind the broader implication of staying alert for specific needs about which to pray rather than being vague and unfocused.

5Walk in wisdom toward those who are outside, redeeming the time. 6Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.

4:6 with grace. To speak what is spiritual, wholesome, fitting, kind, sensitive, purposeful, complimentary, gentle, truthful, loving, and thoughtful. seasoned with salt. Just as salt not only flavors but prevents corruption, the Christian's speech should act not only as a blessing to others but as a purifying influence within the decaying society of the world.

FINAL GREETINGS

7Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me. 8I am sending him to you for this very purpose, that hea may know your circumstances and comfort your hearts, 9with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.

10Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas

(about whom you received instructions: if he comes to you, welcome him), 11and Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me.

12Epaphras, who is one of you, a bondservant of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and completea in all the will of God. 13For I bear him witness that he has a great

zeala for you, and those who are in Laodicea, and those in Hierapolis. 14Luke

the beloved physician and Demas greet you. 15Greet the brethren who are in

Laodicea, and Nymphas and the church that is in hisa house.

CLOSING EXHORTATIONS AND BLESSING

16Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea. 17And say to Archippus, "Take heed to the ministry which you have received in the Lord, that you may fulfill it."

18This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.

4:18 by my own hand. Paul usually dictated his letters to an amanuensis (recording secretary), but would often add his own greeting in his own writing at the end of his letters (1 Cor. 16:21; Gal. 6:11; 2 Thess. 3:17; Philem. 19).

DAY 13: What were the Prison Epistles, and what prison was Paul in when he wrote them?

Four of Paul's letters are grouped as the Prison Epistles: Ephesians, Philippians, Colossians, and Philemon. Each of them includes clear internal references to the writer's prison surroundings (Eph. 3:1; 4:1; 6:20; Phil. 1:7, 13, 14, 17; Col. 4:3, 10, 18; Philem. 1, 9, 10, 13, 23). The similarities between the details of Paul's imprisonment given in Acts and in the Prison Epistles support the traditional position that the letters were written from Rome. Among these details are: 1) Paul was guarded by soldiers (Acts 28:16; Phil. 1:13, 14); 2) Paul was permitted to receive visitors (Acts 28:30; Phil. 4:18); and 3) Paul had the opportunity to preach the gospel ( Acts 28:31 ; Eph. 6:18–20 ; Phil. 1:12–14 ; Col. 4:2 — 4 ). Caesarea and Ephesus have also been suggested as Paul's possible location

when he wrote at least some of these letters. Paul was imprisoned in Caesarea for two years (Acts 24:27), but his opportunities to receive visitors and proclaim the gospel were severely limited during that time (Acts 23:35). The Prison Epistles express Paul's hope for a favorable verdict ( Phil. 1:25 ; 2:24 ; Philem. 23 ). In Caesarea, however, Paul's only hope for release was either to bribe Felix (Acts 24:26) or agree to stand trial at Jerusalem under Festus (Acts 25:9). In the Prison Epistles, Paul expected the decision in his case to be final (Phil. 1:20–23; 2:17, 23). That could not have been true at Caesarea, since Paul could and did appeal his case to the emperor.

Ephesus has been the other suggested location. Most of the same difficulties faced by the Caesarea suggestion face those who support Ephesus. The most telling argument against Ephesus as the point of origin for the Prison Epistles, however, is that there is no evidence that Paul was ever imprisoned at Ephesus.

In light of the serious difficulties faced by both the Caesarean and Ephesian views, no reason remains for rejecting the traditional view that Paul wrote the Prison Epistles from Rome while awaiting a hearing before the emperor on his appeal for justice as a Roman citizen.

Return to October 13 Readings

The First Epistle of Paul the Apostle

to the Thessalonians

1 Thessalonians 1

October 14

1 T HESSALONIANS 1:1–10

GREETING

1Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ:

Grace to you and peace from God our Father and the Lord Jesus Christ.a

THEIR GOOD EXAMPLE

2We give thanks to God always for you all, making mention of you in our prayers, 3remembering without ceasing your work of faith, labor of love, and patience of

hope in our Lord Jesus Christ in the sight of our God and Father, 4knowing,

beloved brethren, your election by God. 5For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake.

6And you became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, 7so that you became examples to all in Macedonia and Achaia who believe. 8For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but also in every place. Your faith toward God has gone out, so that we do not need to say anything. 9For they themselves declare concerning us what manner of entry we had to

you, and how you turned to God from idols to serve the living and true God, 10and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come.

1:6 followers. The Thessalonians had become third-generation mimics of Christ. Christ is the first; Paul is the second; and the Thessalonians are the third (1 Cor. 4:16; 11:1). joy of the Holy Spirit. Joy in the midst of suffering evidenced the reality of their salvation, which included the indwelling Holy Spirit (1 Cor. 3:16; 6:19).

DAY 14: Why was Paul writing to the Thessalonians?

Paul had originally traveled 100 miles from Philippi via Amphipolis and

Apollonia to Thessalonica on his second missionary journey ( A.D. 50; Acts 16:1– 18:22 ). As his custom was upon arrival, he sought out the synagogue in which to teach the local Jews the gospel (Acts 17:1, 2). On that occasion, he dialogued with them from the Old Testament concerning Christ's death and resurrection in order to prove that Jesus of Nazareth was truly the promised Messiah (Acts 17:2, 3). Some Jews believed and soon after, Hellenistic proselytes and some wealthy women of the community also were converted (Acts 17:4).

Because of their effective ministry, the Jews had Paul's team evicted from the city (Acts 17:5–9), so they went south to evangelize Berea (Acts 17:10). There Paul had a similar experience to Thessalonica with conversions followed by hostility, so the believers sent Paul away. He headed for Athens, while Silvanus and Timothy remained in Berea (Acts 17:11–14). They rejoined Paul in Athens (Acts 17:15, 16 with 1 Thess. 3:1), from which Timothy was later dispatched back to Thessalonica (3:2). Apparently, Silas afterwards traveled from Athens to Philippi while Paul journeyed on alone to Corinth (Acts 18:1). It was after Timothy and Silvanus rejoined Paul in Corinth (Acts 18:5) that he wrote 1 Thessalonians in response to Timothy's good report of the church.

Paul undoubtedly had multiple reasons for writing, all coming out of his supreme concern for the flock from which he had been separated. Some of Paul's purposes clearly included: 1) encouraging the church (1:2–10); 2) answering false allegations ( 2:1–12 ); 3) comforting the persecuted flock ( 2:13– 16 ); 4) expressing his joy in their faith ( 2:17–3:13 ); 5) reminding them of the importance of moral purity ( 4:1–8 ); 6) condemning the sluggard lifestyle ( 4:9– 12 ); 7) correcting a wrong understanding of prophetic events ( 4:13–5:11 ); 8) defusing tensions within the flock (5:12–15); and 9) exhorting the flock in the basics of Christian living (5:16–22).

Return to October 14 Readings

1 Thessalonians 2

October 15

1 T HESSALONIANS 2:1–20

PAUL'S CONDUCT

1For you yourselves know, brethren, that our coming to you was not in vain. 2But evena after we had suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict. 3For our exhortation did not come from error or uncleanness, nor was it in deceit.

4But as we have been approved by God to be entrusted with the gospel, even so

we speak, not as pleasing men, but God who tests our hearts. 5For neither at any time did we use flattering words, as you know, nor a cloak for covetousness— God is witness. 6Nor did we seek glory from men, either from you or from others, when

we might have made demands as apostles of Christ. 7But we were gentle among

you, just as a nursing mother cherishes her own children. 8So, affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us. 9For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God.

2:7, 8 gentle…as a nursing mother. Paul may have had in mind Moses' portrayal of himself as a nursing mother to Israel (Num. 11:12). He used the same tender picture with the Corinthians (2 Cor. 12:14, 15) and the Galatians

(Gal. 4:19). Paul's affection for the Thessalonians was like that felt by a mother willing to sacrifice her life for her child as was Christ who was willing to give up His own life for those who would be born again into the family of God ( Matt. 20:28 )

10You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe; 11as you know how we exhorted, and comforted, and chargeda every one of you, as a father does his own children, 12that you would walk worthy of God who calls you into His own kingdom and glory.

THEIR CONVERSION

13For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in

you who believe. 14For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from

your own countrymen, just as they did from the Judeans, 15who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not

please God and are contrary to all men, 16forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.

LONGING TO SEE THEM

17But we, brethren, having been taken away from you for a short time in presence, not in heart, endeavored more eagerly to see your face with great desire. 18Therefore we wanted to come to you—even I, Paul, time and again— but Satan hindered us. 19For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? 20For you are our glory and joy.

DAY 15: What is the effect of the Word of God working in a person's life?

"We also thank God without ceasing," Paul said, "because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God" (1 Thess. 2:13). Paul's message from God is equated with the Old Testament (Mark 7:13). It was the message taught by the apostles (Acts 4:31; 6:2). Peter preached it to the Gentiles (Acts 11:1). It was the word Paul preached on his first missionary journey (Acts 13:5, 7, 44, 48, 49), his second (Acts 16:32; 17:13; 18:11), and his third (Acts 19:10). "Which also effectively works in you who believe." The work of God's Word includes:

saving (Rom. 10:17; 1 Pet. 1:23); teaching and training (2 Tim. 3:16, 17); guiding (Ps. 119:105); counseling (Ps. 119:24); reviving (Ps. 119:154); restoring (Ps. 19:7); warning and rewarding (Ps. 19:11); nourishing (1 Pet. 2:2); judging (Heb. 4:12); sanctifying (John 17:17);

freeing (John 8:31, 32); enriching (Col. 3:16); protecting (Ps. 119:11); strengthening (Ps. 119:28); making wise (Ps. 119:17–100);

rejoicing the heart (Ps. 19:8);

and prospering (Josh. 1:8, 9).

Return to October 15 Readings

1 Thessalonians 3

October 16

1 T HESSALONIANS 3:1–13

CONCERN FOR THEIR FAITH

1Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, 2and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith, 3that no one should be shaken by

these afflictions; for you yourselves know that we are appointed to this. 4For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know. 5For this reason, when I could no longer endure it, I sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain.

3:2 establish…encourage…your faith. This was a common ministry concern and practice of Paul (Acts 14:22; 15:32; 18:23). Paul's concern did not focus on health, wealth, self-esteem, or ease of life, but rather the spiritual quality of life. Their faith was of supreme importance in Paul's mind as evidenced by 5 mentions in vv. 1–10 . Faith includes the foundation of the body of doctrine ( Jude 3 ) and their believing response to God in living out that truth ( Heb. 11:6 ).

3:5 the tempter. Satan had already been characterized as a hinderer (2:18) and now as a tempter in the sense of trying/testing for the purpose of causing failure (Matt. 4:3; 1 Cor. 7:5; James 1:12–18). Paul was not ignorant of Satan's schemes (2 Cor. 2:11; 11:23) nor vulnerable to his methods (Eph. 6:11), so Paul took action to counterattack Satan's expected maneuver and to assure that all his efforts were not useless.

ENCOURAGED BY TIMOTHY

6But now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you— 7therefore, brethren, in all our affliction and distress we were comforted concerning you by your faith. 8For now we live, if you stand fast in the Lord.

9For what thanks can we render to God for you, for all the joy with which we

rejoice for your sake before our God, 10night and day praying exceedingly that we may see your face and perfect what is lacking in your faith?

PRAYER FOR THE CHURCH

11Now may our God and Father Himself, and our Lord Jesus Christ, direct our way to you. 12And may the Lord make you increase and abound in love to one another and to all, just as we do to you, 13so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints.

DAY 16: What was Paul's prayer for the Thessalonians?

"Now may our God…direct our way to you" (1 Thess. 3:11). Paul knew that Satan had hindered his return (2:18). Even though Timothy had visited and returned with a good report, Paul still felt the urgency to see his spiritual children again. Paul followed the biblical admonition of the Psalms (Ps. 37:1– 5) and Proverbs (Prov. 3:5, 6) to entrust difficult situations to God. "May the Lord make you increase and abound in love to one another" (v. 12). With over 30 positive and negative "one anothers" in the New Testament, love appears by far most frequently (4:9; Rom. 12:10; 13:8; 2 Thess. 1:3; 1 Pet. 1:22; 1 John 3:11, 23; 4:7, 11; 2 John 5). It is the overarching term that includes all of the other "one anothers." Its focus is on believers in the church. "And to all." In light of the fact that God loved the world and sent His Son to die for human sin, believers who were loved when they were unlovely (Rom. 5:8) are to love unbelievers (Matt. 5:43, 44). Other New Testament commands concerning all men include pursuing peace (Rom. 12:18), doing good (Gal. 6:10), being patient (Phil. 4:5), praying (1 Tim. 2:1), showing consideration (Titus 3:2), and honoring (1 Pet. 2:17).

"So that He may establish your hears blameless in holiness before our God." Paul prayed that there would be no grounds of accusation because of unholiness. "At the coming of our Lord Jesus Christ with all His saints." Since this exact term is not used elsewhere in the New Testament of angels but is commonly used for believers, it is best to understand the coming of the Lord to rapture all His church and take them to heaven to enjoy His presence.

Return to October 16 Readings

1 Thessalonians 4

October 17

1 T HESSALONIANS 4:1–18

PLEA FOR PURITY

1Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God; 2for you know what commandments we gave you through the Lord Jesus.

3For this is the will of God, your sanctification: that you should abstain from sexual immorality; 4that each of you should know how to possess his own vessel in sanctification and honor, 5not in passion of lust, like the Gentiles who do not know God; 6that no one should take advantage of and defraud his brother in this matter, because the Lord is the avenger of all such, as we also forewarned you and testified. 7For God did not call us to uncleanness, but in holiness. 8Therefore he who rejects this does not reject man, but God, who has also givena us His Holy Spirit.

A BROTHERLY AND ORDERLY LIFE

9But concerning brotherly love you have no need that I should write to you, for you yourselves are taught by God to love one another; 10and indeed you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, that you increase more and more; 11that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you, 12that you may walk properly toward those who are outside, and that you may lack nothing.

THE COMFORT OF CHRIST'S COMING

13But I do not want you to be ignorant, brethren, concerning those who

have fallen asleep, lest you sorrow as others who have no hope. 14For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus.a

4:13 those who have fallen asleep. Sleep is the familiar New Testament euphemism for death which describes the appearance of the deceased. It describes the dead body not the soul (2 Cor. 5:1–9; Phil. 1:23). Sleep is used of Jairus's daughter (Matt. 9:24), whom Jesus raised from the dead, and Stephen, who was stoned to death ( Acts 7:60 ; John 11:11 ; 1 Cor. 7:39 ; 15:6 , 18 , 51 ; 2 Pet. 3:4 ). Those who sleep are identified in v. 16 as "the dead in Christ." The people, in ignorance, had come to the conclusion that those who die miss the Lord's return, and they were grieved over their absence at such a glorious event. Thus the departure of a loved one brought great anguish to the soul.

15For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are

asleep. 16For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ

will rise first. 17Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always

be with the Lord. 18Therefore comfort one another with these words.

4:18 comfort one another. The primary purpose of this passage is not to teach a scheme of prophecy, but rather to provide encouragement to those Christians whose loved ones have died. The comfort here is based on the following: 1) the dead will be resurrected and will participate in the Lord's coming for His own; when Christ comes, the living will be reunited forever with their loved ones; and 3) they all will be with the Lord eternally (v. 17).

DAY 17: How does Paul describe the return of Jesus Christ in 1 Thessalonians 4:15 , 16 ?

It is clear the Thessalonians had come to believe in and hope for the reality of their Savior's return (1:3, 9, 10; 2:19; 5:1, 2). They were living in expectation of that coming, eagerly awaiting Christ. First Thessalonians 4:13 indicates they were even agitated about some things that might affect their participation in it. They knew Christ's return was the climactic event in redemptive history and didn't want to miss it. The major question they had was: "What happens to the Christians who die before He comes? Do they miss His return?" Clearly, they had an imminent view of Christ's return, and Paul had left the impression it could happen in their lifetime. Their confusion came as they were being persecuted, an experience they thought they were to be delivered from by the Lord's return (3:3, 4).

Paul answers by saying "the Lord Himself will descend with a shout" (v. 16). This fulfills the pledge of John 14:1–3 (Acts 1:11). Until then He remains in heaven (1:10; Heb. 1:1–3). "With the voice of an archangel." Perhaps it is

Michael, the archangel, whose voice is heard as he is identified with Israel's resurrection in Daniel 12:1–3. At that moment, the dead rise first. They will not miss the Rapture but will be the first participants. "And with the trumpet of God." This trumpet is illustrated by the trumpet of Exodus 19:16–19, which called the people out of the camp to meet God. It will be a trumpet of deliverance (Zeph. 1:16; Zech. 9:14).

After the dead come forth, their spirits, already with the Lord ( 2 Cor. 5:8 ; Phil. 1:23 ), now being joined to resurrected new bodies, the living Christians will be raptured, "caught up" (v. 17 ). This passage along with John 14:1–3 and 1 Corinthians 15:51 , 52 form the biblical basis for "the Rapture" of the church.

Return to October 17 Readings

1 Thessalonians 5

October 18

1 T HESSALONIANS 5:1–28

THE DAY OF THE LORD

1But concerning the times and the seasons, brethren, you have no need that I should write to you. 2For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. 3For when they say, "Peace and safety!" then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape. 4But you, brethren, are not in darkness, so that this Day should overtake you as a thief. 5You are all sons of light and sons of the day. We are not of the night nor of darkness. 6Therefore let us not sleep, as others do, but let us watch and be sober. 7For those who sleep, sleep at night, and those who get drunk are drunk at night. 8But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation. 9For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, 10who died for us, that whether we wake or sleep, we should live together with Him.

11Therefore comfort each other and edify one another, just as you also are doing.

VARIOUS EXHORTATIONS

12And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, 13and to esteem them very highly in love for their work's sake. Be at peace among yourselves.

5:12 recognize. This does not mean simple face recognition, but that the people are to know their pastors well enough to have an intimate appreciation for them and to respect them because of their value. The work of pastors is summarized in a 3-fold description which includes: 1) laboring, working to the point of exhaustion; 2) overseeing, literally standing before the flock to lead them in the way of righteousness; and 3) admonishing, instructing in the truths of God's Word.

14Now we exhort you, brethren, warn those who are unruly, comfort the

fainthearted, uphold the weak, be patient with all. 15See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all.

16Rejoice always, 17pray without ceasing, 18in everything give thanks; for this is the will of God in Christ Jesus for you.

19Do not quench the Spirit. 20Do not despise prophecies. 21Test all

things; hold fast what is good. 22Abstain from every form of evil.

5:19 quench. The fire of God's Spirit is not to be doused with sin. Believers are also instructed to not grieve the Holy Spirit (Eph. 4:30) but to be controlled by the Holy Spirit (Eph. 5:18) and to walk by the Holy Spirit (Gal. 5:16).

BLESSING AND ADMONITION

23Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. 24He who calls you is faithful, who also will do it.

5:23 God…sanctify you. Only God (Rom. 15:33; 16:20; Phil. 4:9; Heb. 13:20) "Himself" can separate us from sin to holiness "completely." whole spirit, soul, and body. This comprehensive reference makes the term "completely" more emphatic. By using spirit and soul, Paul was not indicating that the immaterial part of man could be divided into two substances (Heb. 4:12). The two words are used interchangeably throughout Scripture ( Heb. 6:19 ; 10:39 ; 1 Pet. 2:11 ; 2 Pet. 2:8 ).

25Brethren, pray for us. 26Greet all the brethren with a holy kiss. 27I charge you by the Lord that this epistle be read to all the holya brethren. 28The grace of our Lord Jesus Christ be with you. Amen.

DAY 18: When Paul refers to the "Day of the Lord" in 1 Thessalonians 5:2 , what does he mean?

There are 19 indisputable uses of "the Day of the Lord" in the Old Testament and 4 in the New Testament (Acts 2:20; 2 Thess. 2:2; 2 Pet. 3:10). The Old Testament prophets used "Day of the Lord" to describe near historical judgments (Is. 13:6–22; Ezek. 30:2–19; Joel 1:15; 3:14; Amos 5:18–20; Zeph. 1:14–18) or

far eschatological divine judgments (Joel 2:30–32; Zech. 14:1; Mal. 4:1, 5). Six times it is referred to as the "day of doom" and 4 times as the "day of vengeance." The New Testament calls it a day of "wrath," a day of "visitation," and the "Great Day of God Almighty" (Rev. 16:14). These are terrifying judgments from God (Joel 2:30, 31; 2 Thess. 1:7–10) for the overwhelming sinfulness of the world.

The future "Day of the Lord" which unleashes God's wrath falls into two parts: the end of the 7-year tribulation period (Rev. 19:11–21), and 2) the end of the Millennium. These two are actually 1,000 years apart, and Peter refers to the end of the 1,000-year period in connection with the final "Day of the Lord" ( 2 Pet. 3:10 ; Rev. 20:7–15 ). Here, Paul refers to that aspect of the "Day of the Lord," which concludes the Tribulation period. When Paul uses the phrase "a thief in the night," it is never used to refer to the Rapture of the church. It is used of Christ's coming in judgment on the Day of the Lord at the end of the 7-year Tribulation which is distinct from the Rapture of the church, and it is used of the judgment which concludes the Millennium (2 Pet. 3:10). As a thief comes unexpectedly and without warning, so will the Day of the Lord come in both its final phases.

Return to October 18 Readings

The Second Epistle of Paul the Apostle

to the Thessalonians

2 Thessalonians 1

October 19

2 T HESSALONIANS 1:1–12

GREETING

1Paul, Silvanus, and Timothy, To the church of the Thessalonians in God our Father and the Lord Jesus Christ:

2Grace to you and peace from God our Father and the Lord Jesus Christ.

GOD'S FINAL JUDGMENT AND GLORY

3We are bound to thank God always for you, brethren, as it is fitting, because your faith grows exceedingly, and the love of every one of you all abounds toward each other, 4so that we ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulations that you endure, 5which is manifest evidence of the righteous judgment of God, that you

may be counted worthy of the kingdom of God, for which you also suffer; 6since

it is a righteous thing with God to repay with tribulation those who trouble you, 7and to give you who are troubled rest with us when the Lord Jesus is revealed

from heaven with His mighty angels, 8in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. 9These shall be punished with everlasting destruction from the

presence of the Lord and from the glory of His power, 10when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe,a because our testimony among you was believed.

11Therefore we also pray always for you that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness and the work of faith with power, 12that the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.

DAY 19: What should a believer's attitude be toward suffering?

In 2 Thessalonians 1:4, Paul speaks of the "patience and faith" of the Thessalonians. Nowhere was their growth in faith and love more evident than in the way they patiently and faithfully endured hostilities and suffering from the enemies of Christ. Although there was no need to speak, since the Thessalonians' lives spoke clearly enough (1 Thess. 1:8), Paul's joy before the Lord over their perseverance bubbled up. Having a right attitude toward suffering (v. 5) is essential, and that required attitude is concern for the kingdom of God. They were not selfcentered but concentrated on God's kingdom. Their focus was not on personal comfort, fulfillment, and happiness, but on the glory of God and the fulfillment of His purposes. They were not moaning about the injustice of their persecutions. Rather, they were patiently enduring the sufferings they did not deserve (v. 4). This very attitude was "manifest evidence" or positive proof that God's wise process of purging, purifying, and perfecting through suffering was working to make His beloved people worthy of the kingdom (2:12) by being perfected (James 1:2–4; 1 Pet. 5:10).

For believers, afflictions are to be expected (1 Thess. 3:3) as they live and develop Christian character in a satanic world. Suffering is not to be thought of as evidence that God has forsaken them, but as evidence that He is with them, perfecting them (Matt. 5:10; Rom. 8:18; 2 Cor. 12:10). So the Thessalonians demonstrated that their salvation, determined by faith alone in the Lord Jesus Christ, was genuine because they, like Christ, were willing to suffer on account of God and His kingdom. They suffered unjustly as objects of man's wrath against Christ and His kingdom (Acts 5:41; Phil. 3:10; Col. 1:24).

Return to October 19 Readings

2 Thessalonians 2

October 20

2 T HESSALONIANS 2:1–17

THE GREAT APOSTASY

1Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, 2not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christa had come. 3Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sina

is revealed, the son of perdition, 4who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as Goda in the temple of God, showing himself that he is God.

5Do you not remember that when I was still with you I told you these things? 6And now you know what is restraining, that he may be revealed in his own time. 7For the mystery of lawlessness is already at work; only Hea who now restrains will do so until Heb is taken out of the way. 8And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. 9The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, 10and with all unrighteous deception among those who perish,

because they did not receive the love of the truth, that they might be saved. 11And for this reason God will send them strong delusion, that they should believe the lie, 12that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.

2:7 the mystery of lawlessness. This is the spirit of lawlessness already prevalent in society (1 John 3:4; 5:17), but still a mystery in that it is not fully revealed as it will be in the one who so blatantly opposes God that he blasphemously assumes the place of God on earth which God has reserved for Jesus Christ. The spirit of such a man is already in operation (1 John 2:18; 4:3), but the man who fully embodies that spirit has not come. taken out of the way. This refers not to spatial removal (therefore it could not be the Rapture of the

church) but rather "a stepping aside." The idea is "out of the way," not gone. This restraint will be in place until the Antichrist is revealed, at the midpoint of the Tribulation, leaving him 42 months to reign (Dan. 7:25; Rev. 13:5).

2:9, 10 the lawless one. He will do mighty acts pointing to himself as supernaturally empowered. His whole operation will be deceptive, luring the world to worship him and be damned. The career of the coming lawless one is more fully described in Revelation 13:1–18.

STAND FAST

13But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, 14to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ. 15Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle.

16Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace, 17comfort your hearts and establish you in every good word and work.

DAY 20: What is the "falling away" that Paul speaks of in 2 Thessalonians 2:3 , 4 ?

The Day of the Lord cannot occur until a deliberate abandonment of a formerly professed position, allegiance, or commitment occurs (the term was used to refer to military, political, or religious rebellion). Some have suggested, on questionable linguistic evidence, that this refers to a "departure" in the sense of the Rapture. Context, however, points to a religious defection, which is further described in v. 4. The language indicates a specific event, not general apostasy which exists now and always will. Rather, Paul has in mind the apostasy. This is an event which is clearly and specifically identifiable and unique, the consummate act of rebellion, an event of final magnitude. The key to identifying the event is to identify the main person, which Paul does, calling him the "man of sin." Some texts have "man of lawlessness," but there is no real difference in meaning since sin equals lawlessness (1 John 3:4). This is the one who is called "the prince who is to come" (Dan. 9:26) and "the little horn" (Dan. 7:8), whom John calls "the beast" (Rev. 13:2–10, 18) and most know as the Antichrist. The context and language clearly identify a real person in future times who actually does the things prophesied of him in Scripture. He is also called "the son of perdition" or destruction, a term used of Judas Iscariot (John 17:12).

"The falling away" is the abomination of desolation that takes place at the midpoint of the Tribulation spoken of in Daniel 9:27; 11:31 and Matthew 24:15. This man is not Satan, although Satan is the force behind him (v. 9) and he has motives like the desires of the devil (Is. 14:13, 14). Paul is referring to the very act of ultimate apostasy which reveals the final Antichrist and sets the course for the events that usher in the Day of the Lord. Apparently, he will be seen as supportive of religion so that God and Christ will not appear as his enemies until the apostasy. He exalts himself and opposes God by moving into the temple, the place for worship of God, declaring himself to be God and demanding the worship of the world. In this act of satanic self-deification, he commits the great apostasy in defiance of God.

Return to October 20 Readings

2 Thessalonians 3

October 21

2 T HESSALONIANS 3:1–18

PRAY FOR US

1Finally, brethren, pray for us, that the word of the Lord may run swiftly and be glorified, just as it is with you, 2and that we may be delivered from unreasonable and wicked men; for not all have faith.

3:1 pray for us. Paul frequently enlisted prayer support from the churches for his ministry ( Rom. 15:30–32 ; Eph. 6:18 , 19 ; Col. 4:2 , 3 ; 1 Thess. 5:25 ; Philem. 22 ). In particular, he asked them to pray that the word of God would continue to spread rapidly as it had been already (Acts 6:7; 12:24; 13:44–49) and be received with the honor it deserved.

3But the Lord is faithful, who will establish you and guard you from the evil one. 4And we have confidence in the Lord concerning you, both that you do and will do the things we command you.

5Now may the Lord direct your hearts into the love of God and into the patience of Christ.

WARNING AGAINST IDLENESS

6But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which hea received from us. 7For you yourselves know how you ought to follow us, for we were not disorderly among you; 8nor did we eat anyone's bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, 9not because we do not have authority, but to make ourselves an example of how you should follow us.

10For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. 11For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. 12Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread.

13But as for you, brethren, do not grow weary in doing good. 14And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. 15Yet do not count him as an enemy, but admonish him as a brother.

BENEDICTION

16Now may the Lord of peace Himself give you peace always in every way. The Lord be with you all.

17The salutation of Paul with my own hand, which is a sign in every epistle; so I write.

18The grace of our Lord Jesus Christ be with you all. Amen.

DAY 21: How does Paul's teaching on church discipline in 2 Thessalonians 3:6–15 fit with other major biblical passages on this subject?

Paul addressed a particular issue of church discipline with the Thessalonians in 3:6–15. Helpful parallel passages that should be consulted in studying this one include Matthew 18:15–20 , 1 Corinthians 5:1–13 , Galatians 6:1–5 , and 1 Timothy 5:19 , 20 . This passage (3:6–15) gives specific direction on the nature of the church's response to someone who deliberately refuses to follow God's Word, expecting to benefit from fellowship with God's people while being unwilling to participate in a meaningful way. Paul's directions were not mere suggestions, but rather they carried the weight and authority of a judge's court order which the apostle delivered and enforced (vv. 4, 6, 10, 12). In Paul's words, "If anyone will not work, neither shall he eat" (3:10). These were fellow believers acting in a parasitic way, sapping the generosity of other believers. Paul had already addressed this pattern in his first letter (1 Thess. 4:11). If there were any questions, Paul called them to imitate him (v. 7; 1 Thess. 1:6) because he imitated Christ (1 Cor. 4:16; 11:1; Eph. 5:1).

This passage offers an emphatic command, a personal confrontation, and a compassionate caution. First, vv. 6 and 14 instruct the rest of the church to "withdraw" and "not keep company" with such a person. In other words, Paul was commanding the church to disfellowship blatantly disobedient Christians in order to produce shame (v. 14) and, hopefully, repentance. Second, Paul was giving the sluggards a direct command to "work in quietness and eat their own

bread" (v. 12), removing any excuse that they had not been warned about discipline. Third, Paul added two crucial words of caution. He reminded the believers that genuinely needy people deserved help. He urged them, "Do not grow weary in doing good" (v. 13). He also cautioned them to limit their disciplinary withdrawal. "Yet do not count him as an enemy, but admonish him as a brother" (v. 15). While an unrepentant pattern of sin should be handled decisively, they should continually remember that the person being disciplined is a brother or sister in the Lord. All further warnings to this person about his or her sin should be done with love and concern, praying for this fellow believer's restoration.

The goal for any prescription for church discipline must be the restoration of the sinning person. If successful, Jesus said that "you have gained your brother" (Matt. 18:15). The idea is not merely to punish the offender or to shun him completely, but to remove him as a detrimental influence from the fellowship of the church, and henceforth to regard him as an evangelistic prospect rather than a brother. Ultimately, the sin for which he is excommunicated is a hardhearted impenitence.

Return to October 21 Readings

The First Epistle of Paul the Apostle to Timothy

1 Timothy 1

October 22

1 T IMOTHY 1:1–20

GREETING

1Paul, an apostle of Jesus Christ, by the commandment of God our Savior and the Lord Jesus Christ, our hope,

2To Timothy, a true son in the faith: Grace, mercy, and peace from God our Father and Jesus Christ our Lord.

NO OTHER DOCTRINE

3As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, 4nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith. 5Now the purpose of the commandment is love from a pure

heart, from a good conscience, and from sincere faith, 6from which some,

having strayed, have turned aside to idle talk, 7desiring to be teachers of the law, understanding neither what they say nor the things which they affirm.

1:4 fables and endless genealogies. Legends and fanciful stories manufactured from elements of Judaism (v. 7; Titus 1:14), which probably dealt with allegorical or fictitious interpretations of Old Testament genealogical lists. In reality, they were "doctrines of demons" (4:1), posing as God's truth (4:7).

8But we know that the law is good if one uses it lawfully, 9knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine, 11according to the glorious gospel of the blessed God which was committed to my trust.

1:8 the law is good. The Greek word for "good" can be translated "useful." The law is good or useful because it reflects God's holy will and righteous standard (Ps. 19:7; Rom. 7:12) which accomplishes its purpose in showing sinners their sin (Rom. 3:19) and their need for a Savior (Gal. 3:24). The law

forces people to recognize that they are guilty of disobeying God's commands,

and it thereby condemns every person and sentences them to hell.

GLORY TO GOD FOR HIS GRACE

12And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, 13although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. 14And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus. 15This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. 16However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. 17Now to the King eternal, immortal, invisible, to God who alone is wise,a be honor and glory forever and ever. Amen.

1:13 because I did it ignorantly in unbelief. Paul was neither a Jewish apostate nor a Pharisee who clearly understood Jesus' teaching and still rejected Him. He was a zealous, fastidious Jew trying to earn his salvation, thus lost and damned. His plea of ignorance was not a claim to innocence nor an excuse denying his guilt. It was simply a statement indicating that he did not understand the truth of Christ's gospel and was honestly trying to protect his religion. His willing repentance when confronted by Christ is evidence that he had not understood the ramifications of his actions he truly thought he was doing God a service (Acts 26:9).

FIGHT THE GOOD FIGHT

18This charge I commit to you, son Timothy, according to the prophecies

previously made concerning you, that by them you may wage the good warfare, 19having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck, 20of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.

DAY 22: Who is Timothy?

Timothy received his name, which means "one who honors God," from his mother (Eunice) and grandmother (Lois), devout Jews who became believers in the Lord Jesus Christ (2 Tim. 1:5) and taught Timothy the Old Testament Scriptures from his childhood (2 Tim. 3:15). His father was a Greek (Acts 16:1) who may have died before Timothy met Paul.

Timothy was from Lystra (Acts 16:1–3), a city in the Roman province of Galatia (part of modern Turkey). Paul led Timothy to Christ ( 1:2 , 18 ; 1 Cor. 4:17 ; 2 Tim. 1:2 ), undoubtedly during his ministry in Lystra on his first missionary journey (Acts 14:6–23). When he revisited Lystra on his second missionary journey, Paul chose Timothy to accompany him (Acts 16:1–3). Although Timothy was very young (probably in his late teens or early twenties, since about 15 years later Paul referred to him as a young man; 4:12), he had a reputation for godliness (Acts 16:2). Timothy was to be Paul's disciple, friend, and colaborer for the rest of the apostle's life, ministering with him in Berea (Acts 17:14), Athens (Acts 17:15), Corinth (Acts 18:5; 2 Cor. 1:19), and accompanying him on his trip to Jerusalem (Acts 20:4). He was with Paul in his first Roman imprisonment and went to Philippi (2:19–23) after Paul's release. In addition, Paul frequently mentions Timothy in his epistles. Paul often sent Timothy to churches as his representative ( 1 Cor. 4:17 ; 16:10 ; Phil. 2:19 ; 1 Thess. 3:2 ), and 1 Timothy finds him on another assignment, serving as pastor of the church at Ephesus (1:3).

Return to October 22 Readings

1 Timothy 2

October 23

1 T IMOTHY 2:1–15

PRAY FOR ALL MEN

1Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, 2for kings and all who are in authority,

that we may lead a quiet and peaceable life in all godliness and reverence. 3For this is good and acceptable in the sight of God our Savior, 4who desires all men to be saved and to come to the knowledge of the truth. 5For there is

one God and one Mediator between God and men, the Man Christ Jesus, 6who gave Himself a ransom for all, to be testified in due time, 7for which I was appointed a preacher and an apostle—I am speaking the truth in Christa

and not lying—a teacher of the Gentiles in faith and truth.

2:1 supplications. The Greek word is from a root that means "to lack," "to be deprived," or "to be without." Thus this kind of prayer occurs because of a need. The lost have a great need for salvation, and believers should always be asking God to meet that need. intercessions. This word comes from a root meaning "to fall in with someone" or "to draw near so as to speak intimately." The verb from which this word derives is used of Christ's and the Spirit's intercession for believers (Rom. 8:26; Heb. 7:25). Paul's desire is for the Ephesian Christians to have compassion for the lost, to understand the depths of their pain and misery, and to come intimately to God pleading for their salvation.

MEN AND WOMEN IN THE CHURCH

8I desire therefore that the men pray everywhere, lifting up holy hands, without

wrath and doubting; 9in like manner also, that the women adorn themselves in

modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10but, which is proper for women professing godliness, with good works. 11Let a woman learn in silence with all submission. 12And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13For Adam was formed first, then Eve. 14And Adam was not deceived, but the woman being deceived, fell into transgression. 15Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.

2:9 adorn…modest apparel. The Greek word for "adorn" means "to arrange," "to put in order," or "to make ready." A woman is to arrange herself appropriately for the worship service, which includes wearing decent clothing which reflects a properly adorned chaste heart. propriety and moderation. The Greek word for "propriety" refers to modesty mixed with humility, which carries the underlying idea of shame. It can also refer to a rejection of anything dishonorable to God or to grief over sin. "Moderation" basically refers to self-control over sexual passions. Godly women hate sin and control their passions so as not to lead another into sin.

DAY 23: What is the "New Covenant" in Jeremiah 31:31–34?

God announced here the coming establishment of a New Covenant with His people. This covenant will be different from the one "I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke." The New Covenant is given in these terms: "I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people."

The fulfillment of this New Covenant was to individuals, as well as to Israel as a nation (v. 36; Rom. 11:16–27). It is set 1) in the framework of a

reestablishment in their land (vv. 38–40 and chaps. 30–33) and 2) in the time after the ultimate difficulty (30:7).

In principle, this covenant, also announced by Jesus Christ (Luke 22:20), began to be exercised with spiritual aspects realized for Jewish and Gentile believers in the church era (1 Cor. 11:25; Heb. 8:7–13; 9:15; 10:14–17; 12:24; 13:20). It has already begun to take effect with "a remnant according to the election of grace" (Rom. 11:5). The New Covenant will be also realized by the people of Israel in the last days, including the regathering to their ancient land, Palestine (chaps. 30–33). The streams of the Abrahamic, Davidic, and New Covenants find their confluence in the millennial kingdom ruled over by the Messiah.

Return to October 23 Readings

1 Timothy 3

October 24

1 T IMOTHY 3:1–16

QUALIFICATIONS OF OVERSEERS

1This is a faithful saying: If a man desires the position of a bishop,a he desires a good work. 2A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; 3not given to wine, not violent, not greedy for money,a but gentle, not quarrelsome, not covetous; 4one who rules his own house well, having his children in submission with all reverence 5(for if a man does not know how to rule his own house, how will he take care of the church of God?); 6not a novice, lest

being puffed up with pride he fall into the same condemnation as the devil. 7Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.

3:1 desires…desires. Two different Greek words are used. The first means "to reach out after." It describes external action not internal motive. The second means "a strong passion" and refers to an inward desire. Taken together, these two words aptly describe the type of man who belongs in the ministry one who outwardly pursues it because he is driven by a strong internal desire. bishop. The word means "overseer" and identifies the men who are responsible to lead the church (5:17; 1 Thess. 5:12; Heb. 13:7). In the New Testament the words "bishop," "elder," "overseer," and "pastor" are used interchangeably to describe the same men (Acts 20:17, 28; Titus 1:5–9; 1 Pet. 5:1, 2). Bishops (pastors, overseers, elders) are responsible to lead (5:17), preach and teach (5:17), help the spiritually weak (1 Thess. 5:12–14), care for the church (1 Pet. 5:1, 2), and ordain other leaders (4:14).

3:6 not a novice, lest…puffed up with pride. Putting a new convert into a leadership role would tempt him to pride. Elders, therefore, are to be drawn from the spiritually mature men of the congregation. fall into the same condemnation as the devil. Satan's condemnation was due to pride over his position. It resulted in his fall from honor and authority. The same kind of fall and judgment could easily happen to a new and weak believer put in a position of spiritual leadership.

QUALIFICATIONS OF DEACONS

8Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, 9holding the mystery of the faith with a pure conscience. 10But let these also first be tested; then let them serve as deacons, being found blameless. 11Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things. 12Let deacons be the husbands of one wife, ruling their children and their own houses well. 13For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

3:8 deacons. From a word group meaning "to serve." Originally referring to menial tasks such as waiting on tables (Acts 6:1–4), "deacon" came to denote any service in the church. Deacons serve under the leadership of elders, helping them exercise oversight in the practical matters of church life. Scripture defines no official or specific responsibilities for deacons. They are to do whatever the elders assign them or whatever spiritual ministry is necessary.

THE GREAT MYSTERY

14These things I write to you, though I hope to come to you shortly; 15but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the

truth. 16And without controversy great is the mystery of godliness:

Goda was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory.

DAY 24: What does it mean for an elder to be "the husband of one wife"?

In 1 Timothy 3:2, the Greek is literally a "one-woman man." This says nothing about marriage or divorce (v. 4). The issue is not the elder's marital status but his moral and sexual purity. This qualification heads the list, because it is in this area that leaders are most prone to fail. Various interpretations of this qualification have been offered. Some see it as a prohibition against polygamy— an unnecessary injunction since polygamy was not common in Roman society and clearly forbidden by Scripture (Gen. 2:24), the teaching of Jesus (Matt. 19:5, 6; Mark 10:6–9), and Paul (Eph. 5:31). A polygamist could not even have been a church member, let alone a church leader. Others see this requirement as barring those who remarried after the death of their wives. But, as already noted, the issue is sexual purity, not marital status. Further, the Bible encourages remarriage after widowhood (5:14; 1 Cor. 7:39). Some believe that Paul here excludes divorced men from church leadership. That again ignores the fact that this qualification does not deal with marital status. Nor does the Bible prohibit all remarriage after divorce (Matt. 5:31, 32; 19:9; 1 Cor. 7:15). Finally, some think that this requirement excludes single men from church leadership. But if that were Paul's intent, he would have disqualified himself (1 Cor. 7:8).

A "one-woman man" is one totally devoted to his wife, maintaining singular devotion, affection, and sexual purity in both thought and deed. To violate this is to forfeit blamelessness and no longer be "above reproach" (Titus 1:6, 7).

Return to October 24 Readings

1 Timothy 4

October 25

1 T IMOTHY 4:1–16

THE GREAT APOSTASY

1Now the Spirit expressly says that in latter times some will depart from the

faith, giving heed to deceiving spirits and doctrines of demons, 2speaking lies

in hypocrisy, having their own conscience seared with a hot iron, 3forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; 5for it is sanctified by the word of God and prayer.

4:1 the Spirit expressly says. Paul repeats to Timothy the warning he had given many years earlier to the Ephesian elders (Acts 20:29, 30). The Holy Spirit through the Scriptures has repeatedly warned of the danger of apostasy (Matt. 24:4–12; Acts 20:29, 30; 2 Thess. 2:3–12; Heb. 3:12; 5:11–6:8; 10:26– 31; 2 Pet. 3:3; 1 John 2:18; Jude 18). in latter times. The period from the First Coming of Christ until His return (Acts 2:16, 17; Heb. 1:1, 2; 9:26; 1 Pet. 1:20; 1 John 2:18). Apostasy will exist throughout that period, reaching a climax shortly before Christ returns (Matt. 24:12). depart from the faith. Those who fall prey to the false teachers will abandon the Christian faith. The Greek word for "depart" is the source of the English word "apostatize" and refers to someone moving away from an original position. These are professing or nominal Christians who associate with those who truly believe the gospel but defect after believing lies and deception, thus revealing their true nature as unconverted. deceiving spirits. Those demonic spirits, either directly or through false teachers, who have wandered away from the truth and lead others to do the same. doctrines of demons. Not teaching about demons, but false teaching that originates from them. To sit under such teaching is to hear lies from the demonic realm (Eph. 6:12; James 3:15; 2 John 7–11). The influence of demons will reach its peak during the Tribulation (2 Thess. 2:9; Rev. 9:2–11; 16:14; 20:2, 3, 8, 10). Satan and demons constantly work the deceptions that corrupt and pervert God's Word.

A GOOD SERVANT OF JESUS CHRIST

6If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed. 7But reject profane and old wives' fables, and exercise yourself toward godliness. 8For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come. 9This is a faithful saying and worthy of all acceptance. 10For to this end we both labor and suffer reproach,a because we trust in the living God, who is the Savior of all men, especially of those who believe. 11These things command and teach.

4:6 nourished…words of faith…good doctrine. Continual feeding on the truths of Scripture is essential to the spiritual health of all Christians ( 2 Tim. 3:16 , 17 ), but especially of spiritual leaders like Timothy. Only by reading the Word, studying it, meditating on it, and mastering its contents can a pastor fulfill his mandate ( 2 Tim. 2:15 ). Timothy had been doing so since childhood ( 2 Tim. 3:15 ), and Paul urged him to continue (v. 16 ; 2 Tim. 3:14 ). "Words of faith" is a general reference to Scripture, God's revealed truth. "Good doctrine" indicates the theology Scripture teaches.

TAKE HEED TO YOUR MINISTRY

12Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit,a in faith, in purity. 13Till I come, give attention to reading, to exhortation, to doctrine. 14Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership. 15Meditate on these things; give yourself entirely to them, that your progress may be evident to all. 16Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.

DAY 25: What specific instructions did Paul give Timothy that would apply to a young person?

A young person seeking to live as a disciple of Jesus Christ can find essential guidelines in 4:12–16, where Paul listed five areas (verse 12) in which Timothy was to be an example to the church:

In "word" or speech—see also Matthew 12:34–37; Ephesians 4:25, 29, 31.

In "conduct" or righteous living—see also Titus 2:10; 1 Peter 1:15; 2:12; 3:16. In "love" or self-sacrificial service for others—see also John 15:13. In "faith" or faithfulness or commitment, not belief—see also 1 Corinthians 4:2 . In "purity" and particularly sexual purity—see also 4:2. The verses that follow hold several other building blocks to a life of discipleship:

Timothy was to be involved in the public reading, study, and application of Scripture (v. 13).

Timothy was to diligently use his spiritual gift that others had confirmed and affirmed in a public way (v. 14).

Timothy was to be committed to a process of progress in his walk with Christ (v. 15).

Timothy was to "take heed" to pay careful attention to "yourself and to the doctrine" (v. 16).

The priorities of a godly leader should be summed up in Timothy's personal holiness and public teaching. All of Paul's exhortations in vv. 6–16 fit into one or the other of those two categories. By careful attention to his own godly life and faithful preaching of the Word, Timothy would continue to be the human instrument God would use to bring the gospel and to save some who heard him. Though salvation is God's work, it is His pleasure to do it through human instruments.

Return to October 25 Readings

1 Timothy 5

October 26

1 T IMOTHY 5:1–25

TREATMENT OF CHURCH MEMBERS

1Do not rebuke an older man, but exhort him as a father, younger men as

brothers, 2older women as mothers, younger women as sisters, with all purity.

HONOR TRUE WIDOWS

3Honor widows who are really widows. 4But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good anda acceptable before God. 5Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day. 6But she who lives in pleasure is dead while

she lives. 7And these things command, that they may be blameless. 8But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

5:3 Honor. "To show respect or care," "to support," or "to treat graciously." Although it includes meeting all kinds of needs, Paul had in mind here not only this broad definition but primarily financial support (Ex. 20:12; Matt. 15:1–6; 27:9). really widows. Not all widows are truly alone and without resources. Financial support from the church is mandatory only for widows who have no means to provide for their daily needs.

9Do not let a widow under sixty years old be taken into the number, and

not unless she has been the wife of one man, 10well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints' feet, if she has relieved the afflicted, if she has diligently followed every good work.

11But refuse the younger widows; for when they have begun to grow wanton

against Christ, they desire to marry, 12having condemnation because they have

cast off their first faith. 13And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not. 14Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak

reproachfully. 15For some have already turned aside after Satan. 16If any believing man ora woman has widows, let them relieve them, and do not let the church be burdened, that it may relieve those who are really widows.

HONOR THE ELDERS

17Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. 18For the Scripture says, "You shall not muzzle an ox while it treads out the grain,"a and, "The laborer is worthy of his wages."b 19Do not receive an accusation against an elder except from two or three witnesses. 20Those who are sinning rebuke in the presence of all, that the rest also may fear.

5:17 elders. This identifies the "bishop" (3:1) or overseer, who is also called pastor (Eph. 4:11). rule well. Elders are spiritual rulers in the church. double honor. Elders who serve with greater commitment, excellence, and effort should have greater acknowledgment from their congregations. This expression does not mean such men should receive exactly twice as much remuneration as others, but because they have earned such respect they should be paid more generously. especially. Means "chiefly" or "particularly." Implicit is the idea that some elders will work harder than others and be more prominent in ministry. labor. Literally, "work to the point of fatigue or exhaustion." The Greek word stresses the effort behind the work more than the amount of work. word and doctrine. Or better, "preaching and teaching." The first emphasizes proclamation along with exhortation and admonition and calls for a heart response to the Lord. The second is an essential fortification against heresy and puts more stress on instruction.

21I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality. 22Do not lay hands on anyone hastily, nor share in other people's sins; keep yourself pure.

23No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities.

5:23 No longer drink only water. "Water" in the ancient world was often polluted and carried many diseases. Therefore Paul urged Timothy not to risk illness, not even for the sake of a commitment to abstinence from wine. Apparently Timothy avoided wine so as not to place himself in harm's way. use a little wine…infirmities. Paul wanted Timothy to use wine which, because of fermentation, acted as a disinfectant to protect his health problems due to the harmful effects of impure water.

24Some men's sins are clearly evident, preceding them to judgment, but those of some men follow later. 25Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.

DAY 26: Why should elders be chosen very carefully?

Paul cautions Timothy: "Do not lay hands on anyone hastily" (1 Tim. 5:22). This regards the ceremony that affirmed a man's suitability for and acceptance into public ministry as an elder/pastor/overseer. This came from the Old Testament practice of laying hands on a sacrificial animal to identify with it ( Ex. 29:10 , 15 , 19 ). "Hastily" refers to proceeding with this ceremony without a thorough investigation and preparation period to be certain of the man's qualifications (as in 3:1–7). "Nor share in other people's sins." This refers to the sin of hasty ordination, which makes those responsible culpable for the man's sin of serving as an unqualified elder and, thus, misleading people. "Keep yourself pure." Some versions translate "pure" as "free from sin." Paul wanted Timothy, by not participating in the recognition of unqualified elders, to remain untainted by others' sins. The church desperately needed qualified spiritual leaders, but the selection had to be carefully executed.

In v. 24, Paul adds that "some men's sins are clearly evident." The sins of some

men are manifest for all to see, thus disqualifying them out of hand for service

as elders. "Preceding them to judgment." The known sins of the unqualified announce those men's guilt and unfitness before all. "Judgment" refers to the church's process for determining men's suitability to serve as elders. "But those of some men follow later." The sins of other candidates for elder will come to light in time, perhaps even during the scrutiny of the evaluation process.

The same is true of good works (v. 25). Some are evident; others come to light later. Time and truth go hand in hand. The whole emphasis in this instruction regarding choosing elders, according to the qualifications of 3:1–7, is to be patient, fair, impartial, and pure (vv. 21–25). Such an approach will yield the right choices.

Return to October 26 Readings

1 Timothy 6

October 27

1 T IMOTHY 6:1–21

HONOR MASTERS

1Let as many bondservants as are under the yoke count their own masters worthy of all honor, so that the name of God and His doctrine may not be blasphemed. 2And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved. Teach and exhort these things.

ERROR AND GREED

3If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, 4he is proud, knowing nothing, but is obsessed with disputes and

arguments over words, from which come envy, strife, reviling, evil suspicions, 5useless wranglingsa of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself.b

6:3 Paul identifies 3 characteristics of false teachers: 1) they "teach otherwise" a different doctrine, or any teaching that contradicts God's revelation in Scripture; 2) they do "not consent to wholesome words" they do not agree with sound, healthy teaching, specifically the teaching contained in Scripture; and 3) they reject "doctrine which accords with godliness" teaching not based on Scripture will always result in an unholy life. Instead of godliness, false teachers will be marked by sin.

6Now godliness with contentment is great gain. 7For we brought nothing into

this world, and it is certaina we can carry nothing out. 8And having food and

clothing, with these we shall be content. 9But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. 10For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

THE GOOD CONFESSION

11But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness. 12Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses. 13I urge you in the sight of God who gives life to all things, and before Christ Jesus who witnessed the good confession before Pontius Pilate, 14that you keep this commandment without spot, blameless until our Lord Jesus Christ's appearing, 15which He will manifest in His own time, He who is the blessed

and only Potentate, the King of kings and Lord of lords, 16who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power. Amen.

6:12 Fight the good fight of faith. The Greek word for "fight" gives us the English word "agonize" and was used in both military and athletic endeavors to describe the concentration, discipline, and extreme effort needed to win. The "good fight of faith" is the spiritual conflict with Satan's kingdom of darkness in which all men of God are necessarily involved. lay hold on eternal life. Paul is here admonishing Timothy to "get a grip" on the reality of the matters associated with eternal life, so that he would live and minister with a heavenly and eternal perspective (Phil. 3:20; Col. 3:2). to which you were also called. Refers to God's effectual, sovereign call of Timothy to salvation. good confession. Timothy's public confession of faith in the Lord Jesus Christ, which likely occurred at his baptism and again when he was ordained to the ministry ( 4:14 ; 2 Tim. 1:6 ).

INSTRUCTIONS TO THE RICH

17Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. 18Let them do good, that they be rich in good works, ready to give, willing to share, 19storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.

6:17–19 Paul counsels Timothy what to teach those who are rich in material possessions, those who have more than the mere essentials of food, clothing, and shelter. Paul does not condemn such people nor command them to get rid of their wealth. He does call them to be good stewards of their God-given resources (Deut. 8:18; 1 Sam. 2:7; 1 Chr. 29:12).

GUARD THE FAITH

20O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge— 21by professing it some have strayed concerning the faith. Grace be with you. Amen.

DAY 27: How can a believer find genuine contentment?

In 1 Timonty 6:6, the Greek word for "contentment" means "self-sufficiency" and was used by Stoic philosophers to describe a person who was unflappable and unmoved by external circumstances. Christians are to be satisfied and sufficient and not to seek for more than what God has already given them. He is the source of true contentment (2 Cor. 3:5; 9:8; Phil. 4:11–13, 19).

"Having food and clothing,…be content" (v. 8). The basic necessities of life are what ought to make Christians content. Paul does not condemn having possessions as long as God graciously provides them (v. 17). He does, however, condemn a self-indulgent desire for money, which results from discontentment.

"But those who desire to be rich fall into temptation" (v. 9). "Desire" refers to a settled wish born of reason and clearly describes those guilty of greed. The form of the Greek verb for "fall" indicates that those who have such a desire are continually falling into temptation. Greedy people are compulsive—they are continually trapped in sins by their consuming desire to acquire more. "In destruction and perdition." Such greed may lead these people to suffer the tragic end of destruction and hell. These terms refer to the eternal punishment of the wicked.

"For the love of money" (v. 10). Literally, "affection for silver." In the context, this sin applies to false teachers specifically, but the principle is true universally. Money itself is not evil since it is a gift from God (Deut. 8:18). Paul condemns only the love of it ( Matt. 6:24 ), which is so characteristic of false teachers ( 1 Pet. 5:2 ; 2 Pet. 2:1–3 , 15 ). "Some have strayed from the faith." From the body of Christian truth. Gold has replaced God for these apostates, who have turned

away from pursuing the things of God in favor of money.

Return to October 27 Readings

The Second Epistle of Paul the

Apostle to Timothy

2 Timothy 1

October 28

2 T IMOTHY 1:1–18

GREETING

1Paul, an apostle of Jesus Christa by the will of God, according to the

promise of life which is in Christ Jesus, 2To Timothy, a beloved son:

Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

TIMOTHY'S FAITH AND HERITAGE

3I thank God, whom I serve with a pure conscience, as my forefathers did, as without ceasing I remember you in my prayers night and day, 4greatly

desiring to see you, being mindful of your tears, that I may be filled with joy, 5when I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded is in you also. 6Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands. 7For God has not given us a spirit of fear, but of power and of love and of a sound mind.

1:4 mindful of your tears. Paul perhaps remembered this occurring at their latest parting, which occurred after a short visit to Ephesus, following the writing of 1 Timothy and prior to Paul's arrest at Troas and his second imprisonment in Rome. Years before, Paul had a similar parting with the elders at Ephesus (Acts 20:36–38).

1:7 a spirit of fear. The Greek word, which can also be translated "timidity,"

denotes a cowardly, shameful fear caused by a weak, selfish character. The threat of Roman persecution, which was escalating under Nero, the hostility of those in the Ephesian church who resented Timothy's leadership, and the assaults of false teachers with their sophisticated systems of deceptions may have been overwhelming Timothy. But if he was fearful, it didn't come from God. power. Positively, God has already given believers all the spiritual resources they need for every trial and threat (Matt. 10:19, 20). Divine power effective, productive spiritual energy belongs to believers (Eph. 1:18–20; 3:20; Zech. 4:6). love. This kind of love centers on pleasing God and seeking others' welfare before one's own ( Rom. 14:8 ; Gal. 5:22 , 25 ; Eph. 3:19 ; 1 Pet. 1:22 ; 1 John 4:18 ). sound mind. Refers to a disciplined, self-controlled, and properly prioritized mind. This is the opposite of fear and cowardice that causes disorder and confusion. Focusing on the sovereign nature and perfect purposes of our eternal God allows believers to control their lives with godly wisdom and confidence in every situation.

NOT ASHAMED OF THE GOSPEL

8Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the gospel according to the power of God, 9who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, 10but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel, 11to which I was appointed a preacher, an apostle, and a teacher of the Gentiles.a 12For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.

1:12 I also suffer. Paul had no fear of persecution and death from preaching the gospel in a hostile setting because he was so confident God had sealed his future glory and blessing. know whom I have believed. "Know" describes the certainty of Paul's intimate, saving knowledge the object of which was God Himself. The form of the Greek verb translated "I have believed" refers to something that began in the past and has continuing results. This knowing is equal to "the knowledge of the truth" (3:7; 1 Tim. 2:4). He is able to keep what I have committed. Paul's life in time and eternity had been given to his Lord. He lived with unwavering confidence and boldness because of the revealed truth about God's power and faithfulness and his own experience of an unbreakable relationship to the Lord (Rom. 8:31–39). that Day. Also called "Day of Christ" (Phil. 1:10), when believers will stand before the judgment seat and be rewarded.

BE LOYAL TO THE FAITH

13Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus. 14That good thing which was committed to you, keep by the Holy Spirit who dwells in us.

15This you know, that all those in Asia have turned away from me, among

whom are Phygellus and Hermogenes. 16The Lord grant mercy to the household

of Onesiphorus, for he often refreshed me, and was not ashamed of my chain; 17but when he arrived in Rome, he sought me out very zealously and found me. 18The Lord grant to him that he may find mercy from the Lord in that Day—and

you know very well how many ways he ministered to mea at Ephesus.

DAY 28: Why did Paul write 2 Timothy?

Paul was released from his first Roman imprisonment for a short period of ministry during which he wrote 1 Timothy and Titus. Second Timothy, however, finds Paul once again in a Roman prison (1:16; 2:9), apparently rearrested as part of Nero's persecution of Christians. Unlike Paul's confident hope of release during his first imprisonment (Phil. 1:19, 25, 26; 2:24; Philem. 22), this time he had no such hopes (4:6–8). In his first imprisonment in Rome (ca. A.D. 60–62), before Nero had begun the persecution of Christians (A.D. 64), he was only under house arrest and had opportunity for much interaction with people and ministry (Acts 28:16–31). At this time, 5 or 6 years later (ca. A.D. 66–67), however, he was in a cold cell (4:13), in chains (2:9), and with no hope of deliverance (4:6).

Abandoned by virtually all of those close to him for fear of persecution (1:15; 4:9–12, 16) and facing imminent execution, Paul wrote to Timothy, urging him to hasten to Rome for one last visit with the apostle (4:9, 21). Whether Timothy made it to Rome before Paul's execution is not known. According to tradition, Paul was not released from this second Roman imprisonment but suffered the martyrdom he had foreseen (4:6).

In this letter, Paul, aware the end was near, passed the nonapostolic mantle of ministry to Timothy (2:2) and exhorted him to continue faithful in his duties

(1:6), hold on to sound doctrine (1:13, 14), avoid error (2:15–18), accept persecution for the gospel (2:3, 4; 3:10–12), put his confidence in the Scripture, and preach it relentlessly (3:15–4:5).

Return to October 28 Readings

2 Timothy 2

October 29

2 T IMOTHY 2:1–26

BE STRONG IN GRACE

1You therefore, my son, be strong in the grace that is in Christ Jesus. 2And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. 3You therefore must endurea hardship as a good soldier of Jesus Christ. 4No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier. 5And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. 6The hardworking farmer must be first to partake of the crops. 7Consider what I say, and maya

the Lord give you understanding in all things.

2:2 faithful men who will be able to teach others. Timothy was to take the divine revelation he had learned from Paul and teach it to other faithful men men with proven spiritual character and giftedness, who would in turn pass on those truths to another generation. From Paul to Timothy to faithful men to others encompasses 4 generations of godly leaders. That process of spiritual reproduction, which began in the early church, is to continue until the Lord returns.

8Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel, 9for which I suffer trouble as an evildoer,

even to the point of chains; but the word of God is not chained. 10Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.

2:8 Remember…Jesus Christ. The supreme model of a faithful teacher (v. 2), soldier (vv. 3, 4), athlete (v. 5), and farmer (v. 6). Timothy was to follow His example in teaching, suffering, pursuing the prize, and planting the seeds of truth for a spiritual harvest. of the seed of David. As David's descendant, Jesus is the rightful heir to his throne (Luke 1:32, 33). The Lord's humanity is stressed. raised from the dead. The resurrection of Christ is the central truth of the Christian faith (1 Cor. 15:3, 4, 17, 19). By it, God affirmed the perfect redemptive work of Jesus Christ (Rom. 1:4).

11This is a faithful saying:

For if we died with Him, We shall also live with Him. 12If we endure, We shall also reign with Him. If we deny Him, He also will deny us. 13If we are faithless, He remains faithful; He cannot deny Himself.

APPROVED AND DISAPPROVED WORKERS

14Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers. 15Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. 16But shun profane and idle babblings, for they will increase to more ungodliness. 17And their message will spread like cancer. Hymenaeus and Philetus are of this sort, 18who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some. 19Nevertheless the solid foundation of God stands, having this seal: "The Lord knows those who are His," and, "Let everyone who names the name of Christa depart from iniquity."

20But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. 21Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work. 22Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart. 23But avoid foolish and ignorant

disputes, knowing that they generate strife. 24And a servant of the Lord must

not quarrel but be gentle to all, able to teach, patient, 25in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, 26and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.

DAY 29: How is the Christian life compared to being a soldier, an athlete, and a farmer?

"Endure hardship as a good soldier" (2 Tim. 2:3). The metaphor of the Christian life as warfare (against the evil world system, the believer's sinful human nature, and Satan) is a familiar one in the New Testament (2 Cor. 10:3–5; Eph. 6:10–20; 1 Thess. 4:8; 1 Tim. 1:18; 4:7; 6:12). Here Paul is dealing with

the conflict against the hostile world and the persecution. "No one engaged in warfare entangles himself" (v. 4). Just as a soldier called to duty is completely severed from the normal affairs of civilian life, so also must the good soldier of Jesus Christ refuse to allow the things of the world to distract him ( James 4:4 ; 1 John 2:15–17 ). "If anyone competes in athletics" (v. 5). The Greek verb expresses the effort and determination needed to compete successfully in an athletic event ( 1 Cor. 9:24 ). This is a useful picture of spiritual effort and untiring pursuit of the victory to those familiar with events such as the Olympic Games and the Isthmian Games (held in Corinth). "Crowned…rules." All an athlete's hard work and discipline will be wasted if he or she fails to compete according to the rules. This is a call to obey the Word of God in the pursuit of spiritual victory.

"The hardworking farmer" (v. 6). "Hardworking" is from a Greek verb meaning "to labor to the point of exhaustion." Ancient farmers worked long hours of backbreaking labor under all kinds of conditions with the hope that their physical effort would be rewarded by a good harvest. Paul is urging Timothy not to be lazy or indolent but to labor intensely (Col. 1:28, 29) with a view to the harvest.

Return to October 29 Readings

2 Timothy 3

October 30

2 T IMOTHY 3:1–17

PERILOUS TIMES AND PERILOUS MEN

1But know this, that in the last days perilous times will come: 2For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3unloving, unforgiving, slanderers, without self-control,

brutal, despisers of good, 4traitors, headstrong, haughty, lovers of pleasure rather

than lovers of God, 5having a form of godliness but denying its power. And from

such people turn away! 6For of this sort are those who creep into households and

make captives of gullible women loaded down with sins, led away by various lusts, 7always learning and never able to come to the knowledge of the truth. 8Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; 9but they will progress no further, for their folly will be manifest to all, as theirs also was.

3:1 the last days. This phrase refers to this age, the time since the First Coming of the Lord Jesus. perilous times. "Perilous" is used to describe the savage nature of two demon-possessed men (Matt. 8:28). The word for "times" had to do with epochs rather than clock or calendar time. Such savage, dangerous eras or epochs will increase in frequency and severity as the return of Christ approaches (v. 13). The church age is fraught with these dangerous movements accumulating strength as the end nears.

3:8 Jannes and Jambres. Although their names are not mentioned in the Old Testament, they were likely two of the Egyptian magicians that opposed Moses (Ex. 7:11, 22; 8:7, 18, 19; 9:11). According to Jewish tradition, they pretended to become Jewish proselytes, instigated the worship of the golden calf, and were

killed with the rest of the idolaters (Ex. 32). Paul's choice of them as examples may indicate the false teachers at Ephesus were practicing deceiving signs and wonders.

THE MAN OF GOD AND THE WORD OF GOD

10But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, 11persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra—what persecutions I endured. And out of them all the Lord delivered me. 12Yes, and all who desire to live godly in Christ Jesus will suffer persecution. 13But evil men

and impostors will grow worse and worse, deceiving and being deceived. 14But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, 15and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.

16All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17that the man of God may be complete, thoroughly equipped for every good work.

DAY 30: How does 2 Timothy 3:16 describe Scripture?

"All Scripture"—both Old Testament and New Testament Scripture are included (2 Pet. 3:15, 16, which identify New Testament writings as Scripture). "Is given by inspiration of God." Literally, "breathed out by God" or "God-breathed." Sometimes God told the Bible writers the exact words to say ( Jer. 1:9 ), but more often He used their minds, vocabularies, and experiences to produce His own infallible, inerrant Word (1 Thess. 2:13; Heb. 1:1; 2 Pet. 1:20, 21). It is important to note that inspiration applies only to the original autographs of Scripture, not the Bible writers; there are no inspired Scripture writers, only

inspired Scripture. So identified is God with His Word that when Scripture speaks, God speaks (Rom. 9:17; Gal. 3:8). Scripture is called "the oracles of God" (Rom. 3:2; 1 Pet. 4:11) and cannot be altered (John 10:35; Matt. 5:17, 18; Luke 16:17; Rev. 22:18, 19). "And is profitable for doctrine." The divine instruction or doctrinal content of both the Old Testament and the New Testament ( 2:15 ; Acts 20:18 , 20 , 21 , 27 ; 1 Cor. 2:14–16 ; Col. 3:16 ; 1 John 2:20 , 24 , 27 ). The Scripture provides the comprehensive and complete body of divine truth necessary for life and godliness. "For reproof." Rebuke for wrong behavior or wrong belief. The Scripture exposes sin (Heb. 4:12, 13) that can then be dealt with through confession and repentance. "For correction." The restoration of something to its proper condition. The word appears only here in the New Testament, but was used in extrabiblical Greek of righting a fallen object or helping back to their feet those who had stumbled. Scripture not only rebukes wrong behavior but also points the way back to godly living. "For instruction in righteousness." Scripture provides positive training ("instruction" originally referred to training a child) in godly behavior, not merely rebuke and correction of wrong behavior (Acts 20:32; 1 Tim. 4:6; 1 Pet. 2:1, 2).

Return to October 30 Readings

2 Timothy 4

October 31

2 T IMOTHY 4:1–22

PREACH THE WORD

1I charge you therefore before God and the Lord Jesus Christ, who will judge the

living and the dead ata His appearing and His kingdom: 2Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. 3For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; 4and they will turn their ears

away from the truth, and be turned aside to fables. 5But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.

4:2 the word. The entire written Word of God, His complete revealed truth as contained in the Bible (3:15, 16; Acts 20:27). Be ready. The Greek word has a broad range of meanings, including suddenness or forcefulness. Here the form of the verb suggests the complementary ideas of urgency, preparedness, and readiness. It was used of a soldier prepared to go into battle or a guard who was continually alert for any surprise attack attitudes which are imperative for a faithful preacher. in season and out of season. The faithful preacher must proclaim the Word when it is popular and/or convenient and when it is not; when it seems suitable to do so and when it seems not.The dictates of popular culture, tradition, reputation, acceptance, or esteem in the community (or in the church) must never alter the true preacher's commitment to proclaim God's Word. Convince, rebuke. The negative side of preaching the Word (the "reproof" and "correction"; 3:16). The Greek word for "convince" refers to correcting behavior or false doctrine by using careful biblical argument to help a person understand the error of his actions. The Greek word for "rebuke" deals more with correcting the person's motives by convicting him of his sin and leading him to repentance.

PAUL'S VALEDICTORY

6For I am already being poured out as a drink offering, and the time of my departure is at hand. 7I have fought the good fight, I have finished the race, I have kept the faith. 8Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.

THE ABANDONED APOSTLE

9Be diligent to come to me quickly; 10for Demas has forsaken me, having loved this present world, and has departed for Thessalonica—Crescens for Galatia, Titus for Dalmatia. 11Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry. 12And Tychicus I have sent to Ephesus. 13Bring the cloak that I left with Carpus at Troas when you come— and the books, especially the parchments.

14Alexander the coppersmith did me much harm. May the Lord repay him according to his works. 15You also must beware of him, for he has greatly resisted our words.

16At my first defense no one stood with me, but all forsook me. May it not be charged against them.

THE LORD IS FAITHFUL

17But the Lord stood with me and strengthened me, so that the message might be preached fully through me, and that all the Gentiles might hear. Also I was delivered out of the mouth of the lion. 18And the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever. Amen!

COME BEFORE WINTER

19Greet Prisca and Aquila, and the household of Onesiphorus. 20Erastus stayed in Corinth, but Trophimus I have left in Miletus sick.

21Do your utmost to come before winter. Eubulus greets you, as well as Pudens, Linus, Claudia, and all the brethren.

FAREWELL

22The Lord Jesus Christa be with your spirit. Grace be with you. Amen.

DAY 31: Describe how Paul recaps his life in 2 Timothy 4:6–8.

"For I am already being poured out as a drink offering" (v. 6). Meaning his death was imminent. In the Old Testament sacrificial system, a drink offering was the final offering that followed the burnt and grain offerings prescribed for the people of Israel (Num. 15:1–16). Paul saw his coming death as his final offering to God in a life that had already been full of sacrifices to Him. "My departure" speaks of Paul's death. The Greek word essentially refers to the loosening of something, such as the mooring ropes of a ship or the ropes of a tent; thus it eventually acquired the secondary meaning of "departure."

"I have fought…have finished…have kept" (v. 7). The form of the 3 Greek verbs indicates completed action with continuing results. Paul saw his life as complete—he had been able to accomplish through the Lord's power all that God called him to do. He was a soldier, an athlete, and a guardian. "The faith." The truths and standards of the revealed Word of God.

"Finally, there is laid up for me the crown of righteousness" (v. 8). The Greek word for "crown" literally means "surrounding," and it was used of the plaited wreaths or garlands placed on the heads of dignitaries and victorious military officers or athletes. Linguistically, "of righteousness" can mean either that righteousness is the source of the crown or that righteousness is the nature of the crown. The crown represents eternal righteousness received through the imputed righteousness of Christ at salvation (Rom. 4:6, 11). The Holy Spirit works practical righteousness (sanctification) in the believer throughout his lifetime of struggle with sin (Rom. 6:13, 19; 8:4). But only when the struggle is complete will the Christian receive Christ's righteousness perfected in him (glorification) when he enters heaven (Gal. 5:5).

Return to October 31 Readings

The Epistle of Paul the Apostle to Titus

Titus 1

November 1

T ITUS 1:1–16

GREETING

1Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God's elect and the acknowledgment of the truth which accords with godliness, 2in hope of eternal life which God, who cannot lie, promised before time began, 3but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior;

1:1 bondservant. Paul pictures himself as the most menial slave of New Testament times, indicating his complete and willing servitude to the Lord, by whom all believers have been "bought at a price" (1 Cor. 6:20; 1 Pet. 1:18, 19). This is the only time Paul referred to himself as a "bondservant of God" ( Rom. 1:1 ; Gal. 1:10 ; Phil. 1:1 ). He was placing himself alongside Old Testament men of God (Rev. 15:3).

4To Titus, a true son in our common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christa our Savior.

QUALIFIED ELDERS

5For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you— 6if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. 7For a bishopa must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, 8but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, 9holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.

THE ELDERS' TASK

10For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, 11whose mouths must be stopped, who subvert whole

households, teaching things which they ought not, for the sake of dishonest gain. 12One of them, a prophet of their own, said, "Cretans are always liars, evil

beasts, lazy gluttons." 13This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, 14not giving heed to Jewish fables and

commandments of men who turn from the truth. 15To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled. 16They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.

1:12 a prophet. Epimenides, the highly esteemed sixth century B.C. Greek poet and native of Crete, had characterized his own people as the dregs of Greek culture. Elsewhere, Paul also quoted pagan sayings (Acts 17:28; 1 Cor. 15:33). This quote is directed at the false teachers' character.

1:14 fables and commandments of men. Paul reemphasized (v. 10, "those of the circumcision") that most of the false teachers were Jewish. They taught the same kind of externalism and unscriptural laws and traditions that both Isaiah and Jesus railed against (Is. 29:13; Matt. 15:1–9; Mark 7:5–13).

1:15 defiled. The outwardly despicable things that those men practiced (vv. 10–12) were simply reflections of their inner corruption. mind and conscience. If the mind is defiled, it cannot accurately inform the conscience, so conscience cannot warn the person. When conscience is accurately and fully infused with God's truth, it functions as the warning system God designed.

DAY 1: Who was Titus, and what was his role in the church?

Although Luke did not mention Titus by name in the Book of Acts, it seems probable that Titus, a Gentile (Gal. 2:3), met and may have been led to faith in Christ by Paul (Titus 1:4) before or during the apostle's first missionary journey. Later, Titus ministered for a period of time with Paul on the Island of Crete and was left behind to continue and strengthen the work (1:5). After Artemas or Tychicus (3:12) arrived to direct the ministry there, Paul wanted Titus to join him in the city of Nicopolis, in the province of Achaia in Greece, and stay through the winter (3:12).

Because of his involvement with the church at Corinth during Paul's third

missionary journey, Titus is mentioned 9 times in 2 Corinthians, where Paul refers to him as "my brother" (2:13) and "my partner and fellow worker" (8:23). The young elder was already familiar with Judaizers, false teachers in the church, who among other things insisted that all Christians, Gentile as well as Jew, were bound by the Mosaic Law. Titus had accompanied Paul and Barnabas years earlier to the Council of Jerusalem where that heresy was the subject ( Acts 15 ; Gal. 2:1–5 ). Crete, one of the largest islands in the Mediterranean Sea, measuring 160 miles long by 35 miles at its widest, lying south of the Aegean Sea, had been briefly visited by Paul on his voyage to Rome (Acts 27). He returned there for ministry and later left Titus to continue the work, much as he left Timothy at Ephesus ( 1 Tim. 1:3 ), while he went on to Macedonia. He most likely wrote to Titus in response to a letter from Titus or a report from Crete.

Return to November 1 Readings

Titus 2

November 2

T ITUS 2:1–15

QUALITIES OF A SOUND CHURCH

1But as for you, speak the things which are proper for sound doctrine: 2that the older men be sober, reverent, temperate, sound in faith, in love, in patience; 3the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things— 4that they admonish the young women to love their husbands, to love their children, 5to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed.

2:4 admonish the young women. Their own examples of godliness (v. 3) give older women the right and the credibility to instruct younger women in the church. The obvious implication is that older women must exemplify the virtues (vv. 4, 5) that they "admonish." love their husbands. Like the other virtues mentioned here, this one is unconditional. It is based on God's will, not on a husband's worthiness. The Greek word iphileo emphasizes affection.

6Likewise, exhort the young men to be sober-minded, 7in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility,a 8sound speech that cannot be condemned, that

one who is an opponent may be ashamed, having nothing evil to say of you.a

9Exhort bondservants to be obedient to their own masters, to be well pleasing in all things, not answering back, 10not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.

2:9 bondservants. The term applies generally to all employees, but direct

reference is to slaves men, women, and children who, in the Roman Empire and in much of the ancient world, were owned by their masters. They had few, if any, civil rights and often were accorded little more dignity or care than domestic animals. The New Testament nowhere condones or condemns the practice of slavery, but it everywhere teaches that freedom from the bondage of sin is infinitely more important than freedom from any human bondage a person may have to endure (see Rom. 6:22). obedient…well pleasing. Paul clearly teaches that, even in the most servile of circumstances, believers are "to be obedient" and seek to please those for whom they work, whether their "masters" are believers or unbelievers, fair or unfair, kind or cruel. How much more obligated are believers to respect and obey employers for whom they work voluntarily! As with wives' obedience to their husbands (v. 5), the only exception would involve a believer's being required to disobey God's Word.

TRAINED BY SAVING GRACE

11For the grace of God that brings salvation has appeared to all men, 12teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, 13looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, 14who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.

2:14 redeem…purify. Another expression (v. 12) summarizes the dual effect of salvation (regeneration and sanctification). To "redeem" is to release someone held captive on the payment of a ransom. The price was Christ's blood paid to satisfy God's justice. special people. People who are special by virtue of God's decree and confirmed by the grace of salvation which they have embraced ( 1 Cor. 6:19 , 20 ; 1 Pet. 2:9 ). zealous. Good works are the product, not the means, of salvation (Eph. 2:10).

15Speak these things, exhort, and rebuke with all authority. Let no one despise you.

DAY 2: How does the Book of Titus indicate that the message was intended for more than just Titus and the Christians on Crete?

Titus 2:11–13 presents the heart of Paul's letter to Titus. The apostle had already emphasized that God's sovereign purpose in calling out elders (1:5) and in commanding His people to live righteously (vv. 1–10) is to provide the witness that brings God's plan and purpose of salvation to fulfillment. Paul

condensed the saving plan of God into 3 realities: 1) salvation from the penalty (v. 11); 2) salvation from the power (v. 12); and 3) salvation from the presence of sin (v. 13).

As Paul described the "grace of God that brings salvation" (v. 11), he was not simply referring to the divine attribute of grace, but Jesus Christ Himself, grace incarnate, God's supremely gracious gift to fallen mankind (John 1:14). The term "all men" does not teach universal salvation. "All men" is used as "man" in 3:4 to refer to humanity in general, as a category, not to every individual. Jesus Christ made a sufficient sacrifice to cover every sin of every one who believes (John 3:16–18; 1 Tim. 2:5, 6; 4:10; 1 John 2:2). Paul makes clear in the opening words of this letter to Titus that salvation becomes effective only through "the faith of God's elect" (1:1). Paul was well aware that the gospel had universal implications. Out of all humanity, only those who believe will be saved ( John 1:12 ; 3:16 ; 5:24 , 38 , 40 ; 6:40 ; 10:9 ; Rom. 10:9–17 ).

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Titus 3

November 3

T ITUS 3:1–15

GRACES OF THE HEIRS OF GRACE

1Remind them to be subject to rulers and authorities, to obey, to be ready for every good work, 2to speak evil of no one, to be peaceable, gentle, showing

all humility to all men. 3For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another. 4But when the kindness and the love of God

our Savior toward man appeared, 5not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, 6whom He poured out on us

abundantly through Jesus Christ our Savior, 7that having been justified by His grace we should become heirs according to the hope of eternal life.

3:1–11 In his closing remarks, Paul admonished Titus to remind believers under his care of their attitudes toward: 1) the unsaved rulers (v. 1) and people in general (v. 2); 2) their previous state as unbelievers lost in sin (v. 3); 3) of their gracious salvation through Jesus Christ (vv. 4–7); 4) of their righteous testimony to the unsaved world (v. 8); 5) and of their responsibility to oppose false teachers and factious members within the church (vv. 9–11). All of these matters are essential to effective evangelism.

3:3 ourselves. It is not that every believer has committed every sin listed here, but rather that before salvation every life is characterized by such sins. That sobering truth should make believers humble in dealing with the unsaved, even those who are grossly immoral and ungodly. If it weren't for God's grace to His own, they would all be wicked.

8This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.

AVOID DISSENSION

9But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless. 10Reject a divisive man after the first and second admonition, 11knowing that such a person is warped and sinning, being self-condemned.

FINAL MESSAGES

12When I send Artemas to you, or Tychicus, be diligent to come to me at Nicopolis, for I have decided to spend the winter there. 13Send Zenas the

lawyer and Apollos on their journey with haste, that they may lack nothing. 14And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.

FAREWELL

15All who are with me greet you. Greet those who love us in the faith. Grace be with you all. Amen.

DAY 3: What is the Book of Lamentations about?

The prophetic seeds of Jerusalem's destruction were sown through Joshua 800 years in advance (Josh. 23:15, 16). Now, for over 40 years, Jeremiah had prophesied of coming judgment and been scorned by the people for preaching doom (ca. 645–605 B.C.). When that judgment came on the disbelieving people from Nebuchadnezzar and the Babylonian army, Jeremiah still responded with great sorrow and compassion toward his suffering and obstinate people. Lamentations relates closely to the Book of Jeremiah, describing the anguish over Jerusalem's receiving God's judgment for unrepentant sins. In the book that bears his name, Jeremiah had predicted the calamity in chapters 1–29. In Lamentations, he concentrates in more detail on the bitter suffering and heartbreak that was felt over Jerusalem's devastation (Ps. 46:4, 5). So critical was Jerusalem's destruction that the facts are recorded in 4 separate Old Testament chapters: 2 Kings 25 ; Jeremiah 39:1–11 ; 52 ; and 2 Chronicles 36:11– 21 . All 154 verses have been recognized by the Jews as a part of their sacred canon. Along with Ruth, Esther, Song of Solomon, and Ecclesiastes, Lamentations is included among the Old Testament books of the Megilloth, or "five scrolls," which were read in the synagogue on special occasions. Lamentations is read on the ninth of Ab (July/Aug.) to remember the date of Jerusalem's destruction by Nebuchadnezzar. Interestingly, this same date later marked the destruction of Herod's temple by the Romans in A.D. 70.

Return to November 3 Readings

The Epistle of Paul the Apostle to Philemon

Philemon 1

November 4

P HILEMON 1–25

GREETING

1Paul, a prisoner of Christ Jesus, and Timothy our brother,

1 prisoner of Christ Jesus. At the time of writing, Paul was a prisoner in Rome. Paul was imprisoned for the sake of and by the sovereign will of Christ (Eph. 3:1; 4:1; 6:19, 20; Phil. 1:13; Col. 4:3). By beginning with his imprisonment and not his apostolic authority, Paul made this letter a gentle and singular appeal to a friend. A reminder of Paul's severe hardships was bound to influence Philemon's willingness to do the comparatively easy task Paul was about to request.

To Philemon our beloved friend and fellow laborer, 2to the beloveda

Apphia, Archippus our fellow soldier, and to the church in your house:

3Grace to you and peace from God our Father and the Lord Jesus Christ.

PHILEMON'S LOVE AND FAITH

4I thank my God, making mention of you always in my prayers, 5hearing of your love and faith which you have toward the Lord Jesus and toward all the saints, 6that the sharing of your faith may become effective by the acknowledgment of every good thing which is in youa in Christ Jesus. 7For we havea great joyb and consolation in your love, because the hearts of the saints have been refreshed by you, brother.

THE PLEA FOR ONESIMUS

8Therefore, though I might be very bold in Christ to command you what is fitting, 9yet for love's sake I rather appeal to you—being such a one as Paul, the aged, and now also a prisoner of Jesus Christ— 10I appeal to you for my son Onesimus, whom I have begotten while in my chains, 11who once was unprofitable to you, but now is profitable to you and to me.

12I am sending him back.a You therefore receive him, that is, my own heart, 13whom I wished to keep with me, that on your behalf he might minister to me in

my chains for the gospel. 14But without your consent I wanted to do nothing, that your good deed might not be by compulsion, as it were, but voluntary.

15For perhaps he departed for a while for this purpose, that you might receive

him forever, 16no longer as a slave but more than a slave—a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord.

16 more than a slave a beloved brother. Paul did not call for Onesimus's freedom (1 Cor. 7:20–22), but that Philemon would receive his slave now as a fellow believer in Christ (Eph. 6:9; Col. 4:1; 1 Tim. 6:2). Christianity never sought to abolish slavery, but rather to make the relationships within it just and kind. in the flesh. In this physical life (Phil. 1:22), as they worked together. in the Lord. The master and slave were to enjoy spiritual oneness and fellowship as they worshiped and ministered together.

PHILEMON'S OBEDIENCE ENCOURAGED

17If then you count me as a partner, receive him as you would me. 18But if he

has wronged you or owes anything, put that on my account. 19I, Paul, am writing

with my own hand. I will repay—not to mention to you that you owe me even your own self besides. 20Yes, brother, let me have joy from you in the Lord; refresh my heart in the Lord.

21Having confidence in your obedience, I write to you, knowing that you will do even more than I say. 22But, meanwhile, also prepare a guest room for me, for I trust that through your prayers I shall be granted to you.

FAREWELL

23Epaphras, my fellow prisoner in Christ Jesus, greets you, 24as do Mark, Aristarchus, Demas, Luke, my fellow laborers.

25The grace of our Lord Jesus Christ be with your spirit. Amen.

DAY 4: What is the background for the Book of Philemon?

Philemon had been saved under Paul's ministry, probably at Ephesus (v. 19), several years earlier. Wealthy enough to have a large house (v. 2), Philemon also owned at least one slave, a man named Onesimus (literally, "useful"; a common name for slaves). Onesimus was not a believer at the time he stole some money (v. 18) from Philemon and ran away. Like countless thousands of other runaway slaves, Onesimus fled to Rome, seeking to lose himself in the imperial capital's teeming and nondescript slave population. Through circumstances not recorded in Scripture, Onesimus met Paul in Rome and became a Christian.

The apostle quickly grew to love the runaway slave (vv. 12, 16) and longed to keep Onesimus in Rome (v. 13), where he was providing valuable service to Paul in his imprisonment (v. 11). But by stealing and running away from Philemon, Onesimus had both broken Roman law and defrauded his master. Paul knew those issues had to be dealt with and decided to send Onesimus back to Colosse. It was too hazardous for him to make the trip alone (because of the danger of slave-catchers), so Paul sent him back with Tychicus, who was returning to Colosse with the Epistle to the Colossians (Col. 4:7–9). Along with Onesimus, Paul sent Philemon this beautiful personal letter, urging him to forgive Onesimus and welcome him back to service as a brother in Christ (vv. 15–17).

Return to November 4 Readings

The Epistle to the Hebrews

Hebrews 1

November 5

H EBREWS 1:1–14

GOD'S SUPREME REVELATION

1God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; 3who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himselfa purged ourb sins, sat down at the right hand of the Majesty on high, 4having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

1:2 last days. Jews understood the "last days" to mean the time when the Messiah (Christ) would come ( Num. 24:14 ; Jer. 33:14–16 ; Mic. 5:1 , 2 ; Zech. 9:9 , 16 ). The fulfillment of the messianic prophecies commenced with the advent of the Messiah. Since He came, it has been the "last days" (1 Cor. 10:11; James 5:3; 1 Pet. 1:20; 4:7; 1 John 2:18). In the past, God gave revelation through His prophets; but in these times, beginning with the Messiah's Advent, God spoke the message of redemption through the Son. heir. Everything that exists will ultimately come under the control of the Son of God, the Messiah. This "inheritance" is the full extension of the authority which the Father has given to the Son (Dan. 7:13, 14; Matt. 28:18), as the "firstborn." worlds. The word can also be translated "ages." It refers to time, space, energy, and matter

the entire universe and everything that makes it function (John 1:3).

THE SON EXALTED ABOVE ANGELS

5For to which of the angels did He ever say:

"You are My Son,

Today I have begotten You"?a

And again:

"I will be to Him a Father,

And He shall be to Me a Son"?b

6But when He again brings the firstborn into the world, He says: "Let all the angels of God worship

Him."a 7And of the angels He says:

"Who makes His angels spirits And His ministers a flame of fire."a

8But to the Son He says:

1:8, 9 He says. Quoting from Psalm 45:6, 7, the writer argues for the Deity and the lordship of the Son over creation (v. 3). The text is all the more significant since the declaration of the Son's Deity is presented as the words of the Father Himself (Is. 9:6; Jer. 23:5, 6; John 5:18; Titus 2:13; 1 John 5:20). It is clear that the writer of Hebrews had the 3 messianic offices in mind: Prophet (v. 1), Priest (v. 3), and King (vv. 3, 8). Induction into those 3 offices required anointing (v. 9 ). The title "Messiah" ("Christ") means "anointed one" ( Is. 61:1–3 ; Luke 4:16– 21 ).

"Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom. 9You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You

With the oil of gladness more than Your companions."a

10And:

"You, LORD, in the beginning laid the foundation of the earth, And the heavens are the work of Your hands. 11They will perish, but You remain; And they will all grow old like a garment; 12Like a cloak You will fold them up, And they will be changed. But You are the same, And Your years will not fail."a

13But to which of the angels has He ever said:

"Sit at My right hand,

Till I make Your enemies Your footstool"?a

14Are they not all ministering spirits sent forth to minister for those who will inherit salvation?

DAY 5: To which Hebrews was this book written?

Although the author and the original recipients of this letter are unknown, the title, dating as early as the second century A.D., had been "To the Hebrews." The title certainly fits the content. The epistle exudes a Jewish mind-set. References to Hebrew history and religion abound. And since no particular Gentile or pagan practice gains any attention in the book, the church has kept the traditional title.

A proper interpretation of this epistle requires the recognition that it addresses 3 distinct groups of Hebrews:

Hebrew Christians who suffered rejection and persecution by fellow Jews (10:32–34), although none as yet had been martyred (12:4). The letter was

written to give them encouragement and confidence in Christ, their Messiah and High Priest. They were an immature group of believers who were tempted to hold on to the symbolic and spiritually powerless rituals and traditions of Judaism.

Jewish unbelievers who were intellectually convinced of the basic truths of the gospel but who had not placed their faith in Jesus Christ as their own Savior and Lord. They were intellectually persuaded but spiritually uncommitted. These unbelievers are addressed in such passages as 2:1–3; 6:4–6; 10:26–29; and 12:15–17.

Jewish unbelievers who were attracted by the gospel and the Person of Christ but who had reached no final conviction about Him. Chapter 9 is largely devoted to them.

Return to November 5 Readings

Hebrews 2

November 6

H EBREWS 2:1–18

DO NOT NEGLECT SALVATION

1Therefore we must give the more earnest heed to the things we have heard, lest we drift away. 2For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, 3how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, 4God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?

2:4 signs…wonders,…miracles…gifts. The supernatural powers demonstrated by Jesus and by His apostles were the Father's divine confirmation of the gospel of Jesus Christ, His Son ( John 10:38 ; Acts 2:22 ; Rom. 15:19 ; 1 Cor. 14:22 ; 2 Cor. 12:12 ). This authentication of the message was the purpose of such miraculous deeds. the Holy Spirit. The epistle's first reference to the Holy Spirit refers in passing to His ministry of confirming the message of salvation by means of miraculous gifts. Mentioned elsewhere in the epistle are the Holy Spirit's involvement in the revelation of Scripture (3:7; 10:15), in teaching (9:8), in presalvation operations (6:4, perhaps His convicting work; 10:29, common grace), and in ministry to Christ (9:14).

THE SON MADE LOWER THAN ANGELS

5For He has not put the world to come, of which we speak, in subjection to

angels. 6But one testified in a certain place, saying:

"What is man that You are mindful of him,

Or the son of man that You take care of him? 7You have made him a little lower than the angels; You have crowned him with glory and honor,a And set him over the works of Your hands. 8You have put all things in subjection under his feet."a

For in that He put all in subjection under him, He left nothing that is not

put under him. But now we do not yet see all things put under him. 9But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.

BRINGING MANY SONS TO GLORY

10For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. 11For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, 12saying:

"I will declare Your name to My brethren;

In the midst of the assembly I will sing praise to You."a

13And again:

"I will put My trust in Him."a

And again:

"Here am I and the children whom God has given Me."b

14Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, 15and release those who through fear of death were all their lifetime subject to bondage. 16For indeed

He does not give aid to angels, but He does give aid to the seed of Abraham. 17Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. 18For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.

2:14 partaken…shared. The Greek word for "partaken" means fellowship, communion, or partnership. "Shared" means to take hold of something that is not related to one's own kind. The Son of God was not by nature "flesh and blood," but took upon Himself that nature for the sake of providing redemption for mankind. death…power of death. This is the ultimate purpose of the Incarnation: Jesus came to earth to die. By dying, He was able to conquer death in His resurrection (John 14:19). By conquering death, He rendered Satan

powerless against all who are saved. Satan's using the power of death is subject to God's will (Job 2:6).

2:17 propitiation. The word means "to conciliate" or "satisfy." Christ's work of propitiation is related to His High Priestly ministry. By His partaking of a human nature, Christ demonstrated His mercy to mankind and His faithfulness to God by satisfying God's requirement for sin and thus obtaining for His people full forgiveness.

DAY 6: How can we know whether Ezekiel's language is descriptive of a literal event or symbolic of an idea or principle?

Ezekiel's life offered his audience a sequence of experiences and actions that became teachable moments. Some of these were scenes in visions that held special significance. For example, the first three chapters of the book report extended visions in which the prophet saw a whirlwind, heavenly creatures, and an edible scroll. He also received his call to the prophetic ministry.

In addition, Ezekiel carried out certain unusual or highly symbolic actions that were intended to picture a message or convey a warning. In 4:1–3, the prophet was directed to carve on a clay tablet and then use an iron plate as a sign about the danger facing Jerusalem. Other acted-out sermons followed: symbolic sleeping postures (4:4–8), siege bread making and baking (4:9–17), and haircutting and burning (5:1–4). God instructed Ezekiel to respond even to the tragedies in his life in such a way that a message was communicated to the people. The prophet learned of his wife's impending death but was told by God that his loss would provide an important lesson the people needed to hear. Just as Ezekiel was not allowed to mourn, the people would not be allowed to mourn

when they finally faced the "death" of Jerusalem. "'Thus Ezekiel is a sign to you; according to all that he has done you shall do; and when this comes, you shall know that I am the Lord GOD'" (Ezek. 24:24).

The unique nature of Ezekiel's approach creates a striking contrast between the clarity of his message and the willful rejection of that message by the people. His ministry removed every excuse.

Return to November 6 Readings

Hebrews 3

November 7

H EBREWS 3:1–19

THE SON WAS FAITHFUL

1Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle

and High Priest of our confession, Christ Jesus, 2who was faithful to Him who

appointed Him, as Moses also was faithful in all His house. 3For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. 4For every house is built by someone,

but He who built all things is God. 5And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward, 6but Christ as a Son over His own house, whose house we are if we

hold fast the confidence and the rejoicing of the hope firm to the end.a

3:1 consider. The writer asks for the readers' complete attention and diligent observation of the superiority of Jesus Christ. Apostle and High Priest. An apostle is a "sent one" who has the rights, power, and authority of the one who sends him. Jesus was sent to earth by the Father (John 3:17, 34; 5:36–38; 8:42). The topic of the High Priesthood of Christ, which was begun in 2:17, 18 and is mentioned again here, will be taken up again in greater detail in 4:14–10:18. Meanwhile, the writer presents the supremacy of Christ to Moses (vv. 1–6), to Joshua (4:8), and to all other national heroes and Old Testament preachers whom Jews held in high esteem. Jesus Himself spoke of His superiority to Moses in the same context in which He spoke of His being sent by the Father (John 5:36–38, 45–47; Luke 16:29–31). Moses had been sent by God to deliver His people from historical Egypt and its bondage (Ex. 3:10). Jesus was sent by God to deliver His people from spiritual Egypt and its bondage (2:15). of our confession. Christ is the center of our confession of faith in the gospel, both in creed and public testimony. The term is used again in 4:14 and 10:23. In all 3 uses in Hebrews, there is a sense of urgency. Surely, the readers would not give up Christ, whom they had professed, and reject what He had done for them, if they could understand the superiority of His Person and work.

BE FAITHFUL

7Therefore, as the Holy Spirit says:

"Today, if you will hear His voice, 8Do not harden your hearts as in the rebellion, In the day of trial in the wilderness, 9Where your fathers tested Me, tried Me, And saw My works forty years. 10Therefore I was angry with that generation, And said, 'They always go astray in their heart, And they have not known My ways.' 11So I swore in My wrath, 'They shall not enter My rest.' "a

12Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; 13but exhort one another daily, while it is called "Today," lest any of you be hardened through the deceitfulness of sin. 14For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, 15while it is said:

"Today, if you will hear His voice,

Do not harden your hearts as in the rebellion."a

FAILURE OF THE WILDERNESS WANDERERS

16For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? 17Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? 18And to whom did He swear that they would not enter His rest, but to those who did not obey? 19So we see that they could not enter in because of unbelief.

DAY 7: What are the central warnings for believers in the Book of Hebrews?

Beyond its value as a doctrinal treatise, this book is intensely practical in its application to everyday living. The writer himself even refers to his letter as a "word of exhortation" (13:22). Exhortations designed to stir the readers into action are found throughout the text. Those exhortations are given in the form of warnings:

Warning against drifting from "the things we have heard" (2:1–4) Warning against disbelieving the "voice" of God (3:7–14) Warning against degenerating from "the elementary principles of Christ" (5:11–6:20)

Warning against despising "the knowledge of the truth" (10:26–39) Warning against devaluing "the grace of God" (12:15–17) Warning against departing from Him "who speaks" (12:25–29) For example, when the writer warns of the danger of drifting (2:1), he uses some vivid nautical terms. The phrase "earnest heed" refers to mooring a ship by securing it to a dock. The second phrase "drift away" was often used of a ship that had been allowed to drift past the harbor. The warning is to secure oneself to the truth of the gospel in such a way as to not pass by the only harbor of salvation. The alternate tendency toward apathy points to those who make a shipwreck of their lives.

Return to November 7 Readings

Hebrews 4

November 8

H EBREWS 4:1–16

THE PROMISE OF REST

1Therefore, since a promise remains of entering His rest, let us fear lest

any of you seem to have come short of it. 2For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them,a not being mixed with faith in those who heard it. 3For we who have believed do enter that rest, as He has said:

"So I swore in My wrath,

'They shall not enter My rest,' "a

although the works were finished from the foundation of the world. 4For He has spoken in a certain place of the seventh day in this way: "And God rested on the seventh day from all His works"; a 5and again in this place: "They shall not enter My rest."a

6Since therefore it remains that some must enter it, and those to whom it was

first preached did not enter because of disobedience, 7again He designates a certain day, saying in David, "Today," after such a long time, as it has been said:

"Today, if you will hear His voice, Do not harden your hearts."a

8For if Joshua had given them rest, then He would not afterward have spoken of

another day. 9There remains therefore a rest for the people of God. 10For he who has entered His rest has himself also ceased from his works as God did from His.

THE WORD DISCOVERS OUR CONDITION

11Let us therefore be diligent to enter that rest, lest anyone fall according to the

same example of disobedience. 12For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of

the heart. 13And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.

4:12 two-edged sword. While the Word of God is comforting and nourishing to those who believe, it is a tool of judgment and execution for those who have not committed themselves to Jesus Christ. Some of the Hebrews were merely going through the motions of belonging to Christ. Intellectually, they were at least partly persuaded, but inside they were not committed to Him. God's Word would expose their shallow beliefs and even their false intentions (1 Sam. 16:7; 1 Pet. 4:5). division of soul and spirit. These terms do not describe two separate entities (any more than "thoughts and intents" do) but are used as one might say "heart and soul" to express fullness (Luke 10:27; Acts 4:32; 1 Thess. 5:23). Elsewhere these two terms are used interchangeably to describe man's immaterial self, his eternal inner person.

OUR COMPASSIONATE HIGH PRIEST

14Seeing then that we have a great High Priest who has passed through the

heavens, Jesus the Son of God, let us hold fast our confession. 15For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. 16Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

DAY 8: What does Hebrews 4:14–16 teach about prayer?

Just as the high priest under the Old Covenant passed through 3 areas (the outer court, the Holy Place, and the Holy of Holies) to make the atoning sacrifice, Jesus passed through 3 heavens (the atmospheric heaven, the stellar heaven, and God's abode; 2 Cor. 12:2–4) after making the perfect, final sacrifice (v. 14). Once a year on the Day of Atonement the high priest of Israel would enter the Holy of Holies to make atonement for the sins of the people (Lev. 16). That tabernacle was but a limited copy of the heavenly reality (8:1–5). When Jesus entered into the heavenly Holy of Holies, having accomplished redemption, the earthly facsimile was replaced by the reality of heaven itself. Freed from that which is earthly, the Christian faith is characterized by the heavenly ( 3:1 ; Eph. 1:3 ; 2:6 ; Phil. 3:20 ; Col. 1:5 ; 1 Pet. 1:4 ). And Jesus as our High Priest was "in all points tempted as we are, yet without sin" (v. 15). Jesus became fully capable of understanding and sympathizing with His human brethren.

"Let us therefore come boldly to the throne of grace" (v. 16). Most ancient rulers were unapproachable by anyone but their highest advisers (Esth. 4:11). In contrast, the Holy Spirit calls for all to come confidently before God's throne to receive mercy and grace through Jesus Christ. The ark of the covenant was viewed as the place on earth where God sat enthroned between the cherubim ( 2 Kin. 19:15 ; Jer. 3:16 , 17 ). Oriental thrones included a footstool—yet another metaphor for the ark (Ps. 132:7). It was at the throne of God that Christ made atonement for sins, and it is there that grace is dispensed to believers for all the

issues of life (2 Cor. 4:15; 9:8; 12:9; Eph. 1:7; 2:7).

Return to November 8 Readings

Hebrews 5

November 9

H EBREWS 5:1–14

QUALIFICATIONS FOR HIGH PRIESTHOOD

1For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 2He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. 3Because of this he is required as for the

people, so also for himself, to offer sacrifices for sins. 4And no man takes this honor to himself, but he who is called by God, just as Aaron was.

A PRIEST FOREVER

5So also Christ did not glorify Himself to become High Priest, but it was He who said to Him:

"You are My Son,

Today I have begotten You."a

6As He also says in another place:

"You are a priest forever

According to the order of Melchizedek";a

7who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, 8though He was a Son, yet He learned obedience by the things which He suffered. 9And having been perfected, He became the author of eternal salvation to all who obey Him, 10called by God as High Priest "according to the order of Melchizedek," 11of whom we have much to say, and hard to explain, since you have become dull of hearing.

5:11 dull. The Hebrews' spiritual lethargy and slow response to gospel teaching prevented additional teaching at this time. This is a reminder that failure to appropriate the truth of the gospel produces stagnation in spiritual advancement and the inability to understand or assimilate additional teaching (John 16:12). Such a situation exists also among the Gentiles who have received revelatory truth (natural or general revelation) from God in the creation ( Rom. 1:18–20 ). Rejection of that revelation results in a process of hardening ( Rom. 1:21–32 ). The Hebrews had not only received the same general revelation, they had also received special revelation consisting of the Old Testament scriptures (Rom. 9:4), the Messiah Himself (Rom. 9:5), and the teaching of the apostles (2:3, 4). Until the Hebrews obeyed the revelation they had received and obtained

eternal salvation (v. 8), additional teaching about the Messiah's Melchizedekan priesthood would be of no profit to them.

SPIRITUAL IMMATURITY

12For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. 13For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. 14But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.

DAY 9: Why does it say that Jesus "learned obedience"?

The context of Hebrews 5:7 makes it clear that "who, in the days of His flesh" refers back to Christ, the main subject in v. 5. In Gethsemane, Jesus agonized and wept, but committed Himself to do the Father's will in accepting the cup of suffering which would bring His death (Matt. 26:38– 46; Luke 22:44, 45). Anticipating bearing the burden of judgment for sin, Jesus felt its fullest pain and grief (Is. 52:14; 53:3–5, 10). Though He bore the penalty in silence and did not seek to deliver Himself from it (Is. 53:7), He did cry out from the agony of the fury of God's wrath poured on His perfectly holy and obedient Person ( Matt. 27:46 ; 2 Cor. 5:21 ). Jesus asked to be saved from remaining in death, i.e., to be resurrected (Ps. 16:9, 10).

"Though He was a Son, yet He learned obedience by the things which He suffered" (v. 8). Christ did not need to suffer in order to conquer or correct any disobedience. In His deity (as the Son of God), He understood obedience completely. As the incarnate Lord, He humbled Himself to learn (Luke 2:52). He learned obedience for the same reasons He bore temptation: to confirm His humanity and experience its sufferings to the fullest (2:10; Luke 2:52; Phil. 2:8). Christ's obedience was also necessary so that He could fulfill all righteousness (Matt. 5:13) and thus prove to be the perfect sacrifice to take the place of sinners (1 Pet. 3:18). He was the perfectly righteous One, whose righteousness would be imputed to sinners (Rom. 3:24–26).

"And having been perfected, He became the author of eternal salvation" (v. 9).

Because of the perfect righteousness of Jesus Christ and His perfect sacrifice for sin, He became the cause of salvation. True salvation evidences itself in obedience to Christ, from the initial obedience to the gospel command to repent and believe (Acts 5:32; Rom. 1:5; 2 Thess. 1:8; 1 Pet. 1:2, 22; 4:17) to a life pattern of obedience to the Word (Rom. 6:16).

Return to November 9 Readings

Hebrews 6

November 10

H EBREWS 6:1–20

THE PERIL OF NOT PROGRESSING

1Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, 2of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 3And this we willa

do if God permits.

6:1 leaving. This "leaving" does not mean to despise or abandon the basic doctrines. They are the place to start, not stop. They are the gate of entrance on the road to salvation in Christ. elementary principles of Christ. As "the oracles of God" in 5:12 refers to the Old Testament, so does this phrase. The writer is referring to basic Old Testament teaching that prepared the way for Messiah the beginning teaching about Christ. These Old Testament "principles" include the 6 features listed in vv. 1, 2. go on to perfection. Salvation by faith in Messiah Jesus. The verb is passive, so as to indicate "let us be carried to salvation." That is not a matter of learners being carried by teachers, but both being carried forward by God. The writer warns his Jewish readers that there is no value in stopping with the Old Testament basics and repeating ("laying again") what was only intended to be foundational.

4For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, 5and have tasted the good word of God and the powers of the age to come, 6if they fall away,a to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.

6:4 enlightened. They had received instruction in biblical truth which was accompanied by intellectual perception. Understanding the gospel is not the equivalent of regeneration (10:26, 32). In John 1:9, it is clear that enlightening is not the equivalent of salvation. tasted the heavenly gift. Tasting in the figurative sense in the New Testament refers to consciously experiencing something (2:9). The experience might be momentary or continuing. Christ's "tasting" of death (2:9) was obviously momentary and not continuing or permanent. All men experience the goodness of God, but that does not mean they are all saved (Matt. 5:45; Acts 17:25). Many Jews, during the Lord's earthly ministry experienced the blessings from heaven He brought in healings and deliverance from demons, as well as eating the food He created miraculously (John 6). Whether the gift refers to Christ (John 6:51; 2 Cor. 9:15) or to the Holy Spirit (Acts 2:38; 1 Pet. 1:12), experiencing either one was not the equivalent of salvation (John 16:8; Acts 7:51).

7For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; 8but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned.

A BETTER ESTIMATE

9But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. 10For God is not unjust to forget your work and labor ofa love which you have shown toward His name, in that you have ministered to the saints, and do minister. 11And we desire that each one of you show the same diligence to the full assurance of hope until the end, 12that you do not become sluggish, but imitate those who through faith and patience inherit the promises.

GOD'S INFALLIBLE PURPOSE IN CHRIST

13For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, 14saying, "Surely blessing I will bless you, and multiplying I will multiply you."a 15And so, after he had patiently endured, he obtained the promise. 16For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. 17Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, 18that by two immutable things, in which it is impossible for God to lie, we mighta have strong consolation, who have fled for refuge to lay hold of the hope set before us.

19This hope we have as an anchor of the soul, both sure and steadfast,

and which enters the Presence behind the veil, 20where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.

DAY 10: To whom is Hebrews 6:4–6, and particularly the phrase "once enlightened," directed?

The phrase "once enlightened" is often taken to refer to Christians. The

accompanying warning, then, is taken to indicate the danger of losing their salvation if they "fall away" and "crucify again for themselves the Son of God." But the immediate context has no mention of their being saved. They are not described with any terms that apply only to believers (such as holy, born again, righteous, or saints).

The interpretive problem arises from inaccurately identifying the spiritual condition of the ones being addressed. In this case, they were unbelievers who had been exposed to God's redemptive truth and, perhaps, had made a profession of faith but had not exercised genuine saving faith. Another passage (10:26) addresses the same issue. The subject here is people who come in contact with the gospel but are spiritually unchanged by it. Apostate Christians are Christians in name only, not genuine believers who are often incorrectly thought to lose their salvation because of their sins.

There is no possibility of these verses referring to someone losing their salvation. Many Scripture passages make unmistakably clear that salvation is eternal (see, e.g., John 10:27–29; Rom. 8:35, 38, 39; Phil. 1:6; 1 Pet. 1:4, 5). Those who want to make this passage mean that believers can lose salvation will have to admit that it would then also make the point that one could never get it back again.

Return to November 10 Readings

Hebrews 7

November 11

H EBREWS 7:1–28

THE KING OF RIGHTEOUSNESS

1For this Melchizedek, king of Salem, priest of the Most High God, who met

Abraham returning from the slaughter of the kings and blessed him, 2to whom also Abraham gave a tenth part of all, first being translated "king of

righteousness," and then also king of Salem, meaning "king of peace," 3without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.

4Now consider how great this man was, to whom even the patriarch Abraham

gave a tenth of the spoils. 5And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; 6but he whose genealogy is not derived from them received

tithes from Abraham and blessed him who had the promises. 7Now beyond all

contradiction the lesser is blessed by the better. 8Here mortal men receive tithes,

but there he receives them, of whom it is witnessed that he lives. 9Even Levi,

who receives tithes, paid tithes through Abraham, so to speak, 10for he was still in the loins of his father when Melchizedek met him.

NEED FOR A NEW PRIESTHOOD

11Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? 12For the priesthood being changed, of necessity there is also a change of the law. 13For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.

14For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.a 15And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest 16who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. 17For He testifies:a

"You are a priest forever

According to the order of Melchizedek."b

18For on the one hand there is an annulling of the former commandment

because of its weakness and unprofitableness, 19for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.

7:19 the law made nothing perfect. The law saved no one (Rom. 3:19, 20); rather it cursed everyone (Gal. 3:10–13). draw near to God. This is the key phrase in this passage. Drawing near to God is the essence of Christianity as compared with the Levitical system, which kept people outside His presence. As believer priests, we are all to draw near to God that is a characteristic of the priesthood (Ex. 19:22; Matt. 27:51).

GREATNESS OF THE NEW PRIEST

20And inasmuch as He was not made priest without an oath 21(for they have become priests without an oath, but He with an oath by Him who said to Him:

"The LORD has sworn And will not relent, 'You are a priest forevera

According to the order of Melchizedek' "),b

22by so much more Jesus has become a surety of a better covenant. 23Also there were many priests, because they were prevented by death from continuing. 24But He, because He continues forever, has an unchangeable priesthood. 25Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.

7:25 uttermost. Virtually the same concept as was expressed in "perfection" (v. 11 ) and "make perfect" (v. 19 ). The Greek term is used only here and in Luke 13:11 (the woman's body could not be straightened completely). intercession. The word means "to intercede on behalf of another." It was used to refer the bringing of a petition to a king on behalf of someone. The High Priestly intercessory prayer of Christ in John 17 is an example. Since rabbis assigned intercessory powers to angels, perhaps the people were treating angels as intercessors. The writer makes it clear that only Christ is the intercessor ( 1 Tim. 2:5 ).

26For such a High Priest was fitting for us, who is holy, harmless, undefiled,

separate from sinners, and has become higher than the heavens; 27who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself.

28For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

DAY 11: Who was Melchizedek, and why was he so important?

Melchizedek shows up abruptly and briefly in the Old Testament, but his special role in Abraham's life makes him a significant figure. He is mentioned again in Psalm 110:4, the passage under consideration in Hebrews 4:14–7:28. As the king of Salem and priest of the Most High God in the time of Abraham, Melchizedek offered a historical precedent for the role of king-priest ( Gen. 14:18–20 ), filled perfectly by Jesus Christ. By using the two Old Testament references to Melchizedek, the writer (7:1–28) explains the superiority of Christ's priesthood by reviewing Melchizedek's unique role as a type of Christ and his superiority to the Levitical high priesthood. The Levitical priesthood was hereditary, but Melchizedek's was not. Through Abraham's honor, Melchizedek's rightful role was established. The major ways in which the Melchizedekan priesthood was superior to the Levitical priesthood are these:

The receiving of tithes (7:2–10), as when Abraham the ancestor of the Levites gave Melchizedek a tithe of the spoils.

The giving of the blessing (7:1, 6, 7), as when Abraham accepted Melchizedek's blessing.

The continual replacement of the Levitical priesthood (7:11–19), which passed down from father to son.

The perpetuity of the Melchizedekan priesthood (7:3, 8, 16, 17, 20–28), since the record about his priesthood does not record his death.

Return to November 11 Readings

Hebrews 8

November 12

H EBREWS 8:1–13

THE NEW PRIESTLY SERVICE

1Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, 2a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

3For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer. earth, He would not be a priest, since there are priests

4For if He were on who offer the gifts according to the law; 5who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, "See that you make all things according to the pattern shown you on the mountain."a 6But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises.

8:5 The quote is from Exodus 25:40. copy and shadow. This does not mean that there are actual buildings in heaven which were copied in the tabernacle, but rather that the heavenly realities were adequately symbolized and represented in the earthly tabernacle model.

A NEW COVENANT

7For if that first covenant had been faultless, then no place would have been

sought for a second. 8Because finding fault with them, He says: "Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah— 9not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the LORD. 10For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. 11None of them shall teach his neighbor, and none his brother, saying, 'Know the LORD,' for all shall know Me, from the least of them to the greatest of them. 12For I will be merciful to their unrighteousness,

and their sins and their lawless deedsa I will remember no more."b

13In that He says, "A new covenant," He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.

DAY 12: Who was the prophet Ezekiel?

If the "thirtieth year" of Ezekiel 1:1 refers to Ezekiel's age, he was 25 when taken captive and 30 when called into ministry. Thirty was the age when priests commenced their office, so it was a notable year for Ezekiel. His ministry began in 593/92 B.C. and extended at least 22 years until 571/70 B.C. (25:17). He was a contemporary of both Jeremiah (who was about 20 years older) and Daniel (who was the same age), whom he names in 14:14, 20; 28:3 as an already wellknown prophet. Like Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1 with Neh. 12:16), Ezekiel was both a prophet and a priest (1:3). Because of his priestly background, he was particularly interested in and familiar with the temple details. So God used him to write much about them (8:1–11:25; 40:1–47:12).

Ezekiel and his wife (who is mentioned in 24:15–27) were among 10,000 Jews

taken captive to Babylon in 597 B.C. (2 Kin. 24:11–18). They lived in Tel Abib

(3:15) on the bank of the Chebar River, probably southeast of Babylon. Domestically, Ezekiel and the 10,000 lived more as colonists than captives, being permitted to farm tracts of land under somewhat favorable conditions ( Jer. 29 ). Ezekiel even had his own house ( 3:24 ; 20:1 ). Ezekiel writes of his wife's death in exile (Ezek. 24:18), but the book does not mention Ezekiel's death, which rabbinical tradition suggests occurred at the hands of an Israelite prince whose idolatry he rebuked around 560 B.C.

Prophetically, false prophets deceived the exiles with assurances of a speedy return to Judah (13:3, 16; Jer. 29:1). From 593 to 585 B.C., Ezekiel warned that their beloved Jerusalem would be destroyed and their exile prolonged, so there was no hope of immediate return. In 585 B.C., an escapee from Jerusalem, who had evaded the Babylonians, reached Ezekiel with the first news that the city had fallen in 586 B.C., about 6 months earlier (33:21). That dashed the false hopes of any immediate deliverance for the exiles, so the remainder of Ezekiel's prophecies related to Israel's future restoration to its homeland and the final blessings of the messianic kingdom.

Return to November 12 Readings

Hebrews 9

November 13

H EBREWS 9:1–28

THE EARTHLY SANCTUARY

1Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. 2For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; 3and behind the second veil, the part of the tabernacle which is called the Holiest of All, 4which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant; 5and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

LIMITATIONS OF THE EARTHLY SERVICE

6Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. 7But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people's sins committed in ignorance; 8the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. 9It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience— 10concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.

9:8 The Levitical system did not provide any direct access into God's presence for His people. Rather, it kept them away. Nearness had to be provided by another way (v. 12). This is the primary lesson which the Holy Spirit taught concerning the tabernacle. It teaches how inaccessible God is apart from the death of Jesus Christ. Holy Spirit. By the Spirit-inspired instruction given for the Holiest of All, He was indicating that there was no way to God in the ceremonial system. Only Christ could open the way (John 14:6).

THE HEAVENLY SANCTUARY

11But Christ came as High Priest of the good things to come,a with the greater

and more perfect tabernacle not made with hands, that is, not of this creation. 12Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. 13For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, 14how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? 15And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.

THE MEDIATOR'S DEATH NECESSARY

16For where there is a testament, there must also of necessity be the death of the testator. 17For a testament is in force after men are dead, since it has no

power at all while the testator lives. 18Therefore not even the first covenant was dedicated without blood. 19For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, 20saying, "This is the blood of the covenant which God has commanded you."a

21Then likewise he sprinkled with blood both the tabernacle and all the vessels of

the ministry. 22And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.

GREATNESS OF CHRIST'S SACRIFICE

23Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices

than these. 24For Christ has not entered the holy places made with hands, which

are copies of the true, but into heaven itself, now to appear in the presence of

God for us; 25not that He should offer Himself often, as the high priest enters the

Most Holy Place every year with blood of another— 26He then would have had to suffer often since the foundation of the world; but now, once at the end of the

ages, He has appeared to put away sin by the sacrifice of Himself. 27And as it is

appointed for men to die once, but after this the judgment, 28so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.

9:27 to die once. This is a general rule for all mankind. There have been very rare exceptions (e.g., Lazarus died twice, John 11:43, 44). Those, like Lazarus, who were raised from the dead by a miraculous act of our Lord were not resurrected to a glorified body and unending life. They only experienced resuscitation. Another exception will be those who don't die even once, but who will be "caught up…to meet the Lord in the air" ( 1 Thess. 4:17 ; Enoch, Gen. 5:24 ; Elijah, 2 Kin. 2:11 ). the judgment. A general term encompassing the judgment of all people, believers (2 Cor. 5:10) and unbelievers (Rev. 20:11–15).

DAY 13: Why does Hebrews have so much about blood, including a

statement such as "without shedding of blood there is no remission" (9:22)?

Beginning with 9:7, the writer examined the significance of the blood of sacrifice. This term is especially central to 9:1–10:18 where the passage identifies the deaths of Old Testament sacrifices with the death of Christ ( 9:12– 14 ). Note, however, that this shedding of blood in and of itself was an insufficient sacrifice. Christ had not only to shed His blood, but He also had to die—10:10 indicates that He gave His body as a sacrificial offering. Without His death, His blood had no saving value.

The expression, then, "blood of Christ" (9:14) refers not simply to the fluid but

to the whole atoning sacrificial work of Christ in His death. Blood is used as a substitute word for death (see, e.g., Matt. 23:30 , 35 ; 27:6 , 8 , 24 , 25 ; John 6:54– 56 ; Acts 18:6 ; 20:26 ). By reviewing the significance of the blood sacrifices in the Old Testament, the writer was pointing to a pattern of lessons that prepared the world to understand the necessity of Christ's death. The emphatic phrase "without shedding of blood there is no remission" (9:22) simply repeats the lesson that sin creates a debt that must be paid by someone. "It is the blood that makes atonement for the soul" (Lev. 17:11). The phraseology is reminiscent of Christ's words, "For this is My blood of the new covenant, which is shed for many for the remission of sins" (Matt. 26:28). Remission means forgiveness in these verses—forgiveness for the sinner and payment of the debt. Christ's death (blood) provides the remission.

Return to November 13 Readings

Hebrews 10

November 14

H EBREWS 10:1–18

ANIMAL SACRIFICES INSUFFICIENT

1For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. 2For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. 3But in those sacrifices there is a reminder of sins every year. 4For it is not possible that the blood of bulls and goats could take away sins.

CHRIST'S DEATH FULFILLS GOD'S WILL

5Therefore, when He came into the world, He said:

10:5, 6 You did not desire. God was not pleased with sacrifices given by a person who did not give them out of a sincere heart ( Ps. 51:17 ; Is. 1:11 ; Jer. 6:20 ; Hos. 6:6 ; Amos 5:21–25 ). To sacrifice only as a ritual, without obedience, was a mockery and worse than no sacrifice at all (Is. 1:11–18).

"Sacrifice and offering You did not desire, But a body You have prepared for Me. 6In burnt offerings and sacrifices for sin You had no pleasure. 7Then I said, 'Behold, I have come— In the volume of the book it is written of Me— To do Your will, O God.' "a

8Previously saying, "Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them" (which are offered according to the law), 9then He said, "Behold, I have come to do Your will, O God."a He

takes away the first that He may establish the second. 10By that will we have been sanctified through the offering of the body of Jesus Christ once for all.

10:10 sanctified. "Sanctify" means to "make holy," to be set apart from sin for God (1 Thess. 4:3). When Christ fulfilled the will of God, He provided for the believer a continuing, permanent condition of holiness ( Eph. 4:24 ; 1 Thess. 3:13 ). This is the believer's positional sanctification as opposed to the progressive sanctification that results from daily walking by the will of God (Rom. 6:19; 12:1, 2; 2 Cor. 7:1). body. Refers to His atoning death, as the term "blood" has been used to do (9:7, 12, 14, 18, 22). Mention of the body of Christ in such a statement is unusual in the New Testament, but it is logically derived from the quotation from Psalm 40:6.

CHRIST'S DEATH PERFECTS THE SANCTIFIED

11And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. 12But this Man, after He had

offered one sacrifice for sins forever, sat down at the right hand of God, 13from that time waiting till His enemies are made His footstool. 14For by one offering He has perfected forever those who are being sanctified.

15But the Holy Spirit also witnesses to us; for after He had said before, 16"This is the covenant that I will make with them after those days, says the

LORD: I will put My laws into their hearts, and in their minds I will write them,"a

17then He adds, "Their sins and their lawless deeds I will remember no more."a

18Now where there is remission of these, there is no longer an offering for sin.

DAY 14: What was the problem with the Old Testament sacrificial system?

"For the law, having a shadow of the good things to come, and not the very image" (Heb. 10:1). The Greek term translated "shadow" refers to a pale reflection, as contrasted with a sharp, distinct one. The term behind "very image," on the other hand, indicates an exact and distinct replica (Col. 2:17). "Can never…make those who approach perfect." This term is used repeatedly in Hebrews to refer to salvation. As much as those living under the law desired to approach God, the Levitical system provided no way to enter His holy presence (Pss. 15:1; 16:11; 24:3, 4).

If sin had really been overpowered by that system of sacrifices, the Old Testament believers' consciences would have been cleansed from condemning guilt (v. 2). There was not freedom of conscience under the Old Covenant. The Old Testament sacrifices not only could not remove sin, but their constant repetition was a constant reminder of that deficiency (v. 3). The promise of the New Covenant was that the sin would be removed and even God would "remember" their sins "no more" (8:12, quoting Jer. 31:34).

"For it is not possible that the blood of bulls and goats could take away sins" (v. 4). The Levitical system was not designed by God to remove or forgive sins. It was preparatory for the coming of the Messiah (Gal. 3:24) in that it made the people expectant (1 Pet. 1:10). It revealed the seriousness of their sinful condition, in that even temporary covering required the death of an animal. It revealed the reality of God's holiness and righteousness by indicating that sin had to be covered. Finally, it revealed the necessity of full and complete forgiveness so that God could have desired fellowship with His people.

Return to November 14 Readings

November 15

H EBREWS 10:19–39

HOLD FAST YOUR CONFESSION

19Therefore, brethren, having boldness to enter the Holiest by the blood of

Jesus, 20by a new and living way which He consecrated for us, through the veil,

that is, His flesh, 21and having a High Priest over the house of God, 22let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. 23Let us hold

fast the confession of our hope without wavering, for He who promised is faithful. 24And let us consider one another in order to stir up love and good works, 25not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.

10:20 new. In Greek, this word originally meant "newly slain," but was understood as "recent" when the epistle was written. The way is new because the covenant is new. It is not a way provided by the Levitical system. living way. Though it is the path of eternal life, it was not opened by Christ's sinless life it required His death. The Hebrews were invited to embark on this way which is characterized by the eternal life of the Son of God who loved them and gave Himself for them (John 14:6; Gal. 2:20). The Christian faith was known as "the Way" among the Jews of Jerusalem (Acts 9:2), as well as among the Gentiles (Acts 19:23). Those receiving this epistle understood quite clearly that the writer was inviting them to become Christians to join those who had been persecuted for their faith. True believers in their midst were even then suffering persecution, and those who had not committed themselves to the Way were asked to become targets of the same persecution.

THE JUST LIVE BY FAITH

26For if we sin willfully after we have received the knowledge of the truth, there

no longer remains a sacrifice for sins, 27but a certain fearful expectation of

judgment, and fiery indignation which will devour the adversaries. 28Anyone who has rejected Moses' law dies without mercy on the testimony of two or three witnesses. 29Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? 30For we know Him who said, "Vengeance is Mine, I will repay,"a says

the Lord.b And again, "The LORD will judge His people."c 31It is a fearful thing to fall into the hands of the living God.

32But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: 33partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; 34for you had compassion on mea in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven.b 35Therefore do not cast away your confidence, which has great reward. 36For you have need of endurance, so that after you have done the will of God, you may receive the promise:

37"For yet a little while, And Hea who is coming will come and will not tarry. 38Now thea just shall live by faith; But if anyone draws back, My soul has no pleasure in him."b

39But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.

DAY 15: How do we draw near to God?

"Let us draw near with a true heart" (Heb. 10:22). Based on what had been written, this was the heart of the invitation to those in the assembly who had not come to Christ. The same invitation is found in the first New Testament book to be written (James 4:8), where James reveals the corollary of drawing near to God: God will draw near to you. Asaph taught that it is a good thing to draw near to God (Ps. 73:28). The full restoration of Israel to God's blessing is dependent upon their drawing near to Him (Jer. 30:18–22). In other words, it is an eschatological invitation coming to them in "these last days" (Heb. 1:2). This verse describes the prerequisites for entering the presence of God (Ps. 15): sincerity, security, salvation, and sanctification. The Greek term behind "true" carries the ideas of being sincere, genuine, and without ulterior motive ( Jer. 24:7 ; Matt. 15:8 ). This one thing these particular Hebrews lacked: genuine commitment to Christ.

"In full assurance of faith." Utter confidence in the promises of God is intended by the phrase. Such confidence will result in heartfelt assurance or security which will allow them to persevere through the coming trials. This is the first of a familiar triad: faith, hope (v. 23), and love (v. 24). "Having our hearts sprinkled…with pure water." The imagery in this verse is taken from the sacrificial ceremonies of the Old Covenant, where blood was sprinkled as a sign of cleansing, and the priests were continually washing themselves and the sacred vessels in basins of clear water. The "washing with pure water" does not refer to Christian baptism, but to the Holy Spirit's purifying one's life by means of the Word of God (Eph. 5:25, 26; Titus 3:5). This is purely a New Covenant picture (Jer. 31:33; Ezek. 36:25, 26).

Return to November 15 Readings

Hebrews 11

November 16

H EBREWS 11:1–16

BY FAITH WE UNDERSTAND

1Now faith is the substance of things hoped for, the evidence of things not seen. 2For by it the elders obtained a good testimony. 3By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.

FAITH AT THE DAWN OF HISTORY

4By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks.

5By faith Enoch was taken away so that he did not see death, "and was not found, because God had taken him"; a for before he was taken he had

this testimony, that he pleased God. 6But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.

11:6 impossible to please. Enoch pleased God because he had faith. Without such faith it is not possible for anyone to "walk with God" or "please Him" (10:38). He is. The emphasis here is on "He," the true God. Genuine faith does not simply believe that a divine being exists, but that the God of Scripture is the only real and true God who exists. Not believing that God exists is equivalent to calling Him a liar (1 John 5:10). rewarder. A person must believe not only that the true God exists, but also that He will reward men's faith in Him with forgiveness and righteousness, because He has promised to do so ( 10:35 ; Gen. 15:1 ; Deut. 4:29 ; 1 Chr. 28:9 ; Ps. 58:11 ; Is. 40:10 ).

7By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.

FAITHFUL ABRAHAM

8By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. 9By faith he dwelt in the land of promise as in a foreign country, dwelling

in tents with Isaac and Jacob, the heirs with him of the same promise; 10for he waited for the city which has foundations, whose builder and maker is God.

11By faith Sarah herself also received strength to conceive seed, and she bore a childa when she was past the age, because she judged Him faithful

who had promised. 12Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude—innumerable as the sand which is by the seashore.

THE HEAVENLY HOPE

13These all died in faith, not having received the promises, but having seen them

afar off were assured of them,a embraced them and confessed that they were

strangers and pilgrims on the earth. 14For those who say such things declare

plainly that they seek a homeland. 15And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. 16But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.

11:13–16 strangers and pilgrims. See Genesis 23:4. Their faith was patient and endured great hardships because they believed God had something better. They had no desire to go back to Ur, but did long for heaven ( Job 19:25 , 26 ; Ps. 27:4 ).

DAY 16: Why are so many Old Testament people listed in chapter 11?

The eleventh chapter of Hebrews offers a moving account of faithful Old Testament saints who remain models of faith. The chapter has received such titles as "The Saint's Hall of Fame," "The Honor Roll of Old Testament Saints," and "Heroes of the Faith." Their lives attest to the value of living by faith. They compose the "cloud of witnesses" (12:1) who give powerful testimony to the Hebrews that they should come to faith in Christ.

This passage begins with an emphatic statement about the nature of faith. Faith involves the most solid possible conviction—the God-given present assurance of a future reality. True faith is not based on empirical evidence but on divine assurance and is a gift of God (Eph. 2:8).

The names, accomplishments, and sufferings described in this chapter illustrate the range of faithfulness in the lives of saints. Some experienced great success in this world; whereas others suffered great affliction. The point is that they all courageously and uncompromisingly followed God, regardless of the earthly outcome. They placed their trust in Him and in His promises (see 6:12 ; 2 Tim. 3:12 ).

Return to November 16 Readings

November 17

H EBREWS 11:17–40

THE FAITH OF THE PATRIARCHS

17By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, 18of whom it was said, "In Isaac your seed shall be called,"a 19concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.

11:19 even from the dead. Believing that God's promise regarding Isaac was unconditional, Abraham came to the conclusion that God would fulfill that promise even if it required raising Isaac from the dead (Gen. 22:5). figurative sense. The word is the same as in 9:9, which is the basis for the English word "parable." Abraham received Isaac back from the dead, as it were, even though Isaac had not been slain.

20By faith Isaac blessed Jacob and Esau concerning things to come. 21By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.

22By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones.

THE FAITH OF MOSES

23By faith Moses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's command.

24By faith Moses, when he became of age, refused to be called the son of Pharaoh's daughter, 25choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, 26esteeming the reproach of Christ greater riches than the treasures ina Egypt; for he looked to the reward.

27By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible. 28By faith he kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them.

29By faith they passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned.

BY FAITH THEY OVERCAME

30By faith the walls of Jericho fell down after they were encircled for seven days. 31By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace.

32And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets: 33who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, 34quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens. 35Women received their dead raised to life again.

Others were tortured, not accepting deliverance, that they might obtain a better

resurrection. 36Still others had trial of mockings and scourgings, yes, and of chains

and imprisonment. 37They were stoned, they were sawn in two, were tempted,a

were slain with the sword. They wandered about in sheepskins and goatskins, being

destitute, afflicted, tormented— 38of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth.

39And all these, having obtained a good testimony through faith, did not receive the promise, 40God having provided something better for us, that they should not be made perfect apart from us.

DAY 17: How did faith shape the life of Moses?

In Hebrews 11:24, we are told that "By faith Moses, when he became of age," refused the fame he could have in Egypt if he would have capitalized on his position as the adopted son of Pharaoh's daughter (Ex. 2:10). "Choosing rather to suffer affliction with the people of God" (v. 25). Moses would have sinned had he refused to take on the responsibility God gave him regarding Israel, and he had a clear and certain conviction that "God would deliver them by his hand" (Acts 7:25). Moses repudiated the pleasures of Egypt.

"Esteeming the reproach of Christ greater riches than the treasures of Egypt" (v. 26). Moses suffered reproach for the sake of Christ in the sense that he identified with the Messiah's people in their suffering (v. 25). In addition, Moses identified himself with the Messiah because of his own role as leader and prophet (12:2; Deut. 18:15; Pss. 69:9; 89:51). Moses knew of the sufferings and glory of the Messiah (John 5:46; Acts 26:22, 23; 1 Pet. 1:10–12).

"By faith he forsook Egypt" (v. 27). Moses left Egypt for the first time when he fled for his life after killing the Egyptian slave master (Ex. 2:14, 15). That time he did fear Pharaoh's wrath. On the second occasion, he turned his back on Egypt and all that it represented. This leaving was not for fear of Pharaoh, so it is the one in view here. "Seeing Him who is invisible." Moses' faith was such that he responded to God's commands as though God were standing visibly before him. This was the basis for his loyalty to God, and it should be a believer's example for loyalty (2 Cor. 4:16–18).

Return to November 17 Readings

Hebrews 12

November 18

H EBREWS 12:1–29

THE RACE OF FAITH

1Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run

with endurance the race that is set before us, 2looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

THE DISCIPLINE OF GOD

3For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. 4You have not yet resisted to bloodshed, striving against sin. 5And you have forgotten the exhortation which speaks to you as to sons:

12:4 bloodshed. None of the Hebrews had experienced such intense exhaustion or persecution that it brought them to death or martyrdom. Since Stephen (Acts 7:60), James (Acts 12:1), and others (Acts 9:1; 22:4; 26:10) had faced martyrdom in Jerusalem, it would appear to rule out that city as the residence of this epistle's recipients.

"My son, do not despise the chastening of the LORD, Nor be discouraged when you are rebuked

by Him; 6For whom the LORD loves He chastens, And scourges every son whom He receives."a

7Ifa you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? 8But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. 9Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? 10For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. 11Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.

RENEW YOUR SPIRITUAL VITALITY

12Therefore strengthen the hands which hang down, and the feeble knees, 13and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed.

14Pursue peace with all people, and holiness, without which no one will see the Lord: 15looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled; 16lest there be any fornicator or profane person like Esau,

who for one morsel of food sold his birthright. 17For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears.

12:14 Pursue…holiness. In this epistle, it is explained as 1) a drawing near to God with full faith and a cleansed conscience (10:14, 22), and 2) a genuine acceptance of Christ as the Savior and sacrifice for sin, bringing the sinner into fellowship with God. Unbelievers will not be drawn to accept Christ if believers' lives do not demonstrate the qualities God desires, including peace and holiness (John 13:35; 1 Tim. 4:3; 5:23; 1 Pet. 1:16).

THE GLORIOUS COMPANY

18For you have not come to the mountain thata may be touched and that

burned with fire, and to blackness and darknessb and tempest, 19and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore. 20(For they could not endure what was commanded: "And if so much as a beast touches the mountain, it shall be stoneda or shot with an arrow."b 21And so terrifying was

the sight that Moses said, "I am exceedingly afraid and trembling."a)

22But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, 23to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, 24to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.

HEAR THE HEAVENLY VOICE

25See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, 26whose voice then shook the earth; but

now He has promised, saying, "Yet once more I shakea not only the earth, but also heaven."b 27Now this, "Yet once more," indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain.

28Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we maya serve God acceptably with reverence and godly fear. 29For our God is a consuming fire.

12:29 consuming fire. See Deuteronomy 4:24. God's law given at Sinai prescribed many severe punishments, but the punishment is far worse for those who reject His offer of salvation through His own Son, Jesus Christ (Luke 3:16, 17).

DAY 18: How does Hebrews 12:1 represent a crucial transition for its readers?

"Therefore we also, since we are surrounded by so great a cloud of witnesses." This is a very crucial transition word offering an emphatic conclusion to the section which began in 10:19. The deceased people of chapter 11 give witness to the value and blessing of living by faith. Motivation for running "the race" is not in the possibility of receiving praise from "observing" heavenly saints. Rather, the runner is inspired by the godly examples those saints set during their lives.

The great crowd are not comprised of spectators but rather are ones whose past life of faith encourages others to live that way (11:2, 4, 5, 33, 39).

"Let us run with endurance the race that is set before us." The reference is to those Hebrews who had made a profession of Christ, but had not gone all the way to full faith. They had not yet begun the race, which starts with salvation. The writer has invited them to accept salvation in Christ and join the race. "Let us lay aside every weight." Different from the "sin" mentioned next, this refers to the main encumbrance weighing down the Hebrews which was the Levitical system with its stifling legalism. The athlete would strip away every piece of unnecessary clothing before competing in the race. The outward things emphasized by the Levitical system not only impede, they "ensnare." "And sin." In this context, this focuses first on the particular sin of unbelief—refusing to turn away from the Levitical sacrifices to the perfect sacrifice, Jesus Christ ( John 16:8–11 ), as well as other sins cherished by the unbeliever. The athletic metaphor presents the faith-filled life as a demanding, grueling effort. The English word "agony" is derived from the Greek word used here for "endurance."

"Looking unto Jesus" (v. 2). They were to fix their eyes on Jesus as the object of faith and salvation (11:26, 27; Acts 7:55, 56; Phil. 3:8). "The author…of our faith." The term means originator or preeminent example. "The finisher…of our faith." The term is "perfecter," having the idea of carrying through to perfect completion (John 19:30). Jesus persevered so that He might receive the joy of accomplishment of the Father's will and exaltation ( 1:9 ; Ps. 16:9–11 ; Luke 10:21–24 ).

Return to November 18 Readings

Hebrews 13

November 19

H EBREWS 13:1–25

CONCLUDING MORAL DIRECTIONS

1Let brotherly love continue. 2Do not forget to entertain strangers, for by so

doing some have unwittingly entertained angels. 3Remember the prisoners as if chained with them—those who are mistreated—since you yourselves are in the body also.

4Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.

13:4 honorable. God highly honors marriage, which He instituted at creation (Gen. 2:24); but some people in the early church considered celibacy to be holier than marriage, an idea Paul strongly denounces in 1 Timothy 4:3. Sexual activity in a marriage is pure, but any sexual activity outside marriage brings one under divine judgment. God will judge. God prescribes serious consequences for sexual immorality.

5Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you."a 6So we may boldly say:

"The LORD is my helper; I will not fear. What can man do to me?"a

CONCLUDING RELIGIOUS DIRECTIONS

7Remember those who rule over you, who have spoken the word of God to you,

whose faith follow, considering the outcome of their conduct. 8Jesus Christ is the

same yesterday, today, and forever. 9Do not be carried abouta with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them.

10We have an altar from which those who serve the tabernacle have no right to eat. 11For the bodies of those animals, whose blood is brought into the

sanctuary by the high priest for sin, are burned outside the camp. 12Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. 13Therefore let us go forth to Him, outside the camp, bearing His reproach. 14For here we have no continuing city, but we seek the one to

come. 15Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. 16But do not forget to do good and to share, for with such sacrifices God is well pleased.

17Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.

13:17 rule over you. The pastors/elders of the church exercise the very authority of Christ when they preach, teach, and apply Scripture ( Acts 20:28 ; 1 Thess. 5:12 , 13 ). They serve the church on behalf of Christ and must give Him an account of their faithfulness. These may include both secular and spiritual rulers. Even those who do not acknowledge God are nevertheless ordained and used by Him (Rom. 13:1, 4). joy. The church is responsible to help its leaders do their work with satisfaction and delight.

PRAYER REQUESTED

18Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. 19But I especially urge you to do this, that I may be restored to you the sooner.

BENEDICTION, FINAL EXHORTATION, FAREWELL

20Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, 21make you complete in every good work to do His will, working in youa what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.

13:21 make you complete. This is not the Greek word for "perfect" or "perfection" used throughout Hebrews to indicate salvation but is a word which is translated "prepared" in 10:5 and "framed" in 11:3. It refers to believers being edified. The verb has the idea of equipping by means of adjusting, shaping, mending, restoring, or preparing (11:3; 1 Cor. 1:10; 2 Cor. 13:11; 2 Tim. 3:17).

22And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. 23Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly.

24Greet all those who rule over you, and all the saints. Those from Italy greet you.

25Grace be with you all. Amen.

DAY 19: Did the writer of Hebrews actually think Christians might entertain angels (13:2)?

The last chapter of the epistle focuses on some of the essential practical ethics of Christian living. These ethics help portray the true gospel to the world, encourage others to believe in Christ, and bring glory to God. The first of these is love for fellow believers (John 13:35). Although the primary reference would be to Christians, the writer must have had emotions similar to those of the apostle Paul when it came to considering his fellow Hebrews (see Rom. 9:3, 4).

"Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels" (v. 2). The second grace needing development was the extension of love to those who were strangers (Rom. 12:3; 1 Tim. 3:2). Hospitality in the ancient world often included putting up a guest overnight or longer. This is hardest to do when experiencing a time of persecution. The Hebrews would not know whether a guest would prove to be a spy or a fellow believer being pursued. To bring up "angels" was not given as the ultimate motivation for hospitality but to reveal that one never knows how far-reaching an act of kindness might be (Matt. 25:40, 45). This is exactly what happened to Abraham and Sarah (Gen. 18:1–3), Lot (Gen. 19:1, 2), Gideon (Judg. 6:11–24), and Manoah (Judg. 13:6–20).

Return to November 19 Readings

The Epistle of James

James 1

November 20

J AMES 1:1–27

GREETING TO THE TWELVE TRIBES

1James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings.

PROFITING FROM TRIALS

2My brethren, count it all joy when you fall into various trials, 3knowing that the testing of your faith produces patience. 4But let patience have its perfect work, that you may be perfect and complete, lacking nothing. 5If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. 6But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. 7For let not that man suppose that he will receive anything from the Lord; 8he is a double-minded man, unstable in all his ways.

1:6 ask in faith. Prayer must be offered with confident trust in a sovereign God (Heb. 11:1). with no doubting. This refers to having one's thinking divided within himself, not merely because of mental indecision but an inner moral conflict or distrust in God. wave of the sea. The person who doubts God's ability or willingness to provide this wisdom is like the billowing, restless sea, moving back and forth with its endless tides, never able to settle ( Josh. 24:15 ; 1 Kin. 18:21 ; Rev. 3:16 ).

THE PERSPECTIVE OF RICH AND POOR

9Let the lowly brother glory in his exaltation, 10but the rich in his

humiliation, because as a flower of the field he will pass away. 11For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.

LOVING GOD UNDER TRIALS

12Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. 13Let no one say when he is tempted, "I am tempted by God"; for God cannot be tempted by evil, nor does He Himself tempt anyone. 14But each one is tempted when he is drawn away by his own desires and enticed. 15Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.

1:14 drawn away. This Greek word was used to describe wild game being lured into traps. Just as animals can be drawn to their deaths by attractive baits, temptation promises people something good, which is actually harmful. his own desires. This refers to lust, the strong desire of the human soul to enjoy or acquire something to fulfill the flesh. Man's fallen nature has the propensity to strongly desire whatever sin will satisfy it (Rom. 7:8–25). "His own" describes the individual nature of lust it is different for each person as a result of inherited tendencies, environment, upbringing, and personal choices. The Greek grammar also indicates that these "desires" are the direct agent or cause of one's sinning. enticed. A fishing term that means "to capture" or "to catch with bait" ( 2 Pet. 2:14 , 18 ). It is a parallel to "drawn away."

16Do not be deceived, my beloved brethren. 17Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. 18Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.

QUALITIES NEEDED IN TRIALS

19So then,a my beloved brethren, let every man be swift to hear, slow to speak, slow

to wrath; 20for the wrath of man does not produce the righteousness of God.

DOERS—NOT HEARERS ONLY

21Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.

22But be doers of the word, and not hearers only, deceiving yourselves. 23For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24for he observes himself, goes away, and immediately forgets what kind of man he was. 25But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.

26If anyone among youa thinks he is religious, and does not bridle his

tongue but deceives his own heart, this one's religion is useless. 27Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.

DAY 20: How can James expect Christians to "count it all joy" when they face difficulties and trials (1:2)?

The Greek word for "count" may also be translated "consider" or "evaluate." The natural human response to trials is not to rejoice; therefore the believer must make a conscious commitment to face them with joy. "Trials" connote troubles or things that break the pattern of peace, comfort, joy, and happiness in someone's life. The verb form of this word means "to put someone or something to the test," with the purpose of discovering that person's nature or that thing's quality. God brings such tests to prove—and increase—the strength and quality of one's faith and to demonstrate its validity (vv. 2–12). Every trial becomes a

test of faith designed to strengthen. If the believer fails the test by wrongly responding, that test then becomes a temptation or a solicitation to evil.

"Knowing that the testing of your faith produces patience" (v. 3). This means "proof" or "proving." This testing produces "endurance" or "perseverance." Through tests, a Christian will learn to withstand and even cherish the benefit of the pressure of a trial until God removes it at His appointed time.

"But let patience have its perfect work" (v. 4). This is not a reference to sinless perfection (3:2), but to spiritual maturity (1 John 2:14). The testing of faith drives believers to deeper communion and greater trust in Christ—qualities that in turn produce a stable, godly, and righteous character. "That you may be… complete." From a compound Greek word that means "all the portions whole."

Return to November 20 Readings

James 2

November 21

J AMES 2:1–26

BEWARE OF PERSONAL FAVORITISM

1My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. 2For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, 3and you pay attention to the one wearing the fine clothes and say to him, "You sit here in a good place," and say to the poor man, "You stand there," or, "Sit here at my footstool," 4have you not shown partiality among yourselves, and become judges with evil thoughts?

2:1 the faith. This refers not to the act of believing, but to the entire Christian faith (Jude 3), which has as its central focus Jesus Christ. the Lord of glory. Christ is the One who reveals the glory of God. In His Incarnation, He showed only impartiality (Matt. 22:16) for example, consider the nonelite people included in His genealogy, His choice of the humble village of Nazareth as His residence for 30 years, and His willingness to minister in Galilee and Samaria, both regions held in contempt by Israel's leaders. partiality. Originally, this word referred to raising someone's face or elevating the person, but it came to refer to exalting someone strictly on a superficial, external basis, such as appearance, race, wealth, rank, or social status.

5Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? 6But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? 7Do they not blaspheme that noble name by which you are called?

8If you really fulfill the royal law according to the Scripture, "You shall love

your neighbor as yourself,"a you do well; 9but if you show partiality, you

commit sin, and are convicted by the law as transgressors. 10For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. 11For He who said, "Do not commit adultery,"a also said, "Do not murder."b

Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. 12So speak and so do as those who will be judged by the law of liberty. 13For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.

2:8 royal law. This is better translated "sovereign law." The idea is that this law is supreme or binding. love your neighbor as yourself. This sovereign law (quoted from Lev. 19:18 ), when combined with the command to love God ( Deut. 6:4 , 5 ), summarizes all the Law and the Prophets ( Matt. 22:36–40 ; Rom. 13:8– 10 ). James is not advocating some kind of emotional affection for oneself self-love is clearly a sin (2 Tim. 3:2). Rather, the command is to pursue meeting the physical health and spiritual well-being of one's neighbors (all within the sphere of our influence; Luke 10:30–37) with the same intensity and concern as one does naturally for oneself (Phil. 2:3, 4).

FAITH WITHOUT WORKS IS DEAD

14What does it profit, my brethren, if someone says he has faith but does not

have works? Can faith save him? 15If a brother or sister is naked and destitute of

daily food, 16and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit? 17Thus also faith by itself, if it does not have works, is dead.

18But someone will say, "You have faith, and I have works." Show me your faith without youra works, and I will show you my faith by myb works. 19You believe that there is one God. You do well. Even the demons believe—and tremble! 20But do you want to know, O foolish man, that faith without works is dead?a 21Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22Do you see that faith was working together with his works, and by works faith was made perfect? 23And the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him for righteousness."a And he was called the friend of God. 24You see then that a man is justified by works, and not by faith only.

2:19 You believe that there is one God. A clear reference to the passage most familiar to his Jewish readers: the Shema (Deut. 6:4, 5), the most basic doctrine of the Old Testament. demons believe. Even fallen angels affirm the oneness of God and tremble at its implications. Demons are essentially orthodox in their doctrine (Matt. 8:29, 30; Mark 5:7; Luke 4:41; Acts 19:15). But orthodox doctrine by itself is no proof of saving faith. They know the truth about God, Christ, and the Spirit, but hate it and them.

25Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?

26For as the body without the spirit is dead, so faith without works is dead also.

DAY 21: If salvation is by faith in Christ alone, how can James write "faith without works is dead" (2:20)?

"Do you want to know, O foolish man, that faith without works is dead?" Literally, "empty, defective." The objector's claim of belief is fraudulent, and his faith is a sham. James is not contrasting two methods of salvation (faith versus works). Instead, he contrasts two kinds of faith: living faith that saves and dead faith that does not (1 John 3:7–10).

"Was not Abraham our father justified by works…?" (v. 21). This does not contradict Paul's clear teaching that Abraham was justified before God by grace alone through faith alone (Rom. 3:20; 4:1–25; Gal. 3:6, 11). For several reasons, James cannot mean that Abraham was constituted righteous before God because of his own good works: 1) James already stressed that salvation is a gracious gift (1:17, 18); 2) in the middle of this disputed passage (v. 23), James quoted Genesis 15:6, which forcefully claims that God credited righteousness to Abraham solely on the basis of his faith (Rom. 1:17; 3:24; 4:1–25); and 3) the work that James said justified Abraham was his offering up of Isaac (Gen. 22:9, 12), an event that occurred many years after he first exercised faith and was declared righteous before God (Gen. 12:1–7; 15:6). Instead, Abraham's offering of Isaac demonstrated the genuineness of his faith and the reality of his justification before God. James is emphasizing the vindication before others of a man's claim to salvation. James's teaching perfectly complements Paul's writings; salvation is determined by faith alone (Eph. 2:8, 9) and demonstrated by faithfulness to obey God's will alone (Eph. 2:10).

"And by works faith was made perfect" (v. 22). This refers to bringing something to its end or to its fullness. Just as a fruit tree has not arrived at its goal until it bears fruit, faith has not reached its end until it demonstrates itself in a righteous life.

Return to November 21 Readings

James 3

November 22

J AMES 3:1–18

THE UNTAMABLE TONGUE

1My brethren, let not many of you become teachers, knowing that we shall

receive a stricter judgment. 2For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. 3Indeed,a we put bits in horses' mouths that they may obey us, and we

turn their whole body. 4Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. 5Even so the tongue is a little member and boasts great things.

See how great a forest a little fire kindles! 6And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell. 7For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. 8But no man can tame the tongue. It is an

unruly evil, full of deadly poison. 9With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. 10Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so. 11Does a spring send forth fresh water and bitter from the same opening? 12Can a fig tree, my brethren, bear olives, or a grapevine

bear figs? Thus no spring yields both salt water and fresh.a

3:6 tongue is a fire. Like fire, the tongue's sinful words can spread destruction rapidly; or as its accompanying smoke, those words can permeate and ruin everything around it. defiles. This means "to pollute or contaminate" ( Mark 7:20 ; Jude 23 ). the course of nature. Better translated "the circle of life," this underscores that the tongue's evil can extend beyond the individual to affect everything in his sphere of influence. hell. A translation of the Greek word gehenna (or valley of Hinnom). In Christ's time, this valley that lay southwest of Jerusalem's walls served as the city dump and was known for its constantly burning fire. Jesus used that place to symbolize the eternal place of punishment

and torment (Mark 9:43, 45). To James "hell" conjures up not just the place but the satanic host that will some day inherit it they use the tongue as a tool for evil.

HEAVENLY VERSUS DEMONIC WISDOM

13Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. 14But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. 15This wisdom does not descend from above, but is earthly, sensual, demonic. 16For where envy and self-seeking exist, confusion and every evil thing are there. 17But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. 18Now the fruit of righteousness is sown in peace by those who make peace.

DAY 22: How does James explain the difference between the two kinds of wisdom in the world (3:13–18)?

The term "wise" in v. 13 is the common Greek word for speculative knowledge and philosophy, but the Hebrews infused it with the much richer meaning of skillfully applying knowledge to the matter of practical living. This passage points out that two groups of people can be called wise; but in each case, the source of wisdom and the character of the "wise" are entirely opposite.

Wisdom from above (v. 17) includes the following characteristics: 1) pure. This refers to spiritual integrity and moral sincerity. Every genuine Christian has this kind of heart motivation ( Pss. 24:3 , 4 ; 51:7 ; Matt. 5:8 ; Rom. 7:22 , 23 ; Heb. 12:14 ); 2) peaceable. Means "peace loving" or "peace promoting" ( Matt. 5:9 ); 3) gentle. This word is difficult to translate, but most nearly means a character trait of sweet reasonableness. Such a person will submit to all kinds of mistreatment and difficulty with an attitude of kind, courteous, patient humility, without any thought of hatred or revenge (Matt. 5:10, 11); 4) willing to yield. The original term described someone who was teachable, compliant, easily persuaded, and who willingly submitted to military discipline or moral and legal standards. For believers, it defines obedience to God's standards (Matt. 5:3–5); 5) full of mercy. The gift of showing concern for those who suffer pain and hardship, and the

ability to forgive quickly (Matt. 5:7; Rom. 12:8); 6) without partiality. The Greek word occurs only here in the New Testament and denotes a consistent, unwavering person who is undivided in his commitment and conviction and does not make unfair distinctions.

Return to November 22 Readings

James 4

November 23

J AMES 4:1–17

PRIDE PROMOTES STRIFE

1Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? 2You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yeta

you do not have because you do not ask. 3You ask and do not receive,

because you ask amiss, that you may spend it on your pleasures. 4Adulterers anda adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. 5Or do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously"?

4:4 friendship. Appearing only here in the New Testament, the Greek word describes love in the sense of a strong emotional attachment. Those with a deep and intimate longing for the things of the world give evidence that they are not redeemed (1 John 2:15–17). enmity with God. The necessary corollary to friendship with the world. The sobering truth that unbelievers are God's enemies is taught throughout Scripture (Deut. 32:41–43; Pss. 21:8; 68:21; 72:9; 110:1, 2; Is. 42:13; Nah. 1:2, 8; Luke 19:27; Rom. 5:10; 8:5–7; 1 Cor. 15:25).

6But He gives more grace. Therefore He says:

4:6 more grace. The only ray of hope in man's spiritual darkness is the sovereign grace of God, which alone can rescue man from his propensity to lust for evil things. That God gives "more grace" shows that His grace is greater than the power of sin, the flesh, the world, and Satan (Rom. 5:20). The Old Testament

quote (from Prov. 3:34; 1 Pet. 5:5) reveals who obtains God's grace the humble, not the proud enemies of God. The word "humble" does not define a special class of Christians, but encompasses all believers (Is. 57:15; 66:2; Matt. 18:3, 4).

"God resists the proud,

But gives grace to the humble."a

HUMILITY CURES WORLDLINESS

7Therefore submit to God. Resist the devil and he will flee from you. 8Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10Humble yourselves in the sight of the Lord, and He will lift you up.

DO NOT JUDGE A BROTHER

11Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12There is one

Lawgiver,a who is able to save and to destroy. Whob are you to judge another?c

DO NOT BOAST ABOUT TOMORROW

13Come now, you who say, "Today or tomorrow we willa go to such and such a city, spend a year there, buy and sell, and make a profit"; 14whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. 15Instead you ought to

say, "If the Lord wills, we shall live and do this or that." 16But now you boast in your arrogance. All such boasting is evil.

17Therefore, to him who knows to do good and does not do it, to him it is sin.

DAY 23: What do the 10 commands that fill James 4:7–10 have to do with grace?

These verses contain a series of 10 commands that prepare a person to receive saving grace. These commands delineate a person's response to God's gracious offer of salvation and reveal what it means to be humble. Each command uses a Greek imperative to define the expected action:

Submit to God (v. 7)—James used the word to describe a willing, conscious submission to God's authority as sovereign ruler of the universe.

Resist the devil (v. 7)—those who consciously "take [their] stand against" Satan and transfer their allegiance to God will find that Satan "will flee from" them; he is a defeated foe.

Draw near to God (v. 8)—pursue an intimate love relationship with God (Phil. 3:10).

Cleanse your hands (v. 8)—the added term "sinners" addresses the unbelievers' need to recognize and confess their sin (5:20).

Purify your hearts (v. 8)—cleansing the hands symbolizes external behavior; this phrase refers to the inner thoughts, motives, and desires of the heart ( Ps. 24:3 , 4 ). Lament (v. 9)—to be afflicted, wretched, and miserable. This is the state of those truly broken over their sin (Matt. 5:4).

Mourn (v. 9)—the internal experience of brokenness over sin (Ps. 51:17; Matt. 5:4). Weep (v. 9 )—the outward manifestation of inner sorrow over sin ( Mark 14:72 ). Grieve without laughter or joy (v. 9)—the signs of denial; the flippant laughter of those foolishly indulging in worldly pleasures without regard to God, life, death, sin, judgment, or holiness.

Humble yourself (v. 10)—this final command sums up the preceding 9. The word "humble" comes from a word meaning "to make oneself low." Those conscious of being in the presence of the majestic, infinitely holy God are humble (Is. 6:5).

Return to November 23 Readings

James 5

November 24

J AMES 5:1–20

RICH OPPRESSORS WILL BE JUDGED

1Come now, you rich, weep and howl for your miseries that are coming upon you! 2Your riches are corrupted, and your garments are moth-eaten. 3Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days. 4Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth.a 5You have lived on the earth in pleasure and luxury; you have fattened your hearts asa in a day of slaughter. 6You have condemned, you have murdered the just; he does not resist you.

BE PATIENT AND PERSEVERING

7Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. 8You also be patient. Establish your hearts, for the coming of the Lord is at hand.

5:7 patient. The word emphasizes patience with people (1 Thess. 5:14), not trials or circumstances (as in 1:3). Specifically, James has in mind patience with the oppressive rich. the coming. The Second Coming of Christ. Realizing the glory that awaits them at Christ's return should motivate believers to patiently endure mistreatment (Rom. 8:18). the early and latter rain. The "early" rain falls in Israel during October and November and softens the ground for planting. The "latter" rain falls in March and April, immediately before the spring harvest. Just as the farmer waits patiently from the early rain to the latter for his crop to ripen, so must Christians patiently wait for the Lord's return ( Gal. 6:9 ; 2 Tim. 4:8 ; Titus 2:13 ).

9Do not grumble against one another, brethren, lest you be condemned.a

Behold, the Judge is standing at the door! 10My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. 11Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord— that the Lord is very compassionate and merciful.

12But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your "Yes" be "Yes," and your "No," "No," lest you fall into judgment.a

MEETING SPECIFIC NEEDS

13Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. 14Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. 15And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. 16Confess your trespassesa to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. 17Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. 18And he prayed again, and the heaven gave rain, and the earth produced its fruit.

5:14 anointing him with oil. Literally, "rubbing him with oil": 1) possibly this is a reference to ceremonial anointing (Lev. 14:18; Mark 6:13); 2) on the other hand, James may have had in mind medical treatment of believers physically bruised and battered by persecution. Perhaps it is better to understand the anointing in a metaphorical sense of the elders' encouraging, comforting, and strengthening the believer.

5:14, 15 sick. James directs those who are "sick," meaning weakened by their

suffering, to call for the elders of the church for strength, support, and prayer.

5:15 prayer of faith. The prayer offered on their behalf by the elders. save the sick. Deliver them from their suffering because they have been weakened by their infirmity, not from their sin, which was confessed. committed sins…be forgiven. Not by the elders, since God alone can forgive sins ( Is. 43:25 ; Dan. 9:9 ; Mark 2:7 ). That those who are suffering called for the elders implies they had a contrite, repentant heart, and that part of their time with the overseers would involve confessing their sins to God.

BRING BACK THE ERRING ONE

19Brethren, if anyone among you wanders from the truth, and someone turns him back, 20let him know that he who turns a sinner from the error of his way will save a soula from death and cover a multitude of sins.

DAY 24: What warning does James give to the rich?

In James 5:1, he begins: "Come now, you rich, weep and howl for your miseries that are coming upon you! "James condemns them not for being wealthy, but for misusing their resources. Unlike the believing rich in Timothy's congregation (1 Tim. 6:17–19), these are the wicked wealthy who profess Christian faith and have associated themselves with the church, but whose real god is money.

"Indeed the wages…you kept back" (v. 4). The rich had gained some of their wealth by oppressing and defrauding their day laborers—a practice strictly forbidden in the Old Testament (Lev. 19:13; Deut. 24:14, 15). The One who hears the cries of the defrauded laborers, James warns, is the Lord of hosts, the commander of the armies of heaven (angels). The Bible teaches that angels will be involved in the judgment of unbelievers ( Matt. 13:39–41 , 49 ; 16:27 ; 25:31 ; 2 Thess. 1:7 , 8 ). "You have lived on the earth in pleasure and luxury" (v. 5). After robbing their workers to accumulate their wealth, the rich indulged themselves in an extravagant lifestyle. "Pleasure" has the connotation of wanton pleasure. "Luxury" leads to vice when a person becomes consumed with the pursuit of pleasure, since a life without self-denial soon becomes out of control in every area. Like fattened cattle ready to be slaughtered, the rich that James condemns had indulged themselves to the limit.

"You have condemned…murdered the just" (v. 6). This describes the next step in the sinful progression of the rich. Hoarding led to fraud, which led to selfindulgence. Finally, that overindulgence has consumed the rich to the point that they will do anything to sustain their lifestyle. "Condemned" comes from a word

meaning "to sentence." The implication is that the rich were using the courts to commit judicial murder (2:6).

Return to November 24 Readings

The First Epistle of Peter

1 Peter 1

November 25

1 P ETER 1:1–25

GREETING TO THE ELECT PILGRIMS

1Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ:

Grace to you and peace be multiplied.

A HEAVENLY INHERITANCE

3Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, 4to an inheritance incorruptible and undefiled and

that does not fade away, reserved in heaven for you, 5who are kept by the power of God through faith for salvation ready to be revealed in the last time.

1:4 inheritance. Peter showed those persecuted Christians how to look past their troubles to their eternal inheritance. Life, righteousness, joy, peace, perfection, God's presence, Christ's glorious companionship, rewards, and all else God has planned is the Christian's heavenly inheritance (v. 5; Matt. 25:34; Acts 26:18 ; Eph. 1:11 ; Col. 1:12 ; Heb. 9:15 ; also Pss. 16:5 ; 23 ; 26 ; 72 ; Lam. 3:24 ). According to Ephesians 1:14 , the indwelling Holy Spirit is the resident guarantee of that inheritance. incorruptible. The inheritance is not subject to passing away nor liable to decay. The word was used in secular Greek of something that was unravaged by an invading army (Matt. 6:19–21). undefiled. This word means unpolluted, unstained with evil. The undefiled inheritance of the Christian is in marked contrast to an earthly inheritance, all of which is corrupted and defiled. does not fade away. "Fading" was often used of flowers that wither and decay. Though earthly inheritances eventually fade away, the eternal inheritance of a Christian has no decaying elements.

6In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, 7that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, 8whom having not seena you love. Though now you do not see

Him, yet believing, you rejoice with joy inexpressible and full of glory, 9receiving the end of your faith—the salvation of your souls.

1:7 genuineness of your faith. God's purpose in allowing trouble is to test the reality of one's faith. But the benefit of such a testing, or "fire," is immediately for the Christian, not God. When a believer comes through a trial still trusting the Lord, he is assured that his faith is genuine (Gen. 22:1–12; Job 1:20–22). revelation of Jesus Christ. The revelation or unveiling of Christ refers to His Second Coming, particularly focusing on the time when He comes to call and reward His redeemed people (v. 13 ; 4:13 ; 1 Cor. 1:7 ), i.e., the Rapture ( 1 Thess. 4:13–18 ).

10Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, 11searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow. 12To them it was revealed that, not to themselves, but to usa

they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.

LIVING BEFORE GOD OUR FATHER

13Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; 14as obedient children, not conforming yourselves to the former lusts, as in your ignorance; 15but as He who called you is holy, you also be holy in all your conduct, 16because it is written, "Be holy, for I am holy."a

17And if you call on the Father, who without partiality judges according to each one's work, conduct yourselves throughout the time of your stay here in fear; 18knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19but with the precious blood of Christ, as of a lamb without blemish and without spot. 20He indeed was foreordained before the foundation of the world, but was manifest in these last times for you 21who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.

THE ENDURING WORD

22Since you have purified your souls in obeying the truth through the Spirita in

sincere love of the brethren, love one another fervently with a pure heart, 23having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever,a 24because

"All flesh is as grass, And all the glory of mana as the flower of the grass. The grass withers, And its flower falls away, 25But the word of the LORD endures forever."a

Now this is the word which by the gospel was preached to you.

DAY 25: Why did Peter write his first epistle?

When the city of Rome burned, the Romans believed that their emperor, Nero, had set the city on fire, probably because of his incredible lust to build. In order to build more, he had to destroy what already existed.

The Romans were totally devastated. Their culture, in a sense, went down with the city. All the religious elements of their life were destroyed—their great temples, shrines, and even their household idols were burned up. This had great religious implications because it made them believe that their deities had been unable to deal with this conflagration and were also victims of it. The people were homeless and hopeless. Many had been killed. Their bitter resentment was severe, so Nero realized that he had to redirect the hostility.

The emperor's chosen scapegoat was the Christians, who were already hated because they were associated with Jews, and because they were seen as being hostile to the Roman culture. Nero spread the word quickly that the Christians had set the fires. As a result, a vicious persecution against Christians began, and soon spread throughout the Roman Empire, touching places north of the Taurus mountains, like Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1), and

impacting the Christians, whom Peter calls "pilgrims." These "pilgrims" were probably Gentiles, for the most part (1:14, 18; 2:9, 10; 4:3), possibly led to Christ by Paul and his associates and established on Paul's teachings. But they needed spiritual strengthening because of their sufferings. Thus the apostle Peter, under the inspiration of the Holy Spirit, wrote this epistle to strengthen them.

Return to November 25 Readings

1 Peter 2

November 26

1 P ETER 2:1–25

1Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, 2as newborn babes, desire the pure milk of the word, that you may grow thereby,a 3if indeed you have tasted that the Lord is gracious.

2:2 desire the pure milk of the word. Spiritual growth is always marked by a craving for and a delight in God's Word with the intensity with which a baby craves milk (Job 23:12; Pss. 1:1, 2; 19:7–11; 119:16, 24, 35, 47, 48, 72, 92, 97, 103, 111, 113, 127, 159, 167, 174; Jer. 15:16). A Christian develops a desire for the truth of God's Word by: 1) remembering his life's source (1:25; Is. 55:10, 11; John 15:3; Heb. 4:12); 2) eliminating sin from his life (v. 1); 3) admitting his need for God's truth (v. 2, "as newborn babes"; Matt. 4:4); 4) pursuing spiritual growth (v. 2, "that you may grow thereby"); and 5) surveying his blessings (v. 3, "Lord is gracious").

THE CHOSEN STONE AND HIS CHOSEN PEOPLE

4Coming to Him as to a living stone, rejected indeed by men, but chosen by God

and precious, 5you also, as living stones, are being built up a spiritual house, a

holy priesthood, to offer up spiritual sacrifices acceptable to God through

Jesus Christ. 6Therefore it is also contained in the Scripture,

"Behold, I lay in Zion A chief cornerstone, elect, precious, And he who believes on Him will by no means be put to shame."a

7Therefore, to you who believe, He is precious; but to those who are

disobedient,a

"The stone which the builders rejected Has become the chief cornerstone,"b

8and

"A stone of stumbling And a rock of offense."a

They stumble, being disobedient to the word, to which they also were appointed.

9But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of

darkness into His marvelous light; 10who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.

LIVING BEFORE THE WORLD

11Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts

which war against the soul, 12having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.

2:11 abstain from fleshly lusts. Perhaps more literally, "hold yourself away from fleshly lusts." In order to have an impact on the world for God, Christians must be disciplined in an inward and private way by avoiding the desires of the fallen nature (Gal. 5:19–21, where "fleshly lusts" include much more than sexual temptations). which war against the soul. "War," i.e., to carry on a military campaign. Fleshly lusts are personified as if they were an army of rebels or guerrillas who incessantly search out and try to destroy the Christian's joy, peace, and usefulness (4:2, 3).

SUBMISSION TO GOVERNMENT

13Therefore submit yourselves to every ordinance of man for the Lord's sake, whether to the king as supreme, 14or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. 15For this is the will of God, that by doing good you may put to silence the ignorance of foolish men— 16as free, yet not using liberty as a cloak for vice, but as bondservants of God. 17Honor all people. Love the brotherhood. Fear God. Honor the king.

2:13 submit yourselves. "Submit" is a military term meaning "to arrange in military fashion under the commander," "to put oneself in an attitude of submission." As citizens in the world and under civil law and authority, God's people are to live in a humble, submissive way in the midst of any hostile, godless, slandering society (vv. 21–23; Prov. 24:21; Jer. 29:4–14; Matt. 22:21; Rom. 13:1ff., 1 Tim. 2:1; Heb. 10:32–34). for the Lord's sake. Though the Christian's true citizenship is in heaven, he still must live as an obedient citizen in this world so that God will be honored and glorified. Rebellious conduct by a Christian brings dishonor on Christ.

SUBMISSION TO MASTERS

18Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh. 19For this is commendable, if because of

conscience toward God one endures grief, suffering wrongfully. 20For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God. 21For to this you were called, because Christ also suffered for

us,a leaving usb an example, that you should follow His steps:

22"Who committed no sin,

Nor was deceit found in His mouth"; a

23who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; 24who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed. 25For you were like sheep going astray, but have now returned to the Shepherd and Overseera of your souls.

DAY 26: How are Christians described in 1 Peter 2:9?

Believers there are described as "a chosen generation." Peter uses Old Testament concepts to emphasize the privileges of New Testament Christians (Deut. 7:6–8). In strong contrast to the disobedient who are appointed by God to wrath (v. 8), Christians are chosen by God to salvation (1:2).

They are also called "a royal priesthood." The concept of a kingly priesthood is drawn from Exodus 19:6. Israel temporarily forfeited this privilege because of its apostasy and because its wicked leaders executed the Messiah. At the present time, the church is a royal priesthood united with the royal priest, Jesus Christ. A royal priesthood is not only a priesthood that belongs to and serves the king, but is also a priesthood which exercises rule. This will ultimately be fulfilled in

Christ's future kingdom (1 Cor. 6:1–4; Rev. 5:10; 20:6).

And they are described as "a holy nation." Another allusion to Exodus 19:6 (Lev. 19:2; 20:26; Deut. 7:6; Is. 62:12). Tragically, Israel temporarily forfeited the great privilege of being the unique people of God through unbelief. Until Israel's future acceptance of its Messiah, God has replaced the nation with the church. "His own special people." This combines phraseology found in Exodus 19:5 ; Isaiah 43:21 ; Malachi 3:17 . "That you may proclaim the praises of Him who called you." To "proclaim" means to tell forth, to tell something not otherwise known. "Praises" are excellencies, virtues, eminent qualities.

Return to November 26 Readings

1 Peter 3

November 27

1 P ETER 3:1–22

SUBMISSION TO HUSBANDS

1Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, 2when they observe your chaste conduct accompanied by fear. 3Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel— 4rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God. 5For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands, 6as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror.

3:1 likewise. In chapter 2, Peter taught that living successfully as a Christian in a hostile world would require relating properly in two places: the civil society (2:13–17) and the workplace (2:18–25). At the start of this chapter, he added two more places: the family (vv. 1–7) and the local church (vv. 8, 9). be submissive. Peter insisted that if Christians are to be a witness for their Lord, they must submit not only to the civil, but also to the social order which God has designed. own husbands. Women are not inferior to men in any way, any more than submissive Christians are inferior to pagan rulers or nonChristian bosses (Gal. 3:28). But wives have been given a role which puts them in submission to the headship which resides in their own husbands (1 Cor. 11:1–9; Eph. 5:22; Col. 3:18; Titus 2:4, 5).

A WORD TO HUSBANDS

7Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.

3:7 Husbands, likewise. Submission is the responsibility of a Christian husband, as well (Eph. 5:21). Though not submitting to his wife as a leader, a believing husband must submit to the loving duty of being sensitive to the needs, fears, and feelings of his wife. In other words, a Christian husband needs to subordinate his needs to hers, whether she is a Christian or not. Peter specifically notes consideration, chivalry, and companionship. weaker vessel. While she is fully equal in Christ and not inferior spiritually because she is a woman ( Gal. 3:28 ), she is physically weaker and in need of protection, provision, and strength from her husband. heirs together of the grace of life. Here the "grace of life" is not salvation, but marriage the best relationship earthly life has to offer. The husband must cultivate companionship and fellowship with his wife, Christian or not (Eccl. 9:9).

CALLED TO BLESSING

8Finally, all of you be of one mind, having compassion for one another; love

as brothers, be tenderhearted, be courteous;a 9not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing. 10For

"He who would love life And see good days, Let him refrain his tongue from evil, And his lips from speaking deceit. 11Let him turn away from evil and do good; Let him seek peace and pursue it. 12For the eyes of the LORD are on the righteous, And His ears are open to their prayers; But the face of the LORD is against those who do evil."a

SUFFERING FOR RIGHT AND WRONG

13And who is he who will harm you if you become followers of what is good? 14But even if you should suffer for righteousness' sake, you are blessed. "And do not be afraid of their threats, nor be troubled."a 15But sanctify the Lord Goda in your hearts, and always be ready to give a defense to everyone who

asks you a reason for the hope that is in you, with meekness and fear; 16having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. 17For it is better, if it is the will of God, to suffer for doing good than for doing evil.

3:15 sanctify the Lord God in your hearts. "Christ" is to be preferred here, so the reading is "set apart in your hearts Christ as Lord." The heart is the sanctuary in which He prefers to be worshiped. Live in submissive communion with the Lord Jesus, loving and obeying Him and you have nothing to fear. always be ready to give a defense. The English word "apologetics" comes from the Greek word here translated "defense." Peter is using the word in an informal sense (Phil. 1:16, 17) and is insisting that the believer must understand what he believes and why one is a Christian, and then be able to articulate one's beliefs humbly, thoughtfully, reasonably, and biblically. the hope that is in you. Salvation with its anticipation of eternal glory.

CHRIST'S SUFFERING AND OURS

18For Christ also suffered once for sins, the just for the unjust, that He might

bring usa to God, being put to death in the flesh but made alive by the Spirit, 19by whom also He went and preached to the spirits in prison, 20who formerly

were disobedient, when once the Divine longsuffering waiteda in the days of

Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. 21There is also an antitype which now saves us —baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, 22who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.

DAY 27: How does Peter use familiar terms such as "spirit," "abyss," "flood," and "baptism" in 1 Peter 3:18–22?

This passage proves to be one of the most difficult texts in the New Testament to translate and interpret. The line between Old Testament allusions and New Testament applications gets blurred. Peter's overall purpose of this passage, which was to encourage his readers in their suffering, must be kept in mind during interpretation. The apostle repeatedly reminded them that even Christ suffered unjustly because it was God's will (vv. 17, 18) and accomplished God's purposes.

Therefore, although Jesus experienced a violent physical execution that terminated His earthly life when He was "put to death in the flesh" (v. 18 ; Heb. 5:7 ), nevertheless He was "made alive by the Spirit" (v. 18 ). This is not a reference to the Holy Spirit, but to Jesus' true inner life, His own spirit. Contrasted with His flesh (humanness) which was dead for three days, His spirit (Deity) remained alive, literally "in spirit" (Luke 23:46).

Part of God's purpose in Christ's death involved His activities between His death and resurrection. His living spirit went to the demon spirits bound in the Abyss and proclaimed victory in spite of death. Peter further explained that the Abyss is inhabited by bound demons that have been there since the time of Noah. They were sent there because they overstepped the limits of God's tolerance with their wickedness. Not even 120 years of Noah's example and preaching had stemmed the tide of wickedness in his time (Gen. 6:1–8). Thus God bound these demons permanently in the Abyss until their final sentencing.

Peter's analogy spotlights the ministry of Jesus Christ in saving us as surely as the ark saved Noah's family. He is not referring to water baptism here but to a figurative immersion in Christ that keeps us safe from the flood of God's sure judgment. The resurrection of Christ demonstrates God's acceptance of Christ's

substitutionary death for the sins of those who believe (Acts 2:30, 31; Rom. 1:4). God's judgment fell on Christ just as the judgment of the floodwaters fell on the ark. The believer who is in Christ is thus in the ark of safety that will sail over the waters of judgment into eternal glory (Rom. 6:1–4).

Return to November 27 Readings

1 Peter 4

November 28

1 P ETER 4:1–19

1Therefore, since Christ suffered for usa in the flesh, arm yourselves also with

the same mind, for he who has suffered in the flesh has ceased from sin, 2that he no longer should live the rest of his time in the flesh for the lusts of

men, but for the will of God. 3For we have spent enough of our past lifetimea

in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. 4In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you. 5They will give an account to Him who is

ready to judge the living and the dead. 6For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

SERVING FOR GOD'S GLORY

7But the end of all things is at hand; therefore be serious and watchful in your

prayers. 8And above all things have fervent love for one another, for "love will

cover a multitude of sins."a 9Be hospitable to one another without grumbling. 10As each one has received a gift, minister it to one another, as good

stewards of the manifold grace of God. 11If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.

4:9 Be hospitable to one another. The Greek word means "love of strangers." Love is intensely practical, not just emotional. In Peter's day, love included opening one's home and caring for other needy Christians, such as traveling preachers. It also included opening one's home for church services. Scripture also teaches that Christians should be hospitable to strangers ( Ex. 22:21 ; Deut. 14:28 , 29 ; Heb. 13:1 , 2 ).

SUFFERING FOR GOD'S GLORY

12Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; 13but rejoice to the extent that you partake of Christ's sufferings, that when His glory is revealed, you may also be glad with exceeding joy. 14If you are reproached for the name of

Christ, blessed are you, for the Spirit of glory and of God rests upon you.a On

their part He is blasphemed, but on your part He is glorified. 15But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people's matters. 16Yet if anyone suffers as a Christian, let him not be

ashamed, but let him glorify God in this matter.a

4:12 the fiery trial. Peter probably wrote this letter shortly before or after the burning of Rome and at the beginning of the horrors of a 200-year period of Christian persecution. Peter explains that 4 attitudes are necessary in order to be triumphant in persecution: 1) expect it (v. 12); 2) rejoice in it (vv. 13, 14); 3) evaluate its cause (vv. 15–18); and 4) entrust it to God (v. 19). some strange thing happened. "Happened" means "to fall by chance." A Christian must not think that his persecution is something that happened accidentally. God allowed it and designed it for the believer's testing, purging, and cleansing.

17For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? 18Now

"If the righteous one is scarcely saved,

Where will the ungodly and the sinner appear?"a

19Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.

DAY 28: What did Peter mean when he said "the end of all things is at hand" (1 Pet. 4:7)?

The Greek word for "end" is never used in the New Testament as a chronological end, as if something simply stops. Instead, the word means a consummation, a goal achieved, a result attained, or a realization. Having emphasized triumphant suffering through death, Peter here begins to emphasize triumphant suffering through the Second Coming of Christ (1:3; 2:12), which is the goal of all things. He is calling believers to live obediently and expectantly in the light of Christ's return. "Is at hand." The idea is that of a process consummated with a resulting nearness, i.e., "imminent." Peter is reminding the readers of this letter that the return of Jesus Christ could be at any moment (Rom. 13:12; 1 Thess. 1:10; James 5:7, 8; Rev. 22:20).

"Be serious and watchful." To be "serious" implies here not to be swept away by emotions or passions, thus maintaining a proper eternal perspective on life. The doctrine of the imminent return of Christ should not turn the Christian into a zealous fanatic who does nothing but wait for it to occur. Instead, it should lead the believer into a watchful pursuit of holiness. Moreover, a watchful attitude creates a pilgrim mentality (2:11). It reminds the Christian that he is a citizen of heaven only sojourning on earth. It should also remind him that he will face the record of his service to God and be rewarded for what stands the test at the judgment seat of Christ, which follows the return of Christ to rapture His church. "And watchful in your prayers." A mind victimized by emotion and passion, out

of control, or knocked out of balance by worldly lusts and pursuits, is a mind that cannot know the fullness of holy communion in prayer with God (3:7). A mind fixed on His return is purified (1 John 3:3) and enjoys the fullness of fellowship with the Lord.

Return to November 28 Readings

1 Peter 5

November 29

1 P ETER 5:1–14

SHEPHERD THE FLOCK

1The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: 2Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly,a not for dishonest gain but eagerly; 3nor as being lords over those entrusted to you, but being examples to the flock; 4and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.

SUBMIT TO GOD, RESIST THE DEVIL

5Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for

"God resists the proud,

But gives grace to the humble."a

6Therefore humble yourselves under the mighty hand of God, that He may

exalt you in due time, 7casting all your care upon Him, for He cares for you.

5:6 under the mighty hand of God. This is an Old Testament symbol of the power of God working in the experience of men, always accomplishing His sovereign purpose (Ex. 3:19, 20; Job 30:20, 21; Ezek. 20:33, 37; Mic. 6:8). The readers of Peter's letter were not to fight the sovereign hand of God, even when it brought them through testings. One of the evidences of lack of submission and humility is impatience with God in His work of humbling believers. exalt you in due time. God will lift up the suffering, submissive believers in His wisely appointed time. See Job 42.

8Be sober, be vigilant; becausea your adversary the devil walks about like a

roaring lion, seeking whom he may devour. 9Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the

world. 10But maya the God of all grace, who called usb to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and

settle you. 11To Him be the glory and the dominion forever and ever. Amen.

FAREWELL AND PEACE

12By Silvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.

13She who is in Babylon, elect together with you, greets you; and so does

Mark my son. 14Greet one another with a kiss of love.

Peace to you all who are in Christ Jesus. Amen.

DAY 29: How are pastors to care for their congregations?

First Peter 5:2 gives this exhortation to the elders: "Shepherd the flock of God." After the motivation (v. 1) comes the exhortation (vv. 2–4). Since the primary objective of shepherding is feeding, or teaching, every elder must be able to teach (John 21:15–17; 1 Tim. 3:2; Titus 1:9). Involved with the feeding of the flock is also protecting the flock (Acts 20:28–30). In both duties, it must be remembered that the flock belongs to God, not to the pastor. God entrusts some of His flock to the pastor of a church to lead, care for, and feed (v. 3).

"Not by compulsion but willingly." Specifically, Peter may be warning the elders against a first danger—laziness. The divine calling (1 Cor. 9:16), along with the urgency of the task (Rom. 1:15), should prevent laziness and indifference. "Not for dishonest gain." False teachers are always motivated by a second danger, money, and use their power and position to rob people of their own wealth (2 Pet. 2:1–3). Scripture is clear that churches should pay their shepherds well (1 Cor. 9:7–14; 1 Tim. 5:17, 18); but a desire for undeserved money must never be a motive for ministers to serve ( 1 Tim. 3:3 ; 6:9–11 ; 2 Tim. 2:4 ; Titus 1:7 ; 2 Pet. 2:3 ; see also Jer. 6:13 ; 8:10 ; Mic. 3:11 ; Mal. 1:10 ). "Nor as being lords" (v. 3). This is the third major temptation for a pastor: demagoguery. In this context, "lords" means to dominate someone or some situation. It implies leadership by manipulation and intimidation. Rather, true spiritual leadership is by example (1 Tim. 4:12).

Return to November 29 Readings

The Second Epistle of Peter

2 Peter 1

November 30

2 P ETER 1:1–21

GREETING THE FAITHFUL

1Simon Peter, a bondservant and apostle of Jesus Christ, To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ:

2Grace and peace be multiplied to you in the knowledge of God and of

Jesus our Lord, 3as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, 4by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

1:4 partakers of the divine nature. This expression is not different from the concepts of being born again, born from above ( John 3:3 ; James 1:18 ; 1 Pet. 1:23 ), being in Christ ( Rom. 8:1 ), or being the home of the Trinity ( John 14:17– 23 ). The precious promises of salvation result in becoming God's children in the present age (John 1:12; Rom. 8:9; Gal. 2:20; Col. 1:27), and thereby sharing in God's nature by the possession of His eternal life.

FRUITFUL GROWTH IN THE FAITH

5But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, 6to knowledge self-control, to self-control perseverance, to perseverance godliness, 7to godliness brotherly kindness, and to brotherly kindness love. 8For if these things are yours and abound, you will

be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.

10Therefore, brethren, be even more diligent to make your call and

election sure, for if you do these things you will never stumble; 11for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.

PETER'S APPROACHING DEATH

12For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. 13Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, 14knowing

that shortly I must put off my tent, just as our Lord Jesus Christ showed me. 15Moreover I will be careful to ensure that you always have a reminder of these things after my decease.

THE TRUSTWORTHY PROPHETIC WORD

16For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. 17For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: "This is My beloved Son, in whom I am well pleased." 18And we heard this voice which came from heaven when we were with Him on the holy mountain.

19And so we have the prophetic word confirmed,a which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; 20knowing this first, that no prophecy of Scripture is of any private interpretation,a 21for prophecy never came by the will of man, but holy men of Goda spoke as they were moved by the Holy Spirit.

1:21 by the will of man. As Scripture is not of human origin, neither is it the result of human will. The emphasis in the phrase is that no part of Scripture was ever at any time produced because men wanted it so. The Bible is not the product of human effort. The prophets, in fact, sometimes wrote what they could not fully understand (1 Pet. 1:10, 11), but were nonetheless faithful to write what God revealed to them. moved by the Holy Spirit. Grammatically, this means that they were continually carried or borne along by the Spirit of God. The Holy Spirit thus is the divine author and originator, the producer of the Scriptures. In the Old Testament alone, the human writers refer to their writings as the words of God over 3,800 times (e.g., Jer. 1:4; 3:2; Rom. 3:2; 1 Cor. 2:10). Though the human writers of Scripture were active rather than passive in the process of writing Scripture, God the Holy Spirit superintended them so that, using their own individual personalities, thought processes, and vocabulary, they composed and recorded without error the exact words God wanted written. The original copies of Scripture are therefore inspired, i.e., God-breathed (2 Tim. 3:16) and inerrant, i.e., without error (John 10:34, 35; 17:17; Titus 1:2). Peter defined the process of inspiration which created an inerrant original text ( Prov. 30:5 ; 1 Cor. 14:36 ; 1 Thess. 2:13 ).

DAY 30: Who was the fourth person in the fiery furnace of Daniel 3:19– 25 ?

The delivery of Shadrach, Meshach, and Abed-Nego from the flames was an astonishing, miraculous event. The furnace was real, and the flames were hot. The guards who carried the young men close enough to cast them in the furnace were killed. Why complicate this miracle with a fourth person in the furnace? Because the king himself noticed the discrepancy between the number he had thrown into the flames and the number he saw strolling about. The truth usually includes unexpected complications.

The king concluded the fourth person was a heavenly being. He identified the visitor in two different ways: 1) "like the Son of God" (3:25); 2) "Angel" (3:28). When he commanded the three friends to exit the furnace, the king did not extend an invitation to God's special servant.

Viewed from the context of all of Scripture, the fourth person could possibly have been the Second Person of the Godhead (Jesus Christ) in a preincarnate appearance. For other similar Old Testament instances, see Exodus 3:2 , Joshua 5:13–15 , and Judges 6:11ff . While the term "Angel" is used in these reports, the person had a special connection with the Lord. He wasn't an angel, but the Angel of the Lord. His presence may be startling but He does not have the stunning and awe-inspiring appearance of an angel. The king saw four men in the furnace. The one who appeared miraculously he identified as the Son of God. It may well have been an inspired exclamation.

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2 Peter 2

December 1

2 P ETER 2:1–22

DESTRUCTIVE DOCTRINES

1But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. 2And many will follow their destructive ways, because of whom the way of truth will be blasphemed. 3By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction doesa not slumber.

DOOM OF FALSE TEACHERS

4For if God did not spare the angels who sinned, but cast them down to hell and

delivered them into chains of darkness, to be reserved for judgment; 5and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly; 6and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly; 7and

delivered righteous Lot, who was oppressed by the filthy conduct of the wicked 8(for that righteous man, dwelling among them, tormented his righteous soul from

day to day by seeing and hearing their lawless deeds)— 9then the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment, 10and especially those who walk according to the flesh in the lust of uncleanness and despise authority. They are

presumptuous, self-willed. They are not afraid to speak evil of dignitaries, 11whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord.

2:11 angels, who are greater in power. A reference to the holy angels, who are greater in power than human beings. do not bring a reviling accusation. Unlike false teachers who are defiant toward higher powers, the holy angels so revere their Lord that they will not speak insults against any authority. Even the archangel Michael, recognizing the great presence and power of Satan, refused to speak evil of him (Jude 8, 9), but called on the Lord to do so. No believer should be so boldly foolish as to mock or command the power of supernatural demons, especially Satan.

DEPRAVITY OF FALSE TEACHERS

12But these, like natural brute beasts made to be caught and destroyed, speak evil of the things they do not understand, and will utterly perish in their own corruption, 13and will receive the wages of unrighteousness, as those who count it pleasure to carouse in the daytime. They are spots and blemishes, carousing in their own deceptions while they feast with you, 14having eyes full of adultery and that cannot cease from sin, enticing unstable souls. They have a heart trained in covetous practices, and are accursed children. 15They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness; 16but he was rebuked for his iniquity: a dumb donkey speaking with a man's voice restrained the madness of the prophet.

17These are wells without water, cloudsa carried by a tempest, for whom

is reserved the blackness of darkness forever.b

DECEPTIONS OF FALSE TEACHERS

18For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escapeda from those who live in error. 19While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage. 20For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. 21For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. 22But it has happened to them according to the true proverb: "A dog returns to his own vomit,"a and, "a sow, having washed, to her wallowing in the mire."

2:19 promise them liberty. False teachers promise those "trying to escape" the struggles of life the very freedom they seek. slaves of corruption. The false teachers can't deliver the freedom they promise, because they themselves are enslaved to the very corruption which people are trying to escape. overcome,… bondage. Whoever puts himself, in the name of freedom, into the hands of a false teacher, who is a prisoner himself, also becomes a prisoner. Bondage to corruption awaits all followers of false teachers.

DAY 1: Who were the false teachers that Peter describes in 2 Peter 2:1?

Peter described false teachers in detail in this chapter so that Christians would

always recognize their characteristics and methods. The greatest sin of Christ-

rejecters and the most damning work of Satan is misrepresentation of the truth and its consequent deception. Nothing is more wicked than for someone to claim to speak for God to the salvation of souls when in reality he speaks for Satan to the damnation of souls.

Peter says they will be from "among the people." "The people" is used in the New Testament of Israel (Acts 26:17, 23). Peter's point, though, is that Satan has always endeavored to infiltrate groups of believers with the deceptions of false teachers (John 8:44). Since Eve, he has been in the deceit business (2 Cor. 11:3, 4). The false teachers parade themselves as Christian pastors, teachers, and evangelists and "secretly bring in destructive heresies." "Heresies" means self-designed religious lies which lead to division and faction ( 1 Cor. 11:19 ; Gal. 5:20 ). The Greek word for "destructive" basically means damnation. This word is used 6 times in this letter and always speaks of final damnation (vv. 1–3; 3:7, 16). This is why it is so tragic when a church makes a virtue out of the toleration of unscriptural teachings and ideas in the name of love and unity (2 Thess. 3:14; 1 Tim. 4:1–5; Titus 3:9–11).

"Denying the Lord." This phrase exposes the depth of the crime and guilt of the false teachers. This unusual Greek word for "Lord" appears 10 times in the New Testament and means one who has supreme authority, whether human authority or divine authority. Peter here warns that false prophets deny the sovereign lordship of Jesus Christ. Though their heresies may include the denial of the virgin birth, deity, bodily resurrection, and Second Coming of Christ, the false teachers' basic error is that they will not submit their lives to the rule of Christ. All false religions have an erroneous Christology.

Return to December 1 Readings

2 Peter 3

December 2

2 P ETER 3:1–18

GOD'S PROMISE IS NOT SLACK

1Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder), 2that you may be mindful of the words which

were spoken before by the holy prophets, and of the commandment of us,a

the apostles of the Lord and Savior, 3knowing this first: that scoffers will come

in the last days, walking according to their own lusts, 4and saying, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation." 5For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water, 6by which the world that then existed

perished, being flooded with water. 7But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.

3:3 knowing this first. "First" here means the preeminent matter, not the first in a list. Peter's priority in this section of his letter is to warn Christians about how the false teachers would try to deny this judgment and steal the hope of believers. scoffers will come. False teachers argue against the Second Coming of Christ or any teaching of Scripture through ridicule (Is. 5:19; Jude 18). in the last days. This phrase refers to that entire period of time from the arrival of the Messiah to His return (Acts 2:17; Gal. 4:4; 2 Tim. 3:1; Heb. 1:2; 1 Pet. 1:20; 1

John 2:18, 19; James 5:3; Jude 18). The entire age will be marked by saboteurs of the Christian truth and especially the hope of Christ's return.

8But, beloved, do not forget this one thing, that with the Lord one day is as a

thousand years, and a thousand years as one day. 9The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us,a not willing that any should perish but that all should come to repentance.

THE DAY OF THE LORD

10But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat;

both the earth and the works that are in it will be burned up.a 11Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy

conduct and godliness, 12looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the

elements will melt with fervent heat? 13Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells.

BE STEADFAST

14Therefore, beloved, looking forward to these things, be diligent to be

found by Him in peace, without spot and blameless; 15and consider that the longsuffering of our Lord is salvation—as also our beloved brother Paul, according to the wisdom given to him, has written to you, 16as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures.

3:16 hard to understand. Since Paul had (by the time Peter wrote) written all his letters and died, the readers of 2 Peter would have already received letters about future events from Paul. Some of Paul's explanations were difficult (not impossible) to interpret. Nevertheless, Peter uses Paul as a support for his teaching.

17You therefore, beloved, since you know this beforehand, beware lest you also

fall from your own steadfastness, being led away with the error of the wicked; 18but grow in the grace and knowledge of our Lord and Savior Jesus Christ.

To Him be the glory both now and forever. Amen.

DAY 2: How can we answer those who doubt Daniel's authorship because his prophecies are so astonishingly accurate?

Confidence in the divine origin of Scripture does not rely on blind faith. There are reasonable explanations and acceptable corroborating evidence that point to the trustworthiness of the Bible. Daniel's use of what is now called Imperial

Aramaic in writing the book points to an early date. The Dead Sea Scrolls offer evidence that also pushes back the date for Daniel.

When accurate prophecy and possible miracles are discounted by definition as unacceptable, proving Daniel's value becomes challenging. But the problem has little to do with lack of evidence and much to do with willful unbelief. Skeptical interpreters, unwilling to acknowledge supernatural prophecies in Daniel that came to pass (over 100 in chapter 11 alone that were fulfilled), attempt to replace miraculous foresight with simple observation. They assume that the writer of Daniel was actually living in the time of Antiochus and reported current events in prophetic form. That is, the writer wrote as though he was predicting certain events, when, in reality, he was writing after the events had occurred. For scholars like these, no amount of fulfilled prophecy will be enough to convince them. They actually become a reminder to believers that people are not argued into the kingdom of God. The most compelling evidence as well as the most resistant people both need the assistance of God's Spirit in arriving at genuine faith.

Return to December 2 Readings

The First Epistle of John

1 John 1

December 3

1 J OHN 1:1–10

WHAT WAS HEARD, SEEN, AND TOUCHED

1That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life— 2the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us— 3that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. 4And these things we write to you that youra joy may be full.

1:2, 3 manifested,…seen,…bear witness,… declare. John dramatically reemphasizes through repetition of these terms in vv. 2, 3 (v. 1) the authority of his own personal experience as an eyewitness of Jesus' life. Such repetition pointedly reminds his readers that John's personal testimony refutes the false teachers who boasted arrogantly and wrongly about the Christ they had never seen or known.

3:3 purifies himself, just as He is pure. This is the key verse to 2:28– 3:3. Living in the reality of Christ's return makes a difference in a Christian's behavior. Since Christians someday will be like Him, a desire should grow within the Christian to become like Him now. That was Paul's passion, expressed in Philippians 3:12–14. That calls for a purifying of sin, in which we play a part (2 Cor. 7:1; 1 Tim. 5:22; 1 Pet. 1:22).

FELLOWSHIP WITH HIM AND ONE ANOTHER

5This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. 6If we say that we have

fellowship with Him, and walk in darkness, we lie and do not practice the truth. 7But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.

8If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 10If we say that we have not sinned, we make Him a liar, and His word is not in us.

DAY 3: Contrast how the lives of true believers and false teachers differ.

In 1 John 1:7, a genuine Christian walks habitually in the light (truth and holiness), not in darkness (falsehood and sin). Their walk also results in cleansing from sin as the Lord continually forgives His own. Since those walking in the light share in the character of God, they will be habitually characterized by His holiness (3 John 11), indicating their true fellowship with Him (James 1:27). A genuine Christian does not walk in darkness but only in the light (2 Cor. 6:14; Eph. 5:8; Col. 1:12, 13).

Not only did the false teachers walk in darkness (v. 8), but they went so far as

to deny totally the existence of a sin nature in their lives. If someone never admits to being a sinner, salvation cannot result. Not only did the false teachers make false claims to fellowship and disregard sin (v. 6), they are also characterized by deceit regarding sinlessness (Eccl. 7:20; Rom. 3:23).

In the lives of genuine believers, a continual confession of sin is an indication of genuine salvation (v. 9). While the false teachers would not admit their sin, the genuine Christian admitted and forsook it (Ps. 32:3–5; Prov. 28:13). The term "confess" means to say the same thing about sin as God does—to acknowledge His perspective about sin. While v. 7 is from God's perspective, v. 9 is from the Christian's perspective. Confession of sin characterizes genuine Christians, and God continually cleanses those who are confessing (v. 7). Rather than focusing on confession for every single sin as necessary, John has especially in mind here a settled recognition and acknowledgment that one is a sinner in need of cleansing and forgiveness (Eph. 4:32; Col. 2:13).

Return to December 3 Readings

1 John 2

December 4

1 J OHN 2:1–29

1My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. 2And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.

THE TEST OF KNOWING HIM

3Now by this we know that we know Him, if we keep His commandments. 4He who says, "I know Him," and does not keep His commandments, is a liar, and the truth is not in him. 5But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. 6He who says he abides in Him ought himself also to walk just as He walked.

7Brethren,a I write no new commandment to you, but an old commandment which you have had from the beginning. The old commandment is the word which you heard from the beginning.b 8Again, a new commandment I write to you, which thing is true in Him and in you, because the darkness is passing away, and the true light is already shining.

9He who says he is in the light, and hates his brother, is in darkness until now. 10He who loves his brother abides in the light, and there is no cause for stumbling in him. 11But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes.

THEIR SPIRITUAL STATE

12I write to you, little children, Because your sins are forgiven you for His name's sake. 13I write to you, fathers, Because you have known Him who is from the beginning. I write to you, young men,

Because you have overcome the wicked one. I write to you, little children,

Because you have known the Father. 14I have written to you, fathers, Because you have known Him who is from the beginning. I have written to you, young men,

Because you are strong, and the word of God abides in you, And you have overcome the wicked one.

DO NOT LOVE THE WORLD

15Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. 17And the world is passing away, and the lust of it; but he who does the will of God abides forever.

2:16 all that is in the world. While the world's philosophies and ideologies and much that it offers may appear attractive and appealing, that is deception. Its true and pervasive nature is evil, harmful, ruinous, and satanic. Its deadly theories are raised up against the knowledge of God and hold the souls of men captive (2 Cor. 10:3–5). lust. John uses the term negatively here for a strong desire for evil things. flesh. The term refers to the sin nature of man; the rebellious self dominated by sin and in opposition to God (Rom. 7:15–25; 8:2–8; Gal. 5:19–21). Satan uses the evil world system to incite the flesh. eyes. Satan uses the eyes as a strategic avenue to incite wrong desires ( Josh. 7:20 , 21 ; 2 Sam. 11:2 ; Matt. 5:27–29 ). Satan's temptation of Eve involved being attracted to something beautiful in appearance, but the result was spiritual death (Gen. 3:6, "pleasant to the eyes"). the pride of life. The phrase has the idea of arrogance over one's circumstances, which produced haughtiness or exaggeration, parading what one possessed to impress other people (James 4:16).

DECEPTIONS OF THE LAST HOUR

18Little children, it is the last hour; and as you have heard that thea

Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour. 19They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.

2:19 They went out from us,…none of them were of us. The first characteristic mentioned of antichrists, i.e., false teachers and deceivers (vv. 22– 26 ), is that they depart from the faithful. They arise from within the church and depart from true fellowship and lead people out with them. The verse also places emphasis on the doctrine of the perseverance of the saints. Those genuinely born again endure in faith and fellowship and the truth (1 Cor. 11:19; 2 Tim. 2:12). The ultimate test of true Christianity is endurance (Mark 13:13; Heb. 3:14). The departure of people from the truth and the church is their unmasking.

20But you have an anointing from the Holy One, and you know all things. a 21I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth.

22Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son. 23Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.

LET TRUTH ABIDE IN YOU

24Therefore let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and

in the Father. 25And this is the promise that He has promised us—eternal life.

26These things I have written to you concerning those who try to deceive you. 27But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you willa abide in Him.

THE CHILDREN OF GOD

28And now, little children, abide in Him, that whena He appears, we may

have confidence and not be ashamed before Him at His coming. 29If you know that He is righteous, you know that everyone who practices righteousness is born of Him.

DAY 4: How does 1 John help us understand some of the destructive teaching that attacked Christianity in the first century?

Paul, Peter, and John all faced early forms of a system of false teaching that later became known as Gnosticism. That term (derived from the Greek word "knowledge") refers to the habit that gnostics had of claiming an elevated knowledge, a higher truth known only to those in on the deep things. Those initiated into this mystical knowledge of truth had a higher internal authority than Scripture. This resulted in a chaotic situation in which the gnostics tried to judge divine revelation by human ideas rather than judging human ideas by divine revelation (1 John 2:15–17).

Philosophically, the heresy relied on a distortion of Platonism. It advocated a dualism in which matter was inherently evil and spirit was good. One of the direct errors of this heresy involved attributing some form of deity to Christ but denying His true humanity, supposedly to preserve Him from evil (which they concluded He would be if He actually came in the flesh). Such a view destroys not only the true humanity of Jesus, but also the atonement work of Christ. Jesus must not only have been truly God, but also the truly human (physically real) man who actually suffered and died upon the cross in order to be the acceptable substitutionary sacrifice for sin (Heb. 2:14–17). The biblical view of Jesus affirms His complete humanity, as well as His full deity.

The gnostic heresy, even in John's day, featured two basic forms: 1) Docetism; and 2) the error of Cerinthus. Docetism (from a Greek word that means, "to appear") asserted that Jesus' physical body was not real but only "seemed" to be physical. John forcefully and repeatedly affirmed the physical reality of Jesus. He reminded his readers that he was an eyewitness to Him ("heard," "seen,"

"handled," "Jesus Christ has come in the flesh"; 1 John 1:1–4; 4:2, 3). The other form of early Gnosticism was traced back to Cerinthus by the early church apologist Irenaeus. Cerinthus taught that Christ's "spirit" descended on the human Jesus at His baptism but left Him shortly before His crucifixion. John asserted that the Jesus who was baptized at the beginning of His ministry was the same Person who was crucified on the cross (1 John 5:6).

John does not directly specify the early gnostic beliefs, but his arguments offer clear clues about his targets. Further, John's wisdom was to avoid direct attacks on rapidly shifting heresies, but to provide a timely, positive restatement of the fundamentals of the faith that would provide timeless truth and answers for later generations of Christians.

Return to December 4 Readings

1 John 3

December 5

1 J OHN 3:1–24

1Behold what manner of love the Father has bestowed on us, that we should be called children of God!a Therefore the world does not know us,b

because it did not know Him. 2Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. 3And everyone who has this hope in Him purifies himself, just as He is pure.

SIN AND THE CHILD OF GOD

4Whoever commits sin also commits lawlessness, and sin is lawlessness. 5And you know that He was manifested to take away our sins, and in Him there is no sin. 6Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.

7Little children, let no one deceive you. He who practices righteousness is

righteous, just as He is righteous. 8He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. 9Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.

THE IMPERATIVE OF LOVE

10In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother. 11For this is the message that you heard from the beginning, that we should love one another, 12not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother's righteous.

13Do not marvel, my brethren, if the world hates you. 14We know that we have passed from death to life, because we love the brethren. He who does not love his brothera abides in death. 15Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.

THE OUTWORKING OF LOVE

16By this we know love, because He laid down His life for us. And we also

ought to lay down our lives for the brethren. 17But whoever has this world's goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?

3:16 By this we know love. With this phrase, John introduces the standard of love that is reflected in genuine Christianity. It becomes the measuring stick for every expression of love (see v. 18). John presents this characteristic of Satan's children in terms of their lack of love. Satan's children are marked by indifference toward others' needs. He laid down His life for us. This expression is unique to John (John 10:11, 15, 17, 18; 13:37, 38; 15:13) and speaks of divesting oneself of something. Christian love is self-sacrificing and giving. Christ's giving up His life for believers epitomized the true nature of Christian love (John 15:12, 13; Phil. 2:5–8; 1 Pet. 2:19–23). we also ought to lay down our lives for the brethren. God calls Christians to that same standard of love for one another as He had for

18My little children, let us not love in word or in tongue, but in deed and in truth. 19And by this we knowa that we are of the truth, and shall assure our hearts before Him. 20For if our heart condemns us, God is greater than our heart, and knows all things. 21Beloved, if our heart does not condemn us, we have confidence toward God. 22And whatever we ask we receive from Him, because

we keep His commandments and do those things that are pleasing in His sight. 23And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave usa commandment.

THE SPIRIT OF TRUTH AND THE SPIRIT OF ERROR

24Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us.

DAY 5: What 4 reasons does John give for why believers cannot habitually practice sin (1 John 3:4–10)?

This passage begins with the phrase "Whoever commits sin" (v. 4). "Commits" translates a Greek verb that conveys the idea of habitual practice. Although genuine Christians have a sin nature (1:8) and do behave sinfully, their confession of sin (1:9; 2:1) and acceptance of forgiveness prevent sin from becoming the unbroken pattern of their lives ( John 8:31 , 34–36 ; Rom. 6:11 ; 2 John 9 ). God builds a certain growing awareness about sin that provides 4 effective reasons why true Christians cannot habitually practice sin:

Genuine Christians cannot practice sin because sin is incompatible with the law of God, which they love (3:4; Ps. 119:34, 77, 97; Rom. 7:12, 22); whereas habitual sin betrays the ultimate sense of rebellion—living as if there were no law or ignoring what laws exist (James 4:17)—in short, lawlessness.

Genuine Christians cannot practice sin because sin is incompatible with the work of Christ ( 3:5 ). Christ died to sanctify (make holy) the believer ( 2 Cor. 5:21 ; Eph. 5:25–27 ). Habitual sin contradicts Christ's work of breaking the dominion of sin in the believer's life (Rom. 6:1–15).

Genuine Christians cannot practice sin because Christ came to destroy the works of the arch-sinner, Satan (3:8). The devil is still operating, but he has been defeated, and in Christ we escape his tyranny. The day will come when all of Satan's activity will cease in the universe, and he will be sent to hell forever (Rev. 20:10).

Genuine Christians cannot practice sin because sin is incompatible with the ministry of the Holy Spirit, who has imparted a new nature to the believer (3:9; John 3:5–8). This new nature shuns sin and exhibits the habitual character of righteousness produced by the Holy Spirit (Gal. 5:22–24).

Return to December 5 Readings

1 John 4

December 6

1 J OHN 4:1–21

1Beloved, do not believe every spirit, but test the spirits, whether they are of

God; because many false prophets have gone out into the world. 2By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, 3and every spirit that does not confess thata Jesus Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming, and is now already in the world.

4:1 do not believe every spirit. The mention of the Holy Spirit in 3:24 prompts John to inform his readers that those other spirits exist, i.e., demonic spirits, who produce false prophets and false teachers to propagate their false doctrine (1 Tim. 4:1, 2). Christians are to have a healthy skepticism regarding any teaching, unlike some among John's congregations who were too open-minded to anyone claiming a new teaching regarding the faith. test. The word "test" is a metallurgist's term used for assaying metals to determine their purity and value. Christians must test any teaching with a view to approving or disapproving it, rigorously comparing any teaching to the Scripture. the spirits, …many false prophets. By juxtaposing "spirits" with "false prophets," John reminds his readers that behind human teachers who propagate false doctrine and error are demons inspired by Satan. Human false prophets and teachers are the physical expressions of demonic, spiritual sources (Matt. 7:15; Mark 13:22).

4You are of God, little children, and have overcome them, because He who is in you is greater than he who is in the world. 5They are of the world.

Therefore they speak as of the world, and the world hears them. 6We are of God. He who knows God hears us; he who is not of God does not hear us. By this we know the spirit of truth and the spirit of error.

KNOWING GOD THROUGH LOVE

7Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God. 8He who does not love does not know God, for God is love. 9In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. 10In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. 11Beloved, if God so loved us, we also ought to love one another.

SEEING GOD THROUGH LOVE

12No one has seen God at any time. If we love one another, God abides in us, and His love has been perfected in us. 13By this we know that we abide in Him, and He in us, because He has given us of His Spirit. 14And we have

seen and testify that the Father has sent the Son as Savior of the world. 15Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him.

THE CONSUMMATION OF LOVE

17Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world. 18There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. 19We love Hima because He first loved us.

4:17 Love…perfected among us. John is not suggesting sinless perfection, but rather mature love marked by confidence in the face of judgment. Confidence is a sign that love is mature. as He is, so are we. Jesus was God's Son in whom He was well pleased on earth. We also are God's children (3:11) and the objects of His gracious goodness. If Jesus called God Father, so may we, since we are accepted in the Beloved (Eph. 1:6). In v. 18, the same truth is stated negatively. The love that builds confidence also banishes fears. We love God and reverence Him, but we do not love God and come to Him in love and at the same time hide from Him in terror (Rom. 8:14, 15; 2 Tim. 1:7). Fear involves torment or punishment, a reality the sons of God will never experience, because they are forgiven.

OBEDIENCE BY FAITH

20If someone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how cana he love God whom he has not seen? 21And this commandment we have from Him: that he who loves God must love his brother also.

DAY 6: What are the 5 reasons that John gives us for why believers love?

In stark contrast to the self-centered and destructive philosophies and practices of the false teachers, John unfolds the powerful reasons why Christians practice love. In 1 John 4:7–21, the apostle includes 5 such reasons:

Christians habitually practice love because God, who indwells them, is the essence of love. The Gnostics believed that God was immaterial spirit and light, but never defined the source of love as coming from His inmost being. As God is Spirit (John 4:24), light (1:5), and a consuming fire (Heb. 12:9), so He is love (4:7, 8). Love is inherent in all He is and does. Even His judgment and wrath are perfectly harmonized with His love.

Christians habitually practice love because they desire to imitate the supreme example of God's sacrificial love in sending His Son for us (4:9).

Christians habitually practice love because love is the heart of Christian witness (4:12). Nobody can see God loving since He is invisible. Jesus no longer is in the world to manifest the love of God. The only demonstration of God's love in this age is the church. That testimony is critical ( John 13:35 ; 2 Cor. 5:18– 20 ). Christians habitually practice love because love is the Christian's assurance (4:13–16; 3:21). Love banishes self-condemnation. When a Christian recognizes in his life the manifestation of love in actions, it results in confidence about his relationship with God.

Christians habitually practice love because love is the Christian's confidence in judgment (4:17–20; 3:16–23). Confidence is a sign that love is mature. This is not to suggest sinless perfection in a Christian's life, but rather a habitual

practice of love marked by confidence in the face of judgment. Christians love,

not in order to escape judgment, but because they have escaped judgment.

Return to December 6 Readings

1 John 5

December 7

1 J OHN 5:1–21

1Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who begot also loves him who is begotten of Him. 2By this we know that we love the children of God, when we love God and keep His commandments. 3For this is the love of God, that we keep His commandments. And His commandments are not burdensome. 4For whatever is born of God overcomes the world. And this is the victory that has overcome the world—oura faith. 5Who is he who overcomes the world, but he who believes that Jesus is the Son of God?

5:4 overcomes. John clearly defines who these overcomers are: they are all who believe that Jesus is God's Son, and all that means. The overcomers are believers all of them (2:13). The word for "overcomer" comes from a Greek word meaning "to conquer," "to have victory," "to have superiority," or "conquering power." The word reflects a genuine superiority that leads to overwhelming success. The victory is demonstrable; it involves overthrowing an enemy so that the victory is seen by all. Jesus also used this word to describe Himself (John 16:33). Because of believers' union with Christ, they too partake in His victory (Rom. 8:37; 2 Cor. 2:14). The word "overcomes" in the original language conveys the idea that the believer has continual victory over the world.

THE CERTAINTY OF GOD'S WITNESS

6This is He who came by water and blood—Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is

truth. 7For there are three that bear witness in heaven: the Father, the Word, and

the Holy Spirit; and these three are one. 8And there are three that bear witness

on earth:a the Spirit, the water, and the blood; and these three agree as one.

9If we receive the witness of men, the witness of God is greater; for this is the

witness of God whicha He has testified of His Son. 10He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a

liar, because he has not believed the testimony that God has given of His Son. 11And this is the testimony: that God has given us eternal life, and this life is in

His Son. 12He who has the Son has life; he who does not have the Son of God

does not have life. 13These things I have written to you who believe in the name

of the Son of God, that you may know that you have eternal life,a and that you may continue to believe in the name of the Son of God.

5:13 These things. This has reference to all that John has written in his letter. that you may know that you have eternal life. Assurance of eternal life constitutes the first Christian certainty. While John wrote his Gospel to bring unbelievers to faith (John 20:31), he wrote the epistle to give believers confidence that they possessed eternal life. The false brethren's departure left John's congregations shaken (2:19). He assured those who remained that since they adhered to the fundamentals of the faith (a proper view of Christ, obedience, love), their salvation was sure. eternal life. This does not refer primarily to a period of time but a person (v. 20; John 17:3). Eternal life is a relationship with the Person of Jesus Christ and possessing His nature (vv. 11, 12).

CONFIDENCE AND COMPASSION IN PRAYER

14Now this is the confidence that we have in Him, that if we ask anything

according to His will, He hears us. 15And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.

16If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. 17All unrighteousness is sin, and there is sin not leading to death.

KNOWING THE TRUE—REJECTING THE FALSE

18We know that whoever is born of God does not sin; but he who has been

born of God keeps himself,a and the wicked one does not touch him.

19We know that we are of God, and the whole world lies under the sway of the wicked one.

20And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.

21Little children, keep yourselves from idols. Amen.

5:21 keep yourselves from idols. John contrasts the term "idols" with "the true God" of v. 20. He has reference here to the false teachers that withdrew from the brotherhood with which they had been formerly associated (2:19). Their false beliefs and practices are the idols from which the readers are commanded to protect themselves. The false teachers upheld the world's philosophy as superior to God's revelation as demonstrated in their perversion of basic Christian teaching. In closing, John once again highlights the importance of adherence to the fundamentals of the faith.

DAY 7: What are the 3 characteristics of an "overcomer"?

"Whoever believes that Jesus is the Christ is born of God" (1 John 5:1). Saving faith is the first characteristic of an overcomer. The term "believes" conveys the idea of continuing faith, making the point that the mark of genuine believers is that they continue in faith throughout their life. Saving belief is not simply intellectual acceptance, but wholehearted dedication to Jesus Christ that is permanent. The object of the believer's faith is Jesus, particularly that He is the promised Messiah or "Anointed One" whom God sent to be the Savior from sin. Whoever places faith in Jesus Christ as the only Savior has been born again and, as a result, is an overcomer (v. 5). To be "born of God" is a reference to the new birth and is the same word that Jesus used in John 3:7. The tense of the Greek verb indicates that ongoing faith is the result of the new birth and, therefore, the evidence of the new birth. The sons of God will manifest the reality that they have been born again by continuing to believe in God's Son, the Savior. The new birth brings us into a permanent faith relationship with God and Christ.

"And everyone who loves Him who begot also loves him who is begotten of Him" (v. 1). Love is the second characteristic of the overcomer. The overcomer not only believes in God, but loves both God and fellow believers. The moral test is again in view.

"By this we know that we love the children of God, when we love God and keep His commandments" (v. 2). John repeats this phrase twice in these 2 verses. Obedience is the third characteristic of an overcomer. In these verses, John weaves faith, love, and obedience all together inextricably. They exist mutually in a dynamic relationship—as the genuine proof of love is obedience, so the genuine proof of faith is love. The word "keep" conveys the idea of constant obedience (John 8:31, 32; 14:15, 21; 15:10).

Return to December 7 Readings

The Second Epistle of John

2 John 1

December 8

2 J OHN 1–13

GREETING THE ELECT LADY

1The Elder,

1 The Elder. John uses this title to emphasize his advanced age, his spiritual authority over the congregations in Asia Minor, and the strength of his own personal eyewitness testimony to the life of Jesus and all that He taught (vv. 4– 6 ). the elect lady and her children. Some think that this phrase refers metaphorically to a particular local church, while "her children" would refer to members of the congregation. The more natural understanding in context, however, is that it refers to a particular woman and her children (i.e., offspring) who were well known to John. whom I love in truth. The basis of Christian hospitality is the truth (vv. 1–3). John accentuates the need for truth by repeating the term "truth" 5 times in the opening 4 verses. Truth refers to the basics or fundamentals of the faith that John has discussed in 1 John, as well as the truths expressed in 2 John 4–6. Truth is the necessary condition of unity and, as a result, the basis of hospitality.

To the elect lady and her children, whom I love in truth, and not only I, but also all those who have known the truth, 2because of the truth which abides in us and will be with us forever:

3Grace, mercy, and peace will be with youa from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.

WALK IN CHRIST'S COMMANDMENTS

4I rejoiced greatly that I have found some of your children walking in truth, as

we received commandment from the Father. 5And now I plead with you, lady, not as though I wrote a new commandment to you, but that which we have had from the beginning: that we love one another. 6This is love, that we walk according to His commandments. This is the commandment, that as you have heard from the beginning, you should walk in it.

BEWARE OF ANTICHRIST DECEIVERS

7For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist. 8Look to yourselves, that wea do not lose those things we worked for, but that web may receive a full reward.

9Whoever transgressesa and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. 10If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; 11for he who greets him shares in his evil deeds.

10 do not receive him into your house nor greet him. John's prohibition is not a case of entertaining people who disagree on minor matters. These false teachers were carrying on a regular campaign to destroy the basic, fundamental truths of Christianity. Complete disassociation from such heretics is the only appropriate course of action for genuine believers. No benefit or aid of any type (not even a greeting) is permissible. Believers should aid only those who proclaim the truth (vv. 5–8).

JOHN'S FAREWELL GREETING

12Having many things to write to you, I did not wish to do so with paper and ink; but I hope to come to you and speak face to face, that our joy may be full.

13The children of your elect sister greet you. Amen.

DAY 8: Why is it so important to John to "confess Jesus Christ as coming in the flesh" (2 John 7)?

John's purpose was to strengthen Christians to resist the tide of heresy that was rising against the church. Much of this false teaching was an early form of Gnosticism.

The gnostic idea that matter was evil and only spirit was good led to the idea that either the body should be treated harshly, a form of asceticism ( Col. 2:21– 23 ), or that sin committed in the body had no connection or effect on one's spirit. In other words, the false teaching sought to drive a wedge between body and soul. This is why it often maintained that Jesus could not have been God and man at the same time.

The result of this error in teaching was compounded when some, including John's opponents, concluded that sins committed in the physical body did not matter. Absolute indulgence in immorality was permissible. One could deny sin even existed (1 John 1:8–10) and disregard God's law (1 John 3:4).

As a bulwark against this heresy, John lifted the confession that "Jesus Christ [came] in the flesh" (v. 7). What Christians do in their physical life is directly connected with what they do in their spiritual life. John emphasized the need for obedience to God's laws, for he defined the true love for God as obedience to His commandments (1 John 5:3). Jesus, in His human living, offered the perfect example of that kind of love.

Return to December 8 Readings

The Third Epistle of John

3 John 1

December 9

3 J OHN 1–14

GREETING TO GAIUS

1The Elder, To the beloved Gaius, whom I love in truth: 2Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers. 3For I rejoiced greatly when brethren came and testified of the truth that is in you, just as you walk in the truth. 4I have no greater joy than to hear that my children walk in truth.a

4 I have no greater joy. John's personal affection for Gaius radiated especially from his personal conduct (Luke 6:46). my children. The word "my" is emphatic in the original. John's heart delighted in the proper conduct of his spiritual children in the faith. Those who walk (conduct) in the truth (belief) have integrity there is no dichotomy between professing and living. He had strong fatherly affection for them (1 Cor. 4:14–16; 1 Thess. 2:11; 3:1–10).

GAIUS COMMENDED FOR GENEROSITY 5BELOVED, YOU DO FAITHFULLY

WHATEVER YOU DO FOR THE BRETHREN ANDA FOR STRANGERS, 6

WHO HAVE

BORNE WITNESS OF YOUR LOVE BEFORE THE CHURCH. IF YOU SEND THEM FORWARD ON THEIR JOURNEY IN A MANNER WORTHY OF GOD, YOU WILL DO

WELL, 7

BECAUSE THEY WENT FORTH FOR HIS NAME'S SAKE, TAKING

NOTHING FROM THE GENTILES. 8WE THEREFORE OUGHT TO RECEIVEA

SUCH, THAT WE MAY BECOME FELLOW WORKERS FOR THE TRUTH.

DIOTREPHES AND DEMETRIUS

9I wrote to the church, but Diotrephes, who loves to have the preeminence

among them, does not receive us. 10Therefore, if I come, I will call to mind his deeds which he does, prating against us with malicious words. And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church.

11Beloved, do not imitate what is evil, but what is good. He who does

good is of God, buta he who does evil has not seen God.

12Demetrius has a good testimony from all, and from the truth itself. And we also bear witness, and you know that our testimony is true.

FAREWELL GREETING

13I had many things to write, but I do not wish to write to you with pen and ink; 14but I hope to see you shortly, and we shall speak face to face. Peace to you. Our friends greet you. Greet the friends by name.

DAY 9: What was the problem with Diotrephes in 3 John 9, 10?

John apparently had written a previous letter to the church (v. 9), perhaps on the subject of hospitality, but it was lost. Perhaps Diotrephes never read it to the church because he rejected John's authority (vv. 9, 10). "Diotrephes, who loves to have the preeminence." The word "preeminence" has the idea of "desiring to be first." It conveys the idea of someone who is selfish, self-centered, and selfseeking. The language suggests a self-promoting demagogue, who served no one, but wanted all to serve only him. Diotrephes' actions directly contradict Jesus' and the New Testament's teaching on servant leadership in the church (Matt. 20:20–28; Phil. 2:5–11; 1 Tim. 3:3; 1 Pet. 5:3). "Diotrephes,…does not receive us." Diotrephes modeled the opposite of kindness and hospitality to God's servants, even denying John's apostolic authority over the local congregation, and as a result, denying the revelation of God that came through that authority. His pride endeavored to supplant the rule of Christ through John in the church. Diotrephes' character was the very opposite of the gentle and loving Gaius who readily showed hospitality.

"If I come, I will call to mind his deeds" (v. 10). John's apostolic authority meant that Diotrephes had to answer for his behavior. The apostle did not overlook this usurping of Christ's place in the church. Verse 10 indicates that Diotrephes was guilty of 4 things: 1) "prating against us." The word "prating" comes from a word meaning "to bubble up" and has the idea of useless, empty jabber, i.e., talking nonsense. The charges against John were completely unjustified; 2) "with malicious words." Not only were Diotrephes' charges false, they were evil; 3) "does not receive the brethren." He not only slandered John but also deliberately defied other believers; and 4) "putting them out of the church." The original language indicates that Diotrephes' habit was to

excommunicate those who resisted his authority. To accept John's authority (v. 9), as well as being hospitable to the traveling ministers, directly threatened the authority that Diotrephes coveted.

Return to December 9 Readings

The Epistle of Jude

Jude 1

December 10

J UDE 1–25

GREETING TO THE CALLED

1Jude, a bondservant of Jesus Christ, and brother of James, To those who are called, sanctifieda by God the Father, and preserved in Jesus Christ:

2Mercy, peace, and love be multiplied to you.

CONTEND FOR THE FAITH

3Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. 4For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord Goda and our Lord Jesus Christ.

3 contend earnestly. While the salvation of those to whom he wrote was not in jeopardy, false teachers preaching and living out a counterfeit gospel were misleading those who needed to hear the true gospel. Jude wrote this urgent imperative for Christians to wage war against error in all forms and fight strenuously for the truth, like a soldier who has been entrusted with a sacred task of guarding a holy treasure (1 Tim. 6:12; 2 Tim. 4:7). the faith. This is the whole body of revealed salvation truth contained in the Scriptures. Here is a call to know sound doctrine (Eph. 4:14; Col. 3:16: 1 Pet. 2:2; 1 John 2:12–14), to be discerning in sorting out truth from error (1 Thess. 5:20–22), and to be willing to confront and attack error ( 2 Cor. 10:3–5 ; Phil. 1:17 , 27 ; 1 Tim. 1:18 ; 6:12 ; 2 Tim. 1:13 ; 4:7 , 8 ; Titus 1:13 ). once for all delivered… saints. God's revelation was delivered once as a unit, at the completion of the Scripture, and is not to be edited by either deletion or addition (Deut. 4:2; 12:32; Prov. 30:6; Rev. 22:18, 19). Scripture is complete, sufficient, and finished; therefore it is fixed for all time. Nothing is to be added to the body of the inspired Word because nothing else is needed.

OLD AND NEW APOSTATES

5But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe. 6And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day; 7as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.

8Likewise also these dreamers defile the flesh, reject authority, and speak

evil of dignitaries. 9Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, "The Lord rebuke you!" 10But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves. 11Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.

APOSTATES DEPRAVED AND DOOMED

12These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried abouta by the

winds; late autumn trees without fruit, twice dead, pulled up by the roots; 13raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever.

13 raging waves. Apostates promise powerful ministry, but are quickly exposed as wreakers of havoc and workers of worthless shame (Is. 57:20). wandering stars. This most likely refers to a meteor or shooting star which has an uncontrolled moment of brilliance and then fades away forever into nothing. Apostates promise enduring spiritual direction but deliver a brief, aimless, and worthless flash.

14Now Enoch, the seventh from Adam, prophesied about these men also,

saying, "Behold, the Lord comes with ten thousands of His saints, 15to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him."

APOSTATES PREDICTED

16These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage. 17But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: 18how they told you that there would be

mockers in the last time who would walk according to their own ungodly lusts. 19These are sensual persons, who cause divisions, not having the Spirit.

MAINTAIN YOUR LIFE WITH GOD

20But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

22And on some have compassion, making a distinction;a 23but others save with

fear, pulling them out of the fire,a hating even the garment defiled by the flesh.

GLORY TO GOD

24Now to Him who is able to keep youa from stumbling,

And to present you faultless Before the presence of His glory with exceeding joy, 25To God our Savior,a

Who alone is wise,b

Be glory and majesty, Dominion and power,c

Both now and forever. Amen.

DAY 10: Who was Jude, and why did he write his letter?

Although Jude (Judas) was a common name in Palestine (at least 8 are named in the New Testament), the author of Jude generally has been accepted as Jude, Christ's half brother. He is to be differentiated from the apostle Judas, the son of James (Luke 6:16; Acts 1:13). Several lines of thought lead to this conclusion: Jude's appeal to being the "brother of James," the leader of the Jerusalem Council (Acts 15) and another half brother of Jesus (v. 1; Gal. 1:19); 2) Jude's salutation being similar to James's (James 1:1); and 3) Jude's not identifying himself as an apostle (v. 1), but rather distinguishing between himself and the apostles (v. 17).

Jude lived at a time when Christianity was under severe political attack from Rome and aggressive spiritual infiltration from gnosticlike apostates and libertines who sowed abundant seed for a gigantic harvest of doctrinal error. It could be that this was the forerunner to full-blown Gnosticism which the apostle John would confront over 25 years later in his epistles. Except for John, who lived at the close of the century, all of the other apostles had been martyred; and Christianity was thought to be extremely vulnerable. Thus, Jude called the church to fight, in the midst of intense spiritual warfare, for the truth.

Jude is the only New Testament book devoted exclusively to confronting "apostasy," meaning defection from the true, biblical faith (vv. 3, 17). Apostates are described elsewhere in 2 Thessalonians 2:10 ; Hebrews 10:29 ; 2 Peter 2:1– 22 ; 1 John 2:18–23 . He wrote to condemn the apostates and to urge believers to contend for the faith. He called for discernment on the part of the church and a rigorous defense of biblical truth. He followed the earlier examples of: 1) Christ (Matt. 7:15ff.; 16:6–12; 24:11ff; Rev. 2; 3); 2) Paul (Acts 20:29, 30; 1 Tim. 4:1;

2 Tim. 3:1–5; 4:3, 4); 3) Peter (2 Pet. 2:1, 2; 3:3, 4); and 4) John (1 John 4:1–6; 2 John 6–11).

Return to December 10 Readings

The Revelation of Jesus Christ

Revelation 1

December 11

R EVELATION 1:1–20

Introduction and Benediction

1The Revelation of Jesus Christ, which God gave Him to show His servants — things which must shortly take place. And He sent and signified it by His angel to His servant John, 2who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw. 3Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.

GREETING THE SEVEN CHURCHES

4John, to the seven churches which are in Asia:

1:4 seven churches which are in Asia. Asia Minor, equivalent to modern Turkey, was composed of 7 postal districts. At the center of those districts were 7 key cities which served as central points for the dissemination of information. It is to the churches in those cities that John writes. who is and who was and who is to come. God's eternal presence is not limited by time. He has always been present and will come in the future. the seven Spirits. There are 2 possible meanings: 1) a reference to Isaiah's prophecy concerning the 7-fold ministry of the Holy Spirit (Is. 11:2); or 2) more likely, it is a reference to the lampstand with 7 lamps (a menorah) in Zechariah also a description of the Holy Spirit (4:5; 5:6; Zech. 4:1–10). In either case, 7 is the number of completeness, so John is identifying the fullness of the Holy Spirit.

Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, 5and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth.

To Him who loved us and washeda us from our sins in His own blood, 6and has made us kingsa and priests to His God and Father, to Him be glory and dominion forever and ever. Amen.

7Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.

8"I am the Alpha and the Omega, the Beginning and the End,"a says the Lord,b "who is and who was and who is to come, the Almighty."

VISION OF THE SON OF MAN

9I, John, botha your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. 10I was in the Spirit on the Lord's

Day, and I heard behind me a loud voice, as of a trumpet, 11saying, "I am the

Alpha and the Omega, the First and the Last," and,a "What you see, write in a

book and send it to the seven churches which are in Asia:b to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea."

1:10 in the Spirit. This was not a dream. John was supernaturally transported out of the material world awake not sleeping to an experience beyond the normal senses. The Holy Spirit empowered his senses to perceive revelation from God (Acts 10:11). Lord's Day. This phrase appears in many early Christian writings and refers to Sunday, the day of the Lord's resurrection. Some have suggested this phrase refers to "the Day of the Lord," but the context doesn't support that interpretation, and the grammatical form of the word "Lord" is adjectival, thus "the Lord's day." loud voice. Throughout Revelation, a loud sound or voice indicates the solemnity of what God is about to reveal.

12Then I turned to see the voice that spoke with me. And having turned I saw

seven golden lampstands, 13and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. 14His head and hair were white like wool, as white as

snow, and His eyes like a flame of fire; 15His feet were like fine brass, as if

refined in a furnace, and His voice as the sound of many waters; 16He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. 17And when I saw Him, I

fell at His feet as dead. But He laid His right hand on me, saying to me,a "Do not

be afraid; I am the First and the Last. 18I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of

Death. 19Writea the things which you have seen, and the things which are, and the things which will take place after this. 20The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you sawa are the seven churches.

1:17 fell at His feet. A common response to seeing the awesome glory of the Lord (Gen. 17:3; Num. 16:22; Ezek. 1:28; Is. 6:1–8; Acts 9:4). First and the Last. Jesus Christ applies this Old Testament name for Yahweh (22:13; Is. 41:4; 44:6; 48:12) to Himself, clearly claiming to be God. Idols will come and go. He was before them, and He will remain after them.

DAY 11: What is the background for the Book of Revelation?

Revelation begins with John, the last surviving apostle and an old man, in exile on the small barren island of Patmos, located in the Aegean Sea southwest of Ephesus. The Roman authorities had banished him there because of his faithful preaching of the gospel (1:9). While on Patmos, John received a series of visions that laid out the future history of the world.

When he was arrested, John was in Ephesus, ministering to the church there and in the surrounding cities. Seeking to strengthen those congregations, he could no longer minister to them in person and, following the divine command (1:11), John addressed Revelation to them (1:4). The churches had begun to feel the effects of persecution; at least one man—probably a pastor—had already been martyred (2:13), and John himself had been exiled. But the storm of persecution was about to break in full fury upon the 7 churches so dear to the apostle's heart (2:10). To those churches, Revelation provided a message of hope: God is in sovereign control of all the events of human history; and though evil often seems pervasive and wicked men all-powerful, their ultimate doom is certain. Christ will come in glory to judge and rule.

Unlike most books of the Bible, Revelation contains its own title: "The Revelation of Jesus Christ" (1:1). "Revelation" (Greek, apokalupsis) means "an uncovering," "an unveiling," or "a disclosure." In all its uses, "revelation" refers to something or someone, once hidden, becoming visible. What this book reveals or unveils is Jesus Christ in glory. Truths about Him and His final victory, that the rest of Scripture merely allude to, become clearly visible through revelation about Jesus Christ.

Return to December 11 Readings

Revelation 2

December 12

R EVELATION 2:1–29

THE LOVELESS CHURCH

1"To the angel of the church of Ephesus write, 'These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: 2"I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; 3and you have persevered and have patience, and have labored

for My name's sake and have not become weary. 4Nevertheless I have this

against you, that you have left your first love. 5Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent. 6But this you have, that you hate the deeds of the Nicolaitans, which I also hate.

2:4 left your first love. To be a Christian is to love the Lord Jesus Christ ( John 14:21 , 23 ; 1 Cor. 16:22 ). But the Ephesians' passion and fervor for Christ had become cold, mechanical orthodoxy. Their doctrinal and moral purity, their undiminished zeal for the truth, and their disciplined service were no substitute for the love for Christ they had forsaken.

7"He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God." '

THE PERSECUTED CHURCH

8"And to the angel of the church in Smyrna write,

2:8 Smyrna. Smyrna means "myrrh," the substance used for perfume and often for anointing a dead body for aromatic purposes. Called the crown of Asia, this ancient city (modern Izmir, Turkey) was the most beautiful in Asia Minor and a center of science and medicine. Always on the winner's side in the Roman wars, Smyrna's intense loyalty to Rome resulted in a strong emperor-worship cult. Fifty years after John's death, Polycarp, the pastor of the church in Smyrna, was burned alive at the age of 86 for refusing to worship Caesar. A large Jewish community in the city also proved hostile to the early church.

'These things says the First and the Last, who was dead, and came to life: 9"I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. 10Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.

11"He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death." '

THE COMPROMISING CHURCH

12"And to the angel of the church in Pergamos write,

'These things says He who has the sharp two-edged sword: 13"I know your works, and where you dwell, where Satan's throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. 14But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. 15Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate.a 16Repent, or else I will come

to you quickly and will fight against them with the sword of My mouth.

2:13 where Satan's throne is. The headquarters of satanic opposition and a Gentile base for false religions. On the acropolis in Pergamos was a huge, throne-shaped altar to Zeus. In addition, Asklepios, the god of healing, was the god most associated with Pergamos. His snakelike form is still the medical symbol today. The famous medical school connected to his temple mingled medicine with superstition. One prescription called for the worshiper to sleep on the temple floor, allowing snakes to crawl over his body and infuse him with their healing power.

17"He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it." '

THE CORRUPT CHURCH

18"And to the angel of the church in Thyatira write, 'These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: 19"I know your works, love, service, faith,a and your patience;

and as for your works, the last are more than the first. 20Nevertheless I have a

few things against you, because you allowa that womanb Jezebel, who calls

herself a prophetess, to teach and seducec My servants to commit sexual

immorality and eat things sacrificed to idols. 21And I gave her time to repent of

her sexual immorality, and she did not repent.a 22Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of theira deeds. 23I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.

24"Now to you I say, anda to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I willb

put on you no other burden. 25But hold fast what you have till I come. 26And he who overcomes, and keeps My works until the end, to him I will give power over the nations—

2:24 the depths of Satan. This unbelievable libertinism and license was the fruit of pre-gnostic teaching that one was free to engage and explore the sphere of Satan and participate in evil with the body without harming the spirit.

27'He shall rule them with a rod of iron;

They shall be dashed to pieces like the potter's vessels'a—

as I also have received from My Father; 28and I will give him the morning star.

29"He who has an ear, let him hear what the Spirit says to the churches." '

DAY 12: Who was the prophet Joel, and what was he writing about?

The author identified himself only as "Joel the son of Pethuel" (1:1). The prophecy provides little else about the man. Even the name of his father is not mentioned elsewhere in the Old Testament. Although he displayed a profound zeal for the temple sacrifices (1:9; 2:13–16), his familiarity with pastoral and agricultural life and his separation from the priests (1:13, 14; 2:17) suggest he was not a Levite. Extrabiblical tradition records that he was from the tribe of Reuben, from the town of Bethom or Bethharam, located northeast of the Dead Sea on the border of Reuben and Gad. The context of the prophecy, however, hints that he was a Judean from the Jerusalem vicinity, since the tone of a stranger is absent.

The theme of Joel is the Day of the Lord. It permeates all parts of Joel's message, making it the most sustained treatment in the entire Old Testament (1:15; 3:14). The phrase is employed 19 times by 8 different Old Testament authors ( Is. 2:12 ; 13:6 , 9 ; Ezek. 13:5 ; 30:3 ; Joel 1:15 ; 2:1 , 11 , 31 ; 3:14 ; Amos 5:18 [2x], 20 ; Obad. 15 ; Zeph. 1:7 , 14 [2x]; Zech. 14:1 ; Mal. 4:5 ). The phrase does not have reference to a chronological time period, but to a general period of wrath and judgment uniquely belonging to the Lord. It is exclusively the day which unveils His character—mighty, powerful, and holy, thus terrifying His enemies. The Day of the Lord does not always refer to an eschatological event; on occasion it has a near historical fulfillment, as seen in Ezekiel 13:5, where it speaks of the Babylonian conquest and destruction of Jerusalem. As is common in prophecy, the near fulfillment is a historic event upon which to comprehend the more distant, eschatological fulfillment.

Return to December 12 Readings

Revelation 3

December 13

R EVELATION 3:1–22

THE DEAD CHURCH

1"And to the angel of the church in Sardis write, 'These things says He who has the seven Spirits of God and the seven stars: "I know your works, that you have a name that you are alive, but you are dead. 2Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God.a

3Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you. 4Youa have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. 5He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.

6"He who has an ear, let him hear what the Spirit says to the churches." '

THE FAITHFUL CHURCH

7"And to the angel of the church in Philadelphia write, 'These things says He who is holy, He who is true, "He who has the key of David, He who opens and no one shuts, and shuts and no one opens":a 8"I know your works. See, I have set before you an open door, and no one can shut it;a for you have a little strength, have kept My word, and have not denied My name. 9Indeed I will make those of the synagogue of Satan, who say they are Jews and are not, but lie—indeed I will make them come and worship before your feet, and to know that I have loved you. 10Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth. 11Behold,a I am coming quickly! Hold fast what you have, that no one may take your crown. 12He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. I will write on him the name of My God and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God. And I will write on him My new name.

3:10 keep you from the hour of trial. Christ's description must refer to the time of tribulation, the 7-year period before Christ's earthly kingdom is consummated, featuring the unleashing of divine wrath in judgments expressed as seals, trumpets, and bowls. This period is described in detail throughout chapters 6–19 . The latter half is called "the Great Tribulation" ( 7:14 ; Matt. 24:21 ) and is identified as to time in 11:2 , 3 ; 12:6 , 14 ; 13:5 . The verb "to keep" is followed by a preposition whose normal meaning is "from" or "out of" this phrase, "keep…from" supports the pretribulational Rapture of the church. This period is the same as Daniel's 70th week (Dan. 9:24–27) and "the time of Jacob's trouble" (Jer. 30:7).

13"He who has an ear, let him hear what the Spirit says to the churches." '

THE LUKEWARM CHURCH

14"And to the angel of the church of the Laodiceansa write, 'These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God: 15"I know your works, that you are neither cold nor hot.

I could wish you were cold or hot. 16So then, because you are lukewarm, and neither cold nor hot,a I will vomit you out of My mouth. 17Because you say, 'I am rich, have become wealthy, and have need of nothing'—and do not know that you are wretched, miserable, poor, blind, and naked— 18I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. 19As many

as I love, I rebuke and chasten. Therefore be zealous and repent. 20Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. 21To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.

3:16 lukewarm. I.e., tepid. Nearby Hierapolis was famous for its hot springs, and Colosse for its cold, refreshing mountain stream. But Laodicea had dirty, tepid water that flowed for miles through an underground aqueduct. Visitors, unaccustomed to it, immediately spat it out. The church at Laodicea was neither cold, openly rejecting Christ, nor hot, filled with spiritual zeal. Instead, its members were lukewarm, hypocrites professing to know Christ, but not truly belonging to Him (Matt. 7:21ff.). I will vomit you out of My mouth. Just like the tepid water of Laodicea, these self-deceived hypocrites sickened Christ.

22"He who has an ear, let him hear what the Spirit says to the churches." ' "

DAY 13: Who was the prophet Amos, and what is the background behind his messages?

Amos was from Tekoa, a small village 10 miles south of Jerusalem. He was the only prophet to give his occupation before declaring his divine commission. He was not of priestly or noble descent, but worked as a "sheepbreeder" ( 1:1 ; 2 Kin. 3:4 ) and a "tender of sycamore fruit" ( 7:14 ) and was a contemporary of Jonah ( 2 Kin. 14:25 ), Hosea ( Hos. 1:1 ), and Isaiah ( Is. 1:1 ). Amos was a Judean prophet called to deliver a message primarily to the northern tribes of Israel (7:15). Politically, it was a time of prosperity under the long and secure reign of Jeroboam II who, following the example of his father Joash ( 2 Kin. 13:25 ), significantly "restored the territory of Israel" ( 2 Kin. 14:25 ). It was also a time of peace with both Judah ( 5:5 ) and her more distant neighbors. The ever-present menace of Assyria was subdued earlier that century because of Nineveh's repentance at the preaching of Jonah (Jon. 3:10). Spiritually, however, it was a time of rampant corruption and moral decay (4:1; 5:10–13; 2 Kin. 14:24).

Amos addresses Israel's two primary sins: 1) an absence of true worship and 2) a lack of justice. In the midst of their ritualistic performance of worship, they were not pursuing the Lord with their hearts (4:4, 5; 5:4–6) nor following His standard of justice with their neighbors (5:10–13; 6:12). This apostasy, evidenced by continual, willful rejection of the prophetic message of Amos, is promised divine judgment. Because of His covenant, however, the Lord will not abandon Israel altogether, but will bring future restoration to the righteous remnant (9:7–15).

Return to December 13 Readings

Revelation 4

December 14

R EVELATION 4:1–11

THE THRONE ROOM OF HEAVEN

1After these things I looked, and behold, a door standing open in heaven. And the first voice which I heard was like a trumpet speaking with me, saying, "Come up here, and I will show you things which must take place after this."

2Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne. 3And He who sat there wasa like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald. 4Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crownsa of gold on their heads. 5And from the throne proceeded lightnings, thunderings, and voices.a Seven lamps of fire were burning before the throne, which are theb seven Spirits of God.

4:4 twenty-four elders. Their joint rule with Christ, their white garments (19:7, 8), and their golden crowns (2:10) all seem to indicate that these 24 represent the redeemed (vv. 9–11; 5:5–14; 7:11–17; 11:16–18; 14:3; 19:4). The question is, Which redeemed? Not Israel, since the nation is not yet saved, glorified, and coronated. That is still to come at this point in the events of the end. Their resurrection and glory will come at the end of the 7-year tribulation time (Dan. 12:1–3). Tribulation saints aren't yet saved (7:9, 10). Only one group will be complete and glorified at that point the church. Here elders represent the church, which sings the song of redemption (5:8–10). They are the overcomers who have their crowns and live in the place prepared for them, where they have gone with Jesus (John 14:1–4).

6Before the throne there wasa a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and

in back. 7The first living creature was like a lion, the second living creature like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle. 8The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying:

"Holy, holy, holy,a

Lord God Almighty, Who was and is and is to come!"

9Whenever the living creatures give glory and honor and thanks to Him

who sits on the throne, who lives forever and ever, 10the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying:

11"You are worthy, O Lord,a

To receive glory and honor and power; For You created all things, And by Your will they existb and were created."

DAY 14: Are there different approaches to interpreting the Book of Revelation?

No other New Testament book poses more serious and difficult interpretive challenges than Revelation. The book's vivid imagery and striking symbolism have produced 4 main interpretive approaches:

The preterist approach interprets Revelation as a description of first-century events in the Roman Empire. This view conflicts with the book's own often repeated claim to be prophecy (1:3; 22:7, 10, 18, 19). It is impossible to see all the events in Revelation as already fulfilled. The Second Coming of Christ, for example, obviously did not take place in the first century.

The historicist approach views Revelation as a panoramic view of church history from apostolic times to the present—seeing in the symbolism such events as the barbarian invasions of Rome, the rise of the Roman Catholic

Church, the emergence of Islam, and the French Revolution. This interpretive method robs Revelation of any meaning for those to whom it was written. It also ignores the time limitations the book itself places on the unfolding events (11:2; 12:6, 14; 13:5). Historicism has produced many different—and often conflicting —interpretations of the actual historical events contained in Revelation.

The idealist approach interprets Revelation as a timeless depiction of the cosmic struggle between the forces of good and evil. In this view, the book contains neither historical allusions nor predictive prophecy. This view also ignores Revelation's prophetic character and, if carried to its logical conclusion, severs the book from any connection with actual historical events. Revelation then becomes merely a collection of stories designed to teach spiritual truth.

The futurist approach insists that the events of chapters 6–22 are yet future and that those chapters literally and symbolically depict actual people and events yet to appear on the world scene. It describes the events surrounding the Second Coming of Jesus Christ (chaps. 6–19), the Millennium and final judgment (chap. 20), and the eternal state (chaps. 21; 22). Only this view does justice to Revelation's claim to be prophecy and interprets the book by the same grammatical-historical method as chapters 1–3 and the rest of Scripture.

Return to December 14 Readings

Revelation 5

December 15

R EVELATION 5:1–14

THE LAMB TAKES THE SCROLL

1And I saw in the right hand of Him who sat on the throne a scroll written inside and on the back, sealed with seven seals. 2Then I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the scroll and to loose its seals?" 3And no one in heaven or on the earth or under the earth was able to open the scroll, or to look at it.

5:1 a scroll written inside and on the back. This is typical of various kinds of contracts in the ancient world, including deeds, marriage contracts, rental and lease agreements, and wills. The inside of the scroll contained all the details of the contract, and the outside or back contained a summary of the document. In this case it almost certainly is a deed the title deed to the earth (Jer. 32:7ff.). sealed with seven seals. Romans sealed their wills 7 times on the edge at each roll to prevent unauthorized entry. Hebrew title deeds required a minimum of 3 witnesses and 3 separate seals, with more important transactions requiring more witnesses and seals.

4So I wept much, because no one was found worthy to open and reada

the scroll, or to look at it. 5But one of the elders said to me, "Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loosea its seven seals."

6And I looked, and behold,a in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth. 7Then He came and took the scroll out of the right hand of Him who sat on the throne.

WORTHY IS THE LAMB

8Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of

incense, which are the prayers of the saints. 9And they sang a new song, saying:

"You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, 10And have made usa kingsb and priests

to our God; And wec shall reign on the earth."

11Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, 12saying with a loud voice:

"Worthy is the Lamb who was slain To receive power and riches and wisdom, And strength and honor and glory and blessing!"

13And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying:

"Blessing and honor and glory and power Be to Him who sits on the throne, And to the Lamb, forever and ever!"a

14Then the four living creatures said, "Amen!" And the twenty-foura elders

fell down and worshiped Him who lives forever and ever.b