There is no “Word of the LORD” introduction for Habakkuk, no genealogy, no geographic marker.  In fact, there is no mention of Judah or Jerusalem or Zion or Israel anywhere in this book.  The only placement of any kind is the rise of the Chaldeans, who ruled from Babylon and had overrun Assyria, Egypt, and all their former lands. 

These Chaldeans are the answer to Habakkuk’s first question, looking out on the corruption among his people, Habakkuk asks: “O LORD, how long shall I cry for help, and you will not hear? Or cry to you "Violence!" and you will not save?... The wicked surround the righteous, so justice goes forth perverted.”  Justice, the LORD offers, will come from the hand of these Chaldeans who “all come for violence, all their faces forward.”  But this raises an even deeper question for Habakkuk: But what then is to stop the violence of the Chaldeans? 

This conversation slows down in chapter 2, and after the LORD assuages Habakkuk’s fear, the prophet sets his eyes on the gathering enemy, taunting “Woe to him who heaps up what is not his own! …Will not your debtors suddenly arise?  Then you will be spoil for them. …You will have shame instead of glory.” 

As we’ve seen with prophets such as Jeremiah and Ezekiel, Habakkuk’s journey is intensely personal.  The final chapter is Habakkuk’s psalm of response.  Look for where the prophet finds encouragement and strength, and what leads to his final conclusion. 

Our verse for this week is Colossians 3:23: Whatever you do, work heartily, as for the Lord and not for men.

The prophet Habakkuk.  Now let’s read it!

Like Obadiah, Nahum’s call is specifically to a foreign nation: Assyria, whose capital was Nineveh.  This ancient city on the Tigris was the primary capital of the emperor Ashurbanipal, and had been known since before Jonah’s time as a den of treachery.  Unlike his predecessor, though, Nahum was able to preach God’s judgment from a distance. 

And this is probably best, for Nahum’s opening oracle declares: The LORD is a jealous and avenging God; the LORD is avenging and wrathful; the LORD takes vengeance on His adversaries and keeps wrath for His enemies.  After acquainting Assyria with the power of the LORD, the prophet alerts Nineveh of its fate: “No more shall your name be perpetuated; from the house of your gods I will cut off the carved image and the metal image. I will make your grave, for you are vile."

Remember that Assyria had wiped out the Northern Kingdom of Israel, destroying its capital and scattering its people.  Here Nahum steps on a prominent prophetic theme: while the LORD had removed His protection from His people, allowing them to be punished by foreign nations, these nations were nonetheless responsible for the evil they had done.  This nuance in the LORD’s character is consistent throughout the prophets, and He feels fully justified in His vengeance, for Nineveh is vile. 

In chapters 2 and 3 water is used both as metaphor and as illustration.  Nahum foresees the siege that will take Nineveh in 612, how the Medes and Babylonians will surround it, how flood waters will breach the wall, and how it will be left desolate.  Like Thebes – the Egyptian capital that Assyria had plundered – Nineveh would not be saved either by water, or by its walls, or by its army. 

As you read, remember that it’s unclear how exactly Nineveh was to get this message.  It’s possible that this was written mainly for a Jewish audience to be encouraged that Assyria would soon fall.  It’s also possible that Assyria had sent an emissary to Judah seeking help against the rising Babylonians and Medes – hence the “worthless counselor” noted in chapter 1 – and this is an intended response.  Irrespective of Judah’s alignment with Assyria, her God would have nothing to do with them, for: “There is no easing your hurt; your wound is grievous. All who hear the news about you clap their hands over you. For upon whom has not come your unceasing evil?”

Our verse for this week is Philippians 4:13: I can do all things through Him who strengthens me.

The prophet Nahum.  Now let’s read it!

Remember Micah’s accusations yesterday, that the powerful among his countrymen covet fields and seize them, and houses, and take them away; they oppress a man and his house, a man and his inheritance… they hate the good and love the evil, who tear the skin from off my people and their flesh from off their bones…

Well, in latter days, the LORD will assemble the lame and gather those who have been driven away and those whom I have afflicted; and the lame I will make the remnant, and those who were cast off, a strong nation; and the LORD will reign over them in Mount Zion from this time forth and forevermore.  Furthermore, as in the days when you came out of the land of Egypt, I will show them marvelous things. 

The oracle in chapter 6 models a courtroom, with the LORD as prosecutor, Israel playing the defendant, and the mountains acting as judge.  Listen as the LORD carefully unwraps the indictment: His opening question, the memory of His own faithfulness, His summary of the law, the damning evidence, and the final judgment.  

Chapter 7 turns reflective, as though Micah is once again speaking to fellow countrymen.  Listen to the end, as Micah offers his own response to the LORD’s promise, and encouragement to his countrymen: “…As for me, I will look to the LORD; I will wait for the God of my salvation; my God will hear me.”

Our verse for this week is Philippians 4:13: I can do all things through Him who strengthens me.

Micah 4 through 7.  Now let’s read it!

From the opening verse we learn that Micah was a contemporary of Isaiah who ministered in the southern kingdom of Judah.  His oracles against Samaria indicate that he served before the fall of Israel’s capital, a time when the North was collapsing under succession crises and corruption.  Things in the South were more stable, but nonetheless corruption and injustice were flourishing, and form the backdrop against which Micah preaches.

In the first chapter Micah’s attention is focused primarily on two things: first, that Samaria, capital of Israel (which he refers to as Jacob) and its idols will be beaten to pieces, made a heap in the open country.  And second, that her incurable wound…has come to Judah; it has reached the gate of my people, to Jerusalem. 

In the ensuing chapters you’ll hear many of Amos’s accusations against Samaria repeated by his contemporary to both capitals.  Capture this from the end of chapter 3:  Hear this, you heads of the house of Jacob and rulers of the house of Israel, who detest justice and make crooked all that is straight, who build Zion with blood and Jerusalem with iniquity.  Its heads give judgment for a bribe; its priests teach for a price; its prophets practice divination for money; yet they lean on the LORD and say, "Is not the LORD in the midst of us? No disaster shall come upon us."  Therefore because of you Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height.

There are multiple charges here, and I’m sure you can notice them.  The rest of today’s reading builds around these themes.  Listen for Micah’s emotional concern for his people and land as he calls on the rulers to repent. 

Our verse for this week is Philippians 4:13: I can do all things through Him who strengthens me.

Micah 1 through 3.  Now let’s read it!

We first met Jonah, son of Amittai, in 2 Kings 14.  He served, like Hosea and Amos, during the reign of Jeroboam II of Israel, a time when the LORD saw that the affliction of Israel was very bitter, and He turned their fortunes in their favor for a time.  Remember, though, that this was also a moment of Assyrian weakness.  This was not a permanent decline, however, and within a few decades Israel and all its neighbors, save Judah, would be under Assyrian control.

But that is not what this book is about.  It is unique among these prophets in presenting a narrative – the story of when Jonah was called by the LORD to go to Nineveh, the capital of the Assyrians.  Jonah, however, heads in the opposite direction.

Notice that the first chapter doesn’t tell us why Jonah didn’t want to go to Nineveh.  In fact, aside from his prayer in chapter 2, Jonah’s only lines of dialogue in the first three chapters are to the sailors: “Pick me up and hurl me into the sea; then the sea will quiet down for you, for I know it is because of me that this great tempest has come upon you…” and to the people of Nineveh: “Yet forty days, and Nineveh shall be overthrown!”  Aside from that, all of Jonah’s motivations must be inferred from his actions. 

Finally, in chapter 4 this character takes shape, when Jonah’s redirected mission has proven successful – too successful in his mind.  As we’ve seen elsewhere in the Bible, dialogue reveals character.  Listen closely to Jonah’s complaint, to the feelings he repeats, and to the LORD’s response. 

Try to place yourself, also, in the shoes of Jonah’s contemporaries.  How would an Israelite farmer, priest, or king, feel about the word of the LORD to Jonah?  How would this story impact your sense of who the LORD is and who you are as one of His covenant people? 

Our verse for this week is Philippians 4:13: I can do all things through Him who strengthens me.

The Prophet Jonah.  Now let’s read it!

Date unknown, probably sometime after the exile.

Though Obadiah is a fairly common name in the genealogies, this Obadiah is probably unknown to us outside of this book.  He has just one recorded oracle, against the kingdom of Edom. 

You’ll remember that Edom was another name for Esau, Jacob’s older brother who traded his birthright and thus forfeited the promises of his grandfather Abraham.  Esau’s descendants settled land south of the Dead Sea, and had maintained a fairly stable kingdom for over a thousand years.  They had refused passage to Israel during the Exodus (which contributed to the above judgment), had paid tribute to David and Solomon, and, as we learned in Amos, had profited from foreign raids on Judah and Israel. 

But the greatest charge brought against Edom, and the one for which they will be ultimately destroyed, is found in verses 10 through 14: “Because of the violence done to your brother Jacob, shame shall cover you…”  Edom, we know from Ezekiel, had rejoiced over the fall of Jerusalem and taken advantage of Babylon’s advance against it.  But whereas Nebuchadnezzar had been promised God’s land and people, Edom had not. 

Also remember that in the midst of God’s judgment upon Israel and Judah the executioners – Assyria and Babylon – were not exempt from condemnation.  If those nations would be judged for their violence against Israel, how much more would it be with Edom? “As you have done, it shall be done to you; your deeds shall return upon your own head.” 

Many times you’ve seen the prophets conclude with a promise of the future restoration of Israel.  Listen right up to the end today, as Obadiah looks into Edom’s future, and hear what’s in store for Jacob’s older brother.

Our verse for this week is Philippians 4:13: I can do all things through Him who strengthens me.

The Prophet Obadiah.  Now let’s read it!

But the author of Kings whittles the longest and most prosperous reign in Israel’s three-century story down to just seven sentences.  The LORD saved Israel through him, he recovered Damascus and Hamath for Judah, and he …did what was evil in the sight of the Lord. He did not depart from all the sins of Jeroboam the son of Nebat, which he made Israel to sin.  The prophets who were sent to Jeroboam receive much more airplay than the king himself.

And this prophet’s charge reaches a climax in chapters 5 through 7.  The word “justice” appears four times in general terms: establish it at the gate, let it roll down like waters.  And what does this look like?  Amos is very specific: “…you trample on the poor and you exact taxes of grain from him, you have built houses of hewn stone, but you shall not dwell in them; you have planted pleasant vineyards, but you shall not drink their wine… Woe to those who lie on beds of ivory and stretch themselves out on their couches, and eat lambs from the flock and calves from the midst of the stall… who afflict the righteous, who take a bribe, and turn aside the needy in the gate..”

There is a transition in chapter 7, folding around a confrontation with one of Jeroboam’s priests.  Given Amos’s heritage in Judah, he would naturally have been viewed with suspicion in Samaria.  His response is faithful and powerful, evident of His respect for the LORD himself, who touches the earth and it melts, who builds His upper chambers in the heavens… who calls for the waters of the sea and pours them out upon the surface of the earth.  By His command He will “shake the house of Israel as one shakes a sieve…”

Our verse for this week is Philippians 4:13: I can do all things through Him who strengthens me.

Amos 5 through 9.  Now let’s read it!

This book opens with very precise markers for both time and place.  Amos ministers during the reigns of Uzziah and Jeroboam, an almost 40-year span of prosperity for the region, when the northern kingdom of Israel was at the zenith of its influence.  Amos says he lived among the shepherds of Tekoa, a Judahite village south of Jerusalem. 

The first two chapters follow a defined rhythm of condemnation against the nations for their treachery.  Assyria is not mentioned – it is, in fact, in a period of decline – and in this vacuum the smaller nations around Israel have been flexing their muscles.  Notice that the LORD’s condemnation is impartial: Edom is condemned for buying slaves from Philistia and Tyre, and Moab is condemned for its treachery against that same Edom.

The only departure from the formula comes when attention is directed toward Judah and especially Israel.  Listen to the charges that the LORD levies against them, and listen as He grounds those charges against their unique status: “…It was I who brought you up out of the land of Egypt and led you forty years in the wilderness, to possess the land of the Amorite… You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.”

The focus remains on Israel through the following chapters.  Amos transitions with the call, “Hear this word that the LORD has spoken against you…,” in chapter 3 addressing the whole nation and in chapter 4 the women of Samaria specifically.   The exact charges are latent – looking back to warnings the LORD has given them, to how He’s chastised them in hope of repentance – and looking forward to the complete indictment that is to come. 

As you read this first half of the book, listen for how the LORD communicates with His people: what has He done, what will He do, and what does He expects.  “For,” He proclaims, “the LORD GOD does nothing without revealing his secret to his servants the prophets.

Our verses for this week are Psalm 37:4-5: Delight yourself in the LORD, and He will give you the desires of your heart.  Commit your way to the LORD; trust in Him, and He will act.

Amos 1 through 4.  Now let’s read it!

What the cutting locust left, the swarming locust has eaten.  What the swarming locust left, the hopping locust has eaten, and what the hopping locust left, the destroying locust has eaten.   – Joel 1:4

The book of Joel’s prophecies breaks neatly into three parts.  In chapter 1 he acknowledges the devastation of a recent locust plague – described as a nation powerful and beyond number – but keeps a cool distance from it.  Joel’s concern is that his hearers will understand the power behind the locusts: For the day of the LORD is near, and as destruction from the Almighty it comes.

The book pivots in the middle of chapter 2: “Yet even now,” declares the LORD, “return to Me with all your heart, with fasting, with weeping, and with mourning; and rend your hearts and not your garments.”  Return to the LORD your God, for He is gracious and merciful, slow to anger, and abounding in steadfast love; and He relents over disaster. Joel plants his call in a logical consideration: Who knows whether he will not turn and relent, and leave a blessing behind him, a grain offering and a drink offering for the LORD your God?  In other words, what does Israel have to lose?  Perhaps the LORD won’t relent; but if He might, doesn’t it make sense to return?

In the final act Joel looks forward – beyond the present plague, to a new beginning for his nation and for the earth.  A day when not only will the LORD restore to you the years that the swarming locust has eaten, and when He will restore the fortunes of Judah and Jerusalem, and when the LORD brings Judah’s enemies together in the Valley of Decision, but when it shall come to pass that everyone who calls on the name of the LORD shall be saved. 

Our verse for this week is Psalm 37:4-5: Delight yourself in the LORD, and He will give you the desires of your heart.  Commit your way to the LORD; trust in Him, and He will act.

Joel 1 through 3.  Now let’s read it!

After seeking advice, the king made two golden calves. He said to the people, “It is too much for you to go up to Jerusalem. Here are your gods, Israel, who brought you up out of Egypt.”  One he set up in Bethel, and the other in Dan.  And this thing became a sin; the people came to worship the one at Bethel and went as far as Dan to worship the other.  – 1 Kings 12:26-30

Today the title character and his story drop completely into the background to focus entirely on Israel and its idolatry.  This slide had begun over 200 years before, under the first Jeroboam, and Hosea reiterates the assurance that “Samaria will be held guilty, for she has rebelled against her God…Assyria shall be their king, because they have refused to return to me.”

Perhaps you’ve noticed how Hosea jumps around a lot, feeling a bit chaotic.  There are many changes of tense and person – ranging through first, second, and third person, even in consecutive verses.  Moods change rapidly as well, from warning to wrath to compassion.  Remember the LORD’s purpose: that Israel would not look to other gods, or to Assyria, for salvation, but would return to Him.  Hosea seems designed to get their attention.

While the LORD wants Israel to acknowledge its recent history of rebellion, there is a deeper history of the LORD’s goodness that Hosea wants them to remember.  “When Israel was a child,” the LORD says, “ I loved him, and out of Egypt I called my son… it was I who taught Israel to walk…”  And should they turn, he promises: “I will heal their apostasy, I will love them freely, for My anger has turned away from them.” 

Our verses for this week are Psalm 37:4-5: Delight yourself in the LORD, and He will give you the desires of your heart.  Commit your way to the LORD; trust in Him, and He will act.

Hosea 9 through 14.  Now let’s read it!

I mentioned yesterday that most of these twelve prophets have a specific issue with which to contend.  I hope you noticed that Hosea’s concern isn’t prostitution but in fact, is idolatry: “…And I will punish her for the feast days of the Baals when she burned offerings to them and adorned herself with her ring and jewelry, and went after her lovers and forgot me, declares the LORD.”  Today the LORD mockingly laments that “My people inquire of a piece of wood, and their walking staff gives them oracles. For a spirit of whoredom has led them astray, and they have left their God to play the whore.” 

Along with the sweeping indictment notice the little details: “Ephraim” as the name for the northern kingdom; the first mention of Adam – except for genealogies – since Genesis; and the distinction between Israel’s fortunes and those of Judah.  Remember in 2 Kings when Israel turned to Assyria for help, but Judah stood alone.  Notice the shape that hope takes: a healed, faithful, united kingdom, under a monarch of the line of David.  And listen as the LORD takes the story back to the beginning: “Now the LORD will remember their iniquity and punish their sins; they shall return to Egypt.”

This metaphor of adultery has frequently been employed to express the LORD’s determination that Israel be singularly and exclusively faithful to Him: “No other gods before Me…”  Let’s not forget, though, what has been asked of Hosea himself.  At the beginning, he was asked to marry Gomer, a woman who was known to be a prostitute.  Then in chapter 3, it appears that Gomer had left him for another and he was commissioned by the LORD to retrieve her.  Not only would Hosea preach the LORD’s grief over Israel’s adultery, but he would feel the grief of a jealous husband, and bear the cost of redeeming a wife who was unfaithful. 

Our verses for this week are Psalm 37:4-5: Delight yourself in the LORD, and He will give you the desires of your heart.  Commit your way to the LORD; trust in Him, and He will act.

Hosea 4 through 8.  Now let’s read it!

Hosea begins the twelve writings known popularly as the Minor Prophets.  They are distinguished from the “Major” prophets – Isaiah, Jeremiah, Ezekiel and Daniel – mostly by their brevity.  You’ll also notice that almost every one of these twelve has a singular concern on which to focus, unlike their longer brethren.  Many of them are contemporaries of prophets we’ve already read, and some of them, such as Haggai and Zechariah, are mentioned elsewhere. 

Around 760 B.C. the word of the LORD came to Hosea, the son of Beeri.  The opening sentence of his work tells us that he ministered during the days of Jeroboam II in the north, and a variety of kings in the South.  Interestingly, though he outlives Jeroboam by at least 25 years, Hosea mentions none of the successors who warred over his throne. 

And that opening sentence is the only time this reading will feel safe.   Before you dive into the first chapter, I’m going to remind you of what we’ve seen in the prophets.  In Isaiah, the prophet cycled through themes of idolatry, justice, worship, condemnation, and restoration.  In Jeremiah, the prophet agonized with and for his people.  In Ezekiel, the LORD commissioned vivid, living metaphors.  And to Daniel, the LORD revealed wisdom that made him the envy of his peers. 

These writings express the range and intensity of the LORD’s emotions.  They reveal His passion for His covenant people and His determination to be known in all the earth.  Keep all of this close as Hosea’s ministry begins with the LORD’s command: “Go, take to yourself a wife of whoredom.” 

Our verses for this week are Psalm 37:4-5: Delight yourself in the LORD, and He will give you the desires of your heart.  Commit your way to the LORD; trust in Him, and He will act.

Hosea 1 through 3.  Now let’s read it!

The author somehow knows that Haman has privately revealed his singularity: nothing matters so long as Mordecai hangs.  Hyperbolic, to be sure, but hyperbole that reveals deeply held values.  The same could be said of Esther’s reflection, “Then I will go to the king, though it is against the law, and if I perish, I perish.”  Haman no more wants to give up his status than Esther wants to die.  But each character kneels before deeper motivations. 

You know that the plot has turned when Haman’s question, “Whom would the king delight to honor more than me?” is answered.  But listen closely to the prophecy of Haman’s wife that closed yesterday’s reading: “If Mordecai, before whom you have begun to fall, is of the Jewish people, you will not overcome him but will surely fall before him.”  Follow the clearly-stated logic: If Mordecai is a Jew, then you will not be able to overcome him, based on that fact alone.  This is similar to Mordecai’s certainty in chapter 4, that even if Esther remains silent, “…relief and assistance will rise for the Jews from another place.”  To the characters, and the author, the plot turn isn’t just a twist of fate. 

Hold onto that while I heed another detail.  Have you noticed that the name of God is never mentioned in Esther?  Not just the God of Israel; no god is mentioned.  No other book of the Bible holds that distinction.  Just as the author hides exactly why Vashti refused to come and why Mordecai refused to bow, all of the LORD’s activity or interest must be inferred.  It’s impossible to prove, but also impossible to ignore, that the author must have a purpose in this approach.  The LORD remains silent; yet the characters’ confidence speaks for Him. 

Before you head into this final reading, I want to remind you of the subtle details of the royal edict in chapter 3.  Haman never names the Jews before Ahasuerus, only that a certain people… do not keep the king’s laws.  Ahasuerus took his signet ring from his hand and gave it to Haman,  who then commissioned the edict to annihilate the Jews.  Remember that Esther had not made known her kindred or her people… So the king, with incomplete knowledge, has no idea of how the fates of Haman and Mordecai and Esther will intersect – of course – at a feast. 

Our verses for this week are Psalm 37:4-5: Delight yourself in the LORD, and He will give you the desires of your heart.  Commit your way to the LORD; trust in Him, and He will act.

Esther 7 through 10.  Now let’s read it!

 “…for the king had so commanded concerning him…” This is the thread that connects Mordecai and Haman with the prologue story about queen Vashti, who refused to come at the king’s command.  Did you notice yesterday why Mordecai refused the king’s order to bow to Haman?  Neither did I.  It wasn’t stated.  Nor was it stated why Vashti refused to come when the king called.  Instead of providing exposition, the author draws as many details as possible and allows you to imagine the moments in which the queen and Mordecai refused.  You can conjecture without concluding.  You’re allowed to sense, to feel, the three dimensions. 

“…and they do not keep the king's laws, so that it is not to the king's profit to tolerate them…”  Look beyond the sinister and study the king.  The Vashti narrative is an A-B-C-D sequence that is repeated with Mordecai: the king gives an order; a subject refuses that order; advisers warn that such insubordination is a mortal threat to the kingdom; and finally, the king buys his adviser’s conclusion.  To what end will these tensions be resolved? 

“And the king and Haman sat down to drink, but the city of Susa was thrown into confusion.”  This final line of Act I establishes the environment in which Act II will be performed.  We return to the gates of the capital, “When Mordecai learned all that had been done…”

Our verse for this week is Galatians 2:20: I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Esther 4 through 6.  Now let’s read it!

The prose is packed with rich details and thorough characters, most of whom you’ll meet today.  The cast (in order of appearance): Ahasuerus, or Xerxes, the Persian king, who reigned from India to Ethiopia… Vashti, the queen, who refuses to play the part imposed upon her… the king’s advisors, heightening the tension in their supporting role… Mordechai, whose allegiance to the king has firm boundaries… Esther, the young woman fated to gain the king’s affection… and Haman, whose pique at Mordechai’s transgression becomes a vendetta. 

It seems that every noun has an accompanying adjective.  You’ll notice a lot more details than I can list here, but I want to highlight a few.  Notice the scenes that are pictured: white cotton curtains with violet hangings… the oil and myrrh and spices and ointments as part of the regular period of beautifying… the casting of lots from the first month till the twelfth month…  the attention paid to the separate worlds of women and men… the emotions, the juxtaposition of small kindnesses and obtuse ruthlessness.

And, finally, you’ll notice the perilous stakes.  The opening sequence shows us what happens when the king feels he’s been slighted.  Pay attention to the rhythms of chapter 1 as you would to the prologue of a movie: the setting, the roles, and especially the character’s motivations... 

Our verse for this week is Galatians 2:20: I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Esther 1 through 3.  Now let’s read it!

This phrase is repeated often by Nehemiah.  This book, unique in the Old Testament, is part personal journal, part official record.  Surely Nehemiah needed to give an account of his activities to the king back in Susa.  But Nehemiah’s repeated concern is not for the king’s approval, but for the LORD’s.  It is as though we are peeking into one man’s prayer that God would find him faithful. 

Our final reading begins after the preamble of a covenant that the people of Jerusalem are composing.  Remember that the original covenant, delivered on Sinai and reaffirmed in Deuteronomy, was one-directional.  It was not negotiated; it was given by the LORD to His people, who then affirmed it.  The Nehemiah covenant is not new, but is a reaffirmation by the children of Israel to the LORD’s stated obligations of them.

Their initial promise, therefore, is “to walk in God’s Law that was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord and his rules and his statutes.”  This boldly reveals their understanding of the LORD: almost a thousand years after the covenant was established on Sinai, God’s people acknowledge that neither the LORD nor His expectations had moved.  They follow with commitments to refrain from intermarrying with the nations around them, to honor the Sabbath day and year, and to “not neglect the house of God.” 

These commitments will be tested in the final chapter, as a series of vignettes from twelve years in the future reveal that not everyone is taking the covenant seriously.  After a respite in Susa, Nehemiah returns to Jerusalem to find Tobiah living in the temple, the Levites destitute, the Sabbath dishonored, and the priests among those who had taken foreign wives, just as we saw in Ezra. 

Now that this book is closing, reflect back on the presence of God in Ezra and Nehemiah.  On no occasion did “The word of the LORD” come directly through any of these characters.  The activity of God is observed in, through, and around these men, by them and others, but besides brief mentions of Haggai and Zechariah, there is little sense of the prophetic.  This is much different from what we experienced in previous generations with Jeremiah, Ezekiel and Daniel.  Rather, the movement of God is inferred and discerned, in powerful ways that caused the actors to conclude that surely “the hand of God was on me.”

Our verse for this week is Galatians 2:20: I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Nehemiah 10 through 13.  Now let’s read it!

However, we also learned at the end of the trouble that still lay before him.  Many Jewish nobles had interconnected business and family relationships with Tobiah the Ammonite, and were hedging their bets against Nehemiah.  This information helps set up the tensions at the end of the book. 

In the first chapter today we see Nehemiah taking firm administrative hold of the district around Jerusalem.  His first task is to assemble a new genealogical record, tracing the covenant through the first exiles who returned with Zerubbabel. 

We also discover that he is accompanied by a man of similar faith and ability: Ezra the scribe, the priest, who enters the gathered assembly to read from the Book of the Law.  Notice the great, reverent detail that goes into this scene: where Ezra stands, which direction he faces, and how the people respond.

At the end of chapter 7, after the genealogy, notice this insertion: “And when the seventh month had come, the people of Israel were in their towns.”  Remember the importance of the seventh month from Leviticus: the Day of Atonement, and the Feast of Tabernacles.  Two of the most important feasts in Israel’s year, when they were to recognize their need for repentance and the LORD’s sustenance of their forefathers in the wilderness.   

This sets up the events that come next: feast and confession.  Ezra and Nehemiah command the people not to weep, but to “Go your way.  Eat the fat and drink sweet wine and send portions to anyone who has nothing ready, for this day is holy to our Lord.  And do not be grieved, for the joy of the LORD is your strength.” 

Our verse for this week is Galatians 2:20: I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Nehemiah 7 through 9.  Now let’s read it!

Remember in Ezra 4, that from Artaxerxes’ letter we learn that his concern wasn’t peace in the region or prosperity for its residents; his concern was tribute for the royal treasury.  This was typical: neither Assyria, nor Babylon, nor Persia cared about local affairs, so long as problems didn’t foment rebellion or invite foreign invasion. 

This is why Jerusalem’s walls were needed in the first place.  Cities were a place of refuge against raiding parties that the Persian army wasn’t going to do anything about.  They were also a mark of pride, of identity, for their inhabitants.  Ezra served an important role for the Jews, but he also served the king’s purposes: if Ezra keeps the peace, the king won’t have to.  The favor granted to Nehemiah was much more substantial: he simply wanted to provide safety and security for his kinsman.  But as we saw yesterday, “the good hand of [his] God” was upon him.

Today’s reading follows this good hand of God through substantial trials.  In chapter 4, Sanballat and Tobiah discourage and threaten the work, and in chapter 6 they attempt to remove the head.  In between, Nehemiah takes up the cause of those who are being enslaved and exploited by their Jewish brothers. 

And through all this movement, a wall is being built, and a detailed record is being kept.  Listen for Nehemiah’s observations, as well as a revelation of his greater concern. 

Our verse for this week is Galatians 2:20: I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Nehemiah 4 through 6.  Now let’s read it!

Nehemiah says he sat down and wept and mourned for days.  He prayed to the God of heaven: “LORD GOD of heaven… who keeps covenant and steadfast love with those who love Him and keeps His commandments… we have acted very corruptly against You… Remember the word that You commanded Your servant Moses, saying, If you are unfaithful, I will scatter you among the peoples, but if you return to me… I will gather [you] and bring [you] to the place that I have chosen, to make My name dwell there…”

Only at the end of this prayer do we learn of Nehemiah’s position.  Four months pass between chapters 1 and 2.  Again Nehemiah prays.  Following on the heels of Daniel and Ezra you probably know the story.  You’re familiar with the challenges internal and external to Nehemiah’s mission. 

What you’re unfamiliar with – because it’s unique in the Old Testament – is the exclusively first-person account that we receive here.  Even intense biographical narratives such as Jeremiah’s and Ezekiel’s jump between third-person narration and personal memories.  Here, “The words of Nehemiah son of Hacaliah” opening launches an official report.  Perhaps Nehemiah will let us know to whom he’s reporting. 

Remember what you learned by reading Ezra.  Remember that Artaxerxes had ordered the rebuilding project in Jerusalem to stop, lest they cease tribute payments.  Remember the resettled Samaritans who warned that it was a rebellious city…and if the walls are finished, you will then have no possession in the province Beyond the River.  And remember the difficulties Ezra faced when Artaxerxes finally sent him to establish order.   This is what faces Nehemiah as he asks the LORD to “give success to [His] servant this day…”

Our verse for this week is Galatians 2:20: I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Nehemiah 1 through 3.  Now let’s read it!

After arriving at Jerusalem and fulfilling his duties at the temple, Ezra is given sobering news concerning the task before him: “The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands and with their abominations… for they have taken some of their daughters to be wives…  Even more distressing, he learns that in this faithlessness the hand of the officials and chief men has been foremost.

The camera keeps its focus on Ezra.  All through this book there has been the question of compromise: Cyrus’s limited concern for the God who is in Jerusalem; the people of the land, whose children’s children feared the LORD and also served their carved images; and the choice they gave Zerubbabel: let us join you, or we’ll petition the king to thwart your efforts.  At the climax of the book, this question is now put before Ezra. 

His first response is to sit appalled.  All day, in fact.  His next response is to pray, and listen to the rhythm of that prayer, how humility and gratitude and repentance and worship reach a crescendo with: “Behold, we are before you in our guilt, for none can stand before you because of this.”  And finally, he calls an assembly, and the proceedings bear the marks of the faithful and detailed scribe whom we met yesterday.

I’ll leave you with an important literary note: in chapter 9, when the Jewish officials apprise Ezra of the intermarriage problem, they refer to themselves as “the holy race…”  Remember that the deep meaning of “holy” is “set apart” and that LORD Himself had commanded the people of Israel to be “holy,” set apart from the nations around them.  There is no reason to read arrogance into their statement.  They are alarmed, as is Ezra, at how un-set-apart the children of Israel have been, and they have a righteous fear that the anger of the LORD would be kindled against them. 

Our verses for this week are Proverbs 3:5-6: Trust in the Lord with all your heart, and do not lean on your own understanding.  In all your ways acknowledge him, and he will make straight your paths.

Ezra 9 and 10.  Now let’s read it!

With the king’s commission he was to make inquiries about Judah and Jerusalem according to the law of your God… to carry the silver and gold that the king and his counselors have freely offered to the God of Israel… to buy bulls, rams, and lambs, with their grain offerings and their drink offerings… and to appoint magistrates and judges who may judge all the people in the province Beyond the River, all such as know the laws of your God. And those who do not know them, you shall teach.

This commission has a multifaceted purpose.  On the one hand, Ezra thanks the God of our fathers, who put such a thing in the heart of the king to beautify the house of the LORD that is in Jerusalem.  Ezra also has authority to appoint magistrates and judges, which releases control to the ancient laws, customs, and people of Judah.  The king is not only supporting worship of the LORD.  He is trusting Ezra to maintain order in Jerusalem, which we’ve already read is notorious as a rebellious city, hurtful to kings and provinces, and that sedition was stirred up in it from of old.

Notice little details in this short narrative: how Ezra’s wisdom and knowledge of the law are revealed… how Ezra recognizes the hand of the LORD is on him… how he stops to pray for humility and safety… and how the administrative and worship details are carefully attended to and recorded. 

Our verses for this week are Proverbs 3:5-6: Trust in the Lord with all your heart, and do not lean on your own understanding.  In all your ways acknowledge him, and he will make straight your paths.

Ezra 7 and 8.  Now let’s read it!

Unfortunately, grief of another form is on the horizon.  In chapter 4, we find that Judah is not empty: those whom Assyria had resettled in Israel a century-and-a-half ago had crept southward, and now seek an alliance.  These adversaries – in the author’s description – assure the exiles that “we worship God as you do.”  We know from 2 Kings that this is not true, for these nations feared the LORD and also served their carved images. 

This presents Zerubbabel and the heads of fathers’ houses with an awesome dilemma: allow the locals to help and they could be drawn into apostate religious practices; refuse their help and risk a showdown.  Imagine a scene of disruption: Zerubbabel is responsible for the safety of over 40,000 returning exiles, most of whom are seeing Judah for the first time.  The people of Samaria, who had filled the void Judah left behind, would have had protective interests as well.  In between, a ruined, contested city of tremendous historical significance. 

The question hinges not only on the promises of the LORD and His prophets, but also on the strength and integrity of the Persian king.  I’ll let you complete the story, but keep in mind that about 20 years pass between Cyrus’s decree and the end of chapter 6. 

One literary note is in order: chapter 4 contains a parenthetical concerning letters to Ahasuerus and his son Artaxerxes.   The correspondence with Artaxerxes is especially revealing about both the local governors and the king, a brilliant bit of politics.  However, chronologically these stories are difficult; most likely they are inserted based on theme, rather than chronology, as both these kings reign after Darius.  We’ve seen this before, notably in Judges and Jeremiah, and is another illustration of ancient technique. 

Our verses for this week are Proverbs 3:5-6: Trust in the Lord with all your heart, and do not lean on your own understanding.  In all your ways acknowledge him, and he will make straight your paths.

Ezra 4 through 6.  Now let’s read it!

The story picks up immediately after the Persian army overruns Babylon and Cyrus becomes king over Babylon and its territories.  The opening chapters of Ezra are full of hope: Cyrus, whom the LORD called his anointed…for the sake of my servant Jacob, and Israel my chosen, declares that the LORD has charged him to “build a house at Jerusalem…”  Seven decades after the first exiles were deported, five decades after the temple was burned by Nebuchadnezzar, the Jews are going home. 

The story is straightforward, but I encourage you to listen for the nuance in Cyrus’s proclamation.  He first declares that “The LORD (Yahweh, the God of Israel), the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah.”  This sounds like proper reverence for the Most High God, but later on he qualifies it: “Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and rebuild the house of the LORD, the God of Israel--he is the God who is in Jerusalem.” 

The geographic marker is key: “The God who is in Jerusalem.”  There is some recognition by Cyrus that the God of Israel had gone before him, as Isaiah promised.  But also as Isaiah promised, Cyrus does not truly know the LORD, that there is no other.  Worshipping the LORD also is different than worshipping the LORD alone.  Israel’s inability to grasp this caused its destruction; the same goes for Judah.  It’s what Jeremiah still dealt with after Jerusalem was destroyed.  And it will form an important subtext to Ezra-Nehemiah story. 

Our verses for this week are Proverbs 3:5-6: Trust in the Lord with all your heart, and do not lean on your own understanding.  In all your ways acknowledge him, and he will make straight your paths.

Ezra 1 through 3.  Now let’s read it!

This is not mere trivia.  Today’s visions deal with these present and future events beginning in the first year of Cyrus, king of Persia.  In chapter 10, keep your focus on Daniel, whose interactions are more detailed and intricate than we’ve yet seen.  The first vision begins while Daniel is in mourning – it’s unclear why – on the banks of the Tigris River.   Here he sees someone familiar to us: a man clothed in linen.  Daniel is driven to his knees.  He’s reminded, as Joshua was, to “fear not,” and twice assured that he is “a man greatly loved.”   

The man says he’s been sent to Daniel with a personal mission: to “tell you what is inscribed in the book of truth…”  And this truth, which is revealed further in chapters 11 and 12, concerns the future of Israel, Persia, and the entire world.   Persia’s success in the near-term is secure, but a mighty king shall arise… and rule with great dominion, but as soon as he has arisen, his kingdom shall be broken and divided toward the four winds of heaven…”  

I won’t get in the way of the rest, as the visions taken together build to an emotional climax, but pay attention to the very end – which contains a personal message for Daniel.  These texts have been parsed, measured and analyzed for over two millennia.  Look for Daniel’s attitude, at what assurances the messengers grant him, and appreciate these visions through his eyes and ears. 

Our verses for this week are Proverbs 3:5-6: Trust in the Lord with all your heart, and do not lean on your own understanding.  In all your ways acknowledge him, and he will make straight your paths.

Daniel 10 through 12.  Now let’s read it!

I need to address a number of markers that cause difficulty in aligning Daniel with history.  Belshazzar, who is described as king in chapter 5, is never more than a crown prince for his father.  This doesn’t cause as many problems as his successor, though.  The Persian king who took Babylon and reigned for almost a decade was Cyrus, not Darius.  “Ahasuerus” – or Xerxes – who is listed as Darius’s father, does not yet exist either.  A king named Darius takes the throne in 522 B.C., when Daniel would have been 100 years old. 

It’s possible that we’re looking at titles, rather than names, in certain instances.  It’s possible that “Daniel” is a descriptor for multiple prophets who lived over the course of two centuries.  After all, except for a few mentions in Ezekiel nothing is known about him outside of the book that bears his name.  It’s also possible that the “Darius” in Daniel is a title or code name for Cyrus, and that Ahasuerus is likewise a title. 

In a book that seems to take other details seriously, it would be odd for the author to make significant historical mistakes.  You’re allowed to research Babylonian and Persian history and draw your own conclusions, but the emphasis throughout is that a Hebrew prophet named Daniel had significant influence in the Babylonian and Persian courts.  This is enough to astound author and reader alike. 

What astounds Daniel – even troubles him at times – is a series of visions he receives from the LORD.  Within each vision, an interpretation is provided.  Much is said about the future of Babylon and Persia, and promise surrounds the children of Israel.  Listen intently, but don’t be surprised if you come away feeling like Daniel, who reflects “As for me, Daniel, my thoughts greatly alarmed me, and my color changed.  But I kept the matter in my heart.” 

Our verses for this week are Proverbs 3:5-6: Trust in the Lord with all your heart, and do not lean on your own understanding.  In all your ways acknowledge him, and he will make straight your paths.

Daniel 7 through 9.  Now let’s read it!

Chapter 5 is a pivotal moment not only in the lives of Daniel and the exiles but in world history.  As Jeremiah illuminated the story of Jerusalem’s fall from inside the walls, this account illuminates the last night of the Babylonian kingdom, when it fell to the Persians in 539 B.C.  The historical details are well-known; but pay attention to the details that the author cares about: what King Belshazzar, son of Nebuchadnezzar, was doing at the end. 

Finally, under king Darius, Daniel faces the same type of test that Shadrach, Meshach, and Abednego had confronted with the golden image.  Notice what the author emphasizes about Daniel’s opponents: is their complaint about religion, or are there baser concerns? 

The stories in the first half of Daniel are popular.  You may have heard of the fiery furnace and the lion's den individually and without context.  Read them now with Jeremiah, and Ezekiel, and Kings in the back of your mind.  Also, each of these stories follows the same basic formula; by now you know how the stories are going to end.  Assume the author isn’t foolish.  What understandings can they bring beyond their obvious rhythms?

One angle is that Daniel gives a sense of life for the Jews in exile.  Daniel, Shadrach, Meshach, and Abednego were a few out of the thousands who were commanded to "seek the welfare of the city where [the LORD] has sent you into exile, and pray to the LORD on its behalf..."  If this is what the nobles had to deal with, what kind of snares were there for the common people, who did not have status in the palace?

Our verse for this week is 2 Corinthians 12:9: But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.

Daniel 4 through 6.  Now let’s read it!

The second chapter moves forward just two years – Nebuchadnezzar was crown prince when he besieged Jerusalem and returned to Babylon when his father died to assume the throne.  Daniel’s ability to interpret dreams, which is alluded to in the first chapter, is at the center of this story.  The king is distressed – he wants answers about his dream from someone who knows what he’s talking about.  Listen to the interplay between Nebuchadnezzar and Daniel and remember another king and Hebrew interpreter from many years ago. 

The final chapter today takes place at an indeterminate time in the future.  The image that Nebuchadnezzar commissions here is 90 feet tall and 90 feet wide, overlaid, as were many ancient idols, with gold.  There is no mention of whose image was borne – it might have been the king’s; it might have been one of their gods; it makes no difference to the author.  What is significant is that Shadrach, Meshach, and Abednego refuse to kneel. 

Through the first two chapters the LORD has maintained the faithful and provided wisdom as required.  But Shadrach, Meshach, and Abednego recognize that nothing is promised them: “O Nebuchadnezzar, we have no need to answer you in this matter.  If this be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king.  But if not, be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up.”

Our verse for this week is 2 Corinthians 12:9: But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.

Daniel 1 through 3.  Now let’s read it!

Next we learn more about the righteous Prince who will rule Israel.  It’s tempting to read through this looking for the identity of the future Prince.  The author, however, is more concerned with the duties, the covenant obedience, and the nature of the Prince. One can assume, because of what's been written before in Ezekiel, that he will be of the line of David.  Jeremiah concurs.  But the when and how and where seems to be of secondary concern to this vision.  Listen for echoes of Leviticus, and pay attention to the details that are here. 

Finally, the land is redistributed to the twelve tribes.  The geographic markers are larger than those of Joshua – the size is more comparable to David’s kingdom – and the tribes are stacked in slices of land from north to south, with seven to the north of the holy district and five to the south of it.  This design, and the gates of the holy city that are laid out in the last paragraph, don’t follow a recognizable historical pattern, except for the one we saw in Leviticus: that the LORD is attentive to details.

This final act is much less personal and immediate than the first three-quarters of the book.  Whether this is climax or epilogue, I’ll leave to you to decide.  But there is one last reminder, at the very end, of the LORD’s primary concern.

Our verse for this week is 2 Corinthians 12:9: But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.

Ezekiel 45 through 48.  Now let’s read it!

Ezekiel had been a part of the first wave of 10,000 exiles in 598 B.C., and for twelve of those years he gave witness – from far away – to Jerusalem’s final defeat.  He would have watched the next wave of exiles come, settle, take wives and have sons and daughters.  For thirteen years, since this last promise of God pouring out His Spirit on the house of Israel, Ezekiel’s pen had been silent. 

Today, in the 25^th year of exile, the hand of the LORD again is strong upon him.  It takes Ezekiel to the land of Israel, to a very high mountain, where there is a structure like a city, and a man whose appearance was like bronze, with a linen cord and a measuring reed in his hand.  We’ve seen him before.  Ezekiel had seen him two decades ago, in the Temple, showing all the evil that men had devised there. 

He has a new vision in store.  The Temple that had been burned, its treasures carried to Babylon, had been built anew.  The abominations, the engravings, the idols of the house of Israel – all have disintegrated.  In their place is a new Temple, the throne of the LORD, administered by the sons of Zadok.

Then he led me to the gate, the gate facing east. And behold, the glory of the God of Israel was coming from the east. And the sound of his coming was like the sound of many waters, and the earth shone with his glory. And the vision I saw was just like the vision that I had seen when he came to destroy the city, and just like the vision that I had seen by the Chebar canal. And I fell on my face.  As the glory of the LORD entered the temple by the gate facing east, the Spirit lifted me up and brought me into the inner court; and behold, the glory of the LORD filled the temple.

Our verse for this week is 2 Corinthians 12:9: But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.

Ezekiel 40 through 44.  Now let’s read it!

The phrase “know that I am the LORD” occurs at least 72 times in the book of Ezekiel.  And this number comes from just a quick scan of that exact phrase – the number of allusions to this concept push the stat much higher.  In today’s reading alone this exact phrase occurs 17 times: to Edom, to many nations, to Magog and the people of the coastlands, to dry bones, to the house and mountains of Israel. 

Today the LORD first directs Ezekiel’s attention to Mount Seir – Edom – the descendants of Esau and cousins to the children of Israel.  Listen for the LORD’s rebuke for taking advantage of Israel’s demise, while they are themselves ignorant of the LORD’s hand against them.  He then turns back to Israel, reminding them that His judgment of Edom, and their own coming restoration, are not for their sake, but for the sake of His holy name.  This restoration – this new life – is illustrated vividly when in chapter 37 Ezekiel says “the LORD brought me out in the Spirit of the LORD and set me down in the middle of the valley; it was full of bones.”  I’ll leave you to read this and delight in its imagery. 

Finally, in chapters 38 and 39, Ezekiel is told to “set your face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him…”  One of the principles we follow at You Can Read the Bible is to stick with what the text demands, rather than what it could imply.  I bring this up because there are a variety of interpretations of who Gog is and what the land of Magog might refer to.  Pay attention to what the text demands: that Ezekiel is to prophecy against a king and kingdom who will rise up out of the north at some future time, against whom the LORD “will vindicate [His] holiness before their eyes.” 

Our verse for this week is 2 Corinthians 12:9: But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.

Ezekiel 35 through 39.  Now let’s read it!

In today’s first two chapters Ezekiel continues to prophesy against Egypt and its king.  To Pharaoh the LORD asserts that though “You consider yourself a lion among the nations… the sword of the king of Babylon shall come upon you.”  In chapter 32 the LORD catalogues the nations – Assyria, Elam, Meshech-Tubal, Edom, Sidon – with which Egypt will lie in the grave.

Chapter 33 is a key pivot for this book, and it feels as though the LORD is resetting a number of threads, heading toward a climax.  First, He reminds Ezekiel of his commission as “watchman” for his people.  He then deals with Israel’s growing realization that their transgressions and sins are upon them.  Finally, almost three years to the day that Ezekiel was commanded to make no mourning for the dead, a fugitive arrives from Jerusalem.  The LORD opens Ezekiel’s mouth, and the exiles know that a prophet has been among them.   

This begins one of Ezekiel’s longest sustained prophecies to his people.  The LORD deals with the arrogance of those who expect to re-inherit the land; those who claim to want to hear what the word is that comes from the LORD yet their heart is set on their gain; and with the shepherds of Israel who have been feeding themselves.

Consider that all of this comes after the exiles learn of Jerusalem’s fall. The LORD promises to rescue His flock, and to judge between sheep and sheep.  The LORD promises to make them and the places all around [His] hill a blessing.  And the LORD promises to set up over them one shepherd, My servant David, and He shall feed them: He shall feed them and be their shepherd. 

Our verse for this week is 2 Corinthians 12:9: But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.

Ezekiel 31 through 34.  Now let’s read it!

Listen for all the repeated phrases and themes as the LORD turns His attention to Egypt, and her Pharaoh, whom the LORD warns: “Behold, I am against you.”  There is a vivid description of how the LORD will draw Pharaoh out of Egypt, onto the open field, to fall in battle.  Egypt will pay for its failure to aid Israel: “When they grasped you with the hand, you broke and tore all their shoulders…”  They will pay for their arrogance: “The Nile is my own; I made it for myself.”  And while the LORD will one day restore them, the LORD promises that Egypt will never again exalt itself above other nations.

Between these is a brief oracle against Sidon, Tyre’s northern neighbor.  Listen to the constancy of the LORD’s purposes: Sidon will know that “I am the LORD” when he manifests His glory in their midst.  Israel will know that “I am the LORD” when there is “no more brier to prick or a thorn to hurt them among all their neighbors who have treated them with contempt.” 

Through it all the LORD reminds the nations around Israel – and indirectly Israel itself – of His special relationship with them.  But this is a secondary purpose.  Pay attention to what the LORD keeps coming back to, and remember the concluding promise to Abraham that “in you all the families of the earth shall be blessed.”

Our verse for this week is 2 Peter 3:9: The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

Ezekiel 28 through 30.  Now let’s read it!

In chapter 27 the LORD commands Ezekiel to “raise a lamentation over Tyre.”  This lament is as informed and personal as the oracles against Jerusalem, but it lacks the anger that the LORD had directed toward His people.  Consider this: Tyre is a foreign power; they never worshipped the LORD; they were never set aside as the LORD’s own.  Yet the LORD commands grief over them? 

Remember that this is coming as you read the first chapter, an inclusive unit concerning the siege of Jerusalem – certainly a subject laden with grief.  The LORD comes to Ezekiel and says, “Write down the name of this day, this very day.  The king of Babylon has laid siege to Jerusalem this very day.”  Remember that Ezekiel is hundreds of miles from Judah and has no other source except the word of the LORD.  He hears again of the LORD’s fury, that He will not spare, that He will not relent, that His warnings against Jerusalem will come to pass. 

Keep all this in mind as you hear what happens next: there’s a death, a command not to grieve; and a purpose: “that they will know that I am the LORD.”  At the end of our reading, try to piece it all together.  What can we learn about the LORD’s character? 

Our verse for this week is 2 Peter 3:9: The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

Ezekiel 24 through 27.  Now let’s read it!

This is one of dozens of times in Ezekiel that the LORD speaks of pouring out His fury or satisfying His anger.  I draw attention to them because they convey an emotion that is real and personal.  His anger toward Judah demands an answer.  Even His promises of redemption come in a fury.  As we read yesterday: As I live, declares the LORD GOD, surely with a mighty hand and an outstretched arm and with wrath poured out I will be king over you.

This persistence of the LORD’s anger is just one of the attributes that can make Ezekiel a tough read.  You might respond differently, but I find that reading the prophets winds me up.  There is something to the metaphor, the pacing, the raw personal style that stirs me differently than other genres.  There is little nuance; the heart is laid bare.  I encourage you to think about how these texts affect you – and how they might have – or should have – affected their original audience. 

This emotion takes on additional life in our final chapter today, as the LORD portrays Israel and her sister Judah as prostitutes, selling themselves first to Egypt and then to Assyria and Babylon.  Like with chapter 16, this extended metaphor is not for the faint of heart, and reflects the LORD’s anger in a disturbingly creative way. 

But don’t get lost: remember the covenant of Sinai, where the LORD had promised: “You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself.  Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to Me a kingdom of priests and a holy nation.” 

Our verse for this week is 2 Peter 3:9: The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

Ezekiel 21 through 23.  Now let’s read it!

We’ve heard this complaint before in Jeremiah 31, and here the LORD uses a multi-generational illustration to chop it down.  If a man is righteous and does what is just and right…he will live.  If he fathers a son who is violent, a shedder of blood…oppresses the poor and needy…[and] lifts up his eyes to idols… shall he then live?  But there’s more: “Now suppose this man fathers a son who sees all the sins that his father has done; he sees and does not do likewise… he shall not die for his father’s iniquity; he shall surely live.”

Consider the implications of this.  You’ll remember that Jerusalem’s downfall was promised during the reign of Manasseh – over 50 years ago.  It seemed that this fate was sealed.  However, we saw multiple times in Jeremiah that the LORD promised to give the righteous their lives as a prize of war.  What does justice look like, as God exercises it? 

Now before you head into the reading: chapter 16 is a graphic representation of how the LORD perceives Judah, based on the metaphor of a jilted husband.  While most of today’s reading deals with Judah’s treachery and its coming judgment, chapter 16 is a proficiently crafted accusation laden with pure, raw emotion.   It will not be an easy read. 

But lest we are tempted to disregard it, pay attention to the preface: Again the word of the LORD came to me: "Son of man, make known to Jerusalem her abominations, and say, Thus says the Lord GOD to Jerusalem…”  If at other time we allow The Word of the LORD to inform our understanding of God’s character, then Ezekiel chapter 16 deserves to be included. 

Our verse for this week is 2 Peter 3:9: The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

Ezekiel 16 through 20.  Now let’s read it!

We begin with Ezekiel still being led through the Temple, seeing the evil that is plotted there.  In chapter 12 Ezekiel is told to pack his bags and dig through the walls of his city, exemplifying not only Jerusalem’s future but also specifically her king’s – again, who is not named.  Chapter 13 is a “simple” oracle against false prophets, while in chapter 14 the oracle is directed at the men sitting before him, who have taken their idols into their hearts…  

Finally, Jerusalem is declared useless – compared to a vine.  “Is wood taken from [a vine] to make anything? Do people take a peg from it to hang any vessel on it?”  Of course not.  Therefore, “…It is given to the fire for fuel…” and will be become even more useless.  This is how the LORD perceives Jerusalem. 

Some familiar themes push through again today.  When the prophet again falls to his face and asks, “LORD GOD! Will you make a full end of the remnant of Israel?”  is he pleading, or merely curious?  When the LORD executes judgment on Israel, how will they know that He is the LORD?  If Ezekiel tells the exiles all the things that the LORD had shown me, what difference will it make?  Is the message for them, or for the remnant back home? 

In the middle of chapter 11, though, is our first word of hope – almost a quarter of the way through this book.  Like a flower in the desert, “Thus says the Lord GOD: ‘I will gather you from the peoples and assemble you out of the countries where you have been scattered, and I will give you the land of Israel.  And when they come there, they will remove from it all its detestable things and all its abominations.  And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh, that they may walk in my statutes and keep my rules and obey them. And they shall be my people, and I will be their God.’”

Our verse for this week is 2 Peter 3:9: The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

Ezekiel 11 through 15.  Now let’s read it!

Today we aren’t sure where Ezekiel is, except that he is to “set [his] face toward the mountains of Jerusalem, and prophesy against them…” In chapters 6 and 7 the LORD reaffirms His commitment to bring an end to Judah’s kingdom – in fact the word “end” appears six times in chapter 7.  There is a cadence to these chapters, built around another specific repeated phrase that I want you to listen for.  Consider what the LORD means, and what He wants Israel to grasp. 

In chapter 8 the hand of the LORD GOD fell on Ezekiel as he sat in his house, “with the elders of Judah sitting before me.”  Remember that these are not meaningless details.  At the very least they ground Ezekiel’s coming vision in a place and time.  Even more, these details let us know who is hearing what the LORD is saying through the prophet – and therefore who is accountable for heeding it.   

In this vision a form that has the appearance of a man leads Ezekiel on a tour of the Temple, peering into hidden places where people believe their idolatry is hidden from the LORD.  In chapter 9, the LORD represents His vengeance for Judah’s abominations.  And in chapter 10, Ezekiel again sees an image of the glory of the LORD.

Take a moment and remember when and where we are.  This is during the reign of Zedekiah, whom Ezekiel never even acknowledges.  His frames of reference all date from Jehoiachin’s exile.  The LORD has been speaking forcefully from inside Jerusalem, through Jeremiah.  His prophecies, though filled with metaphor, are nothing like the visions the LORD gives Ezekiel.   Remember that the subject of this book is the LORD. Glean what you can about His nature and character, through all His modes of communication. 

Our verse for this week is 2 Peter 3:9: The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

Ezekiel 6 through 10.  Now let’s read it!

What matters is that the word of the LORD came to him there – well beyond the borders of Judah – and that Ezekiel was commanded to proclaim it.  “Son of man, I have made you a watchman for Israel…go to the exiles, to your people, and speak to them and say to them, ‘Thus says the LORD God,’ whether they hear or refuse to hear.”

That last line: “…whether they hear or refuse to hear” is an interesting diversion from what we’ve seen before.  Ezekiel’s commissioning vision holds some elements you’ll recognize from Isaiah and Jeremiah, as though there is formulaic rhythm to be kept.  But this acknowledgement of Israel’s stubbornness gets elaborate treatment here, and throughout this book you can try to discern whether this is saying something about the prophet, as well as the audience. 

Now comes fair warning: many of the visions given to Ezekiel are abstract, symbolic, and shall we say, creative.  Often, Ezekiel is given an elaborate exercise to perform as prophetic theater.  Today you’ll hear of winged creatures and spinning wheels; of bricks and dirt mounds and barley cakes cooked over human dung; of razor-sharp swords and burning hair. 

My encouragement to you is to simply read it through, accepting broad meanings that the author assigns without grinding out the details of every specific symbol.  For example, in chapter 1 Ezekiel experiences a vision of winged creatures and spinning wheels, above which sat a throne surrounded by light and fire.  At the end, without any reflection on the particular elements, Ezekiel simply relates: Such was the appearance of the likeness of the glory of the LORD.  And When I saw it, I fell on my face…”

Our verse for this week is Hebrews 13:8: Jesus Christ is the same yesterday and today and forever.

Ezekiel 1 through 5.  Now let’s read it! 

After two aborted attempts, Paul is finally able to complete his entire testimony before Agrippa and Festus.  The scene is one of pomp and festivity: the puppet king of the region and the Roman governor presiding over a case that is more of a fascination to them than a matter of legal necessity – more theater than courtroom.    

Paul’s defense is confident and sincere.  Pay attention to its nuances: he insists “…that according to the strictest party of our religion I have lived as a Pharisee…” he calls out the Jews stubbornness by asking, “Why is it thought incredible by any of you that God raises the dead?...”  he recounts how he himself “was convinced that I ought to do many things in opposing the name of Jesus of Nazareth…”

But as Peter had once rebuffed the Sanhedrin, insisting that he could not help but testify about what he had seen and heard, today Paul offers that since that day on the road to Damascus, “…I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass: that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.” 

This, at the last, will be the defining tension of the book of Acts.  You’re allowed to read to the end, and meditate on the conclusion.  Luke ends this book the way he wants, making the point he wants, and completing the arc of the story that he wants. 

Before I send you there, I want to remind you of where this story began, over thirty years ago:

So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?”  He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority.  But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”  And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight.  

Our verse for this week is Hebrews 13:8: Jesus Christ is the same yesterday and today and forever.

Acts 26 through 28.  Now let’s read it! 

The grief and anxiety crests at Tyre when we’re reacquainted with Agabus, the prophet from chapter 11 who had foretold the famine in the days of Emperor Claudius.  His vision today is even more foreboding: that the Jews at Jerusalem would bind Paul and deliver him into the hands of the Gentiles.  Though Luke asserts that “we and the people there urged him not to go up to Jerusalem,” Paul was indignant: “What are you doing, weeping and breaking my heart? For I am ready not only to be imprisoned but even to die in Jerusalem for the name of the Lord Jesus.”

There is a lot of movement today so I encourage you to keep an eye on Paul, and the activity surrounding him.  Since the chapter 13, when the Jerusalem church fell under sever persecution, and coincidentally Paul and Barnabas were commissioned from Antioch, Luke’s focus has been on Paul’s journeys.  This is perhaps due to his proximity to Paul’s work, but it is also evidence of how dangerous things had become for the church in Jerusalem.

That danger fills the second half of today’s reading.  Paul is determined to tell the Jews of all he had seen on his journeys, even after hearing that he is a marked man.  He is discovered and imprisoned, ironically while fulfilling the ritual purification rites.  The scene is eerily similar to that of Jesus’ final night: an angry mob, conflicting accusations, and Romans whose arrest of Paul ironically protects him. 

Paul’s discipline to purify himself for Temple worship exemplifies the ambiguous tension between Judaism and the Christian church.  Paul emphatically insists to the Jews that he is one of them: raised in Jerusalem, taught at the feet of Gamaliel, a celebrant of Stephen’s stoning.  But he cannot avoid his experience on that road to Damascus, when about noon a great light from heaven suddenly shone around me…” 

The crowd listened, respectfully, until he announced that in this very Temple the LORD had commissioned him to a task so despicable that they determined “he should not be allowed to live!”

Our verse for this week is Hebrews 13:8: Jesus Christ is the same yesterday and today and forever.

Acts 20 through 22.  Now let’s read it! 

But during the five centuries between the fall of Babylon and the rise of the church, new powers had emerged – Athens, and Rome – whose culture and influence emanated from the Mediterranean basin, to the west.  The world’s cultures intersected on the Greek and Apennine peninsulas.  This is where ideas were heard, vetted, and disseminated; this is where Paul wants to go.

His second missionary journey continues today in the port cities of Thessalonica, Corinth, and Ephesus.  In each place Saul – now named “Paul” – goes first to the Jewish synagogue to reason and persuade them about the kingdom of God.  When this is unsuccessful he goes to the heathen marketplaces and halls of debate, such as the Hall of Tyrannus in Ephesus.  

As the word of the Lord continued to increase, so did the resistance to it.  Inquiries are launched and riots are instigated by those who have something to lose from adherence to “The Way.”  Heathen magistrates see through the Jews’ tactics, but Luke is making a case that the strongest reception for the gospel comes from outside the synagogue.  This perhaps influences Paul’s observation in chapter 19, “I must also see Rome.”

I want to invite you to read carefully when Paul finds himself in Athens, that great ancient center of debate, early in today’s reading.  He intends to simply wait for Silas and Timothy, but his spirit was provoked within him when he saw that the city was full of idols.  He begins to reason with them, both in the synagogue and in the marketplace.  He takes on Stoics and Epicureans.  He receives an invitation to debate at the Areopagus, the ancient rock of deliberation, investigation, and trial. 

There, overlooking Athens, Paul begins: “Men of Athens, I perceive that in every way, you are very religious…”  

Our verse for this week is Hebrews 13:8: Jesus Christ is the same yesterday and today and forever.

Acts 17 through 19.  Now let’s read it! 

Back in chapter 13, the Jewish leaders in Pisidia had first invited Paul and Barnabas to give a “word of encouragement for the people.”  Even after preaching the Gospel of Jesus they were unchallenged.  But the next Sabbath, when it seemed the whole city came out to hear them, the synagogue leaders were filled with jealousy and began to contradict what was spoken by Paul, reviling him.  We’ve seen this before, haven’t we?  Today these Jews follow Paul and Barnabas to Lystra, where they stir up trouble even among the Gentiles. 

On Paul’s second journey he comes to Macedonia, to Philippi, where he casts out an evil spirit that’s possessing a slave girl.  When her owners, who had been exploiting her ability to prophesy, saw that their hope of gain was gone, they accused Paul and Silas as troublemakers, landing them in jail.  Follow the rapid details of what happens that night: an earthquake at midnight, the terror of the jailer, Paul shouting in the dark… and the comedic turn of fear onto the heads of the magistrates. 

Also in chapter 16 look out for a subtle change from third person narrative to first person.  It’s a brilliant human touch.  I don’t want to tip you off too much, but it sounds like Paul picked up more friends on this journey than Silas and Timothy. 

In the middle of all this is a journey to Jerusalem, where a decision must be made once and for all regarding the Gentile converts.  What transpires is a most significant turning point, but is more an observation of God’s evidence than a human decision.  The Apostles come to share Gamaliel’s earlier prophecy: “If this plan or undertaking is of man, it will fail; but if it is of God, you will not be able to overthrow them.  You might even be found opposing God!” 

Our verse for this week is Hebrews 13:8: Jesus Christ is the same yesterday and today and forever.

Acts 14 through 16.  Now let’s read it! 

At the beginning of chapter 11 Peter is taken to task by members of the “Circumcision Party,” a group of believers in Jerusalem who charge that he violated Jewish law by eating with “unclean” Gentiles.  This reveals more fully the decision that Peter had faced on the rooftop in Joppa.  God’s insistence that He has made all things clean not only contradicts everything that Peter had known about being in covenant with the LORD, but it would set him at odds with leaders within his own church.  Already under persecution from the Jews, Peter was now threatened with exclusion from fellow believers. 

He responds only with the obviousness of his experience.  With no knowledge that the servants of Cornelius had already sent for him, he experienced the vision freeing him to go.  With no knowledge of what would happen when he offered Cornelius’ household the gospel, Peter watched as the Spirit came upon them in the same way it had on Pentecost.  Therefore he asks: “If then God gave the same gift to them as He gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?”

In chapter 12 violent persecution again erupts in Judea, this time from the hand of Herod Agrippa, whose uncle had condemned John the Baptist while ruler of Galilee.  James is put to death, and when [Herod] saw that it pleased the Jews, he proceeded to arrest Peter also.  While he’s jailed, Luke goes to lengths to explain how well-guarded Peter was.  This says as much about Herod as it does about the miracle to come. 

Early on we’re introduced to the strong church in Antioch, where the disciples were first called ‘Christians,’ and in chapter 13 the Holy Spirit tells them to “set apart for Me Barnabas and Saul for the work to which I have called them.”  This is really the beginning of a new chapter in Acts: the story from here on focuses almost exclusively on Paul’s journeys.  Today you’ll read his first great sermon, in the synagogue at Pisidia, which sounds a lot like Peter’s grand entrance in Jerusalem. 

Our verse for this week is Romans 3:23: For all have sinned, and fall short of the glory of God.

Acts 11 through 13.  Now let’s read it!

Two new themes are developed at the beginning of the second act, one of which is the expansion of the gospel.  Upon Stephen’s frightful end the disciples are scattered and we follow Philip from Jerusalem, through Judea, into Samaria.  There he meets Simon the magician, and a court official of the queen of Ethiopia, both of whom believe in Jesus, but with different purposes in mind. 

Later, in chapter 10, we’re reunited with Peter in the seaside town of Joppa.  Up the coast in Caesarea, a devout centurion named Cornelius is visited by an angel, who commissions Cornelius to send for Peter.   Meanwhile Peter receives a vision as well, repeated three times: an image of animals that the law forbade, and the voice of God pressing him to “Rise, kill and eat…” for “What God has made clean, do not call common.”  As Peter awakes, inwardly perplexed about what this could mean, the servants of the Gentile Cornelius arrive. 

The second theme that emerges is really a character: Saul.  Luke makes sure we know straightaway what kind of man he was, observing simply, And Saul approved of [Stephen’s] execution. We watch him ravage the church in Jerusalem and ask the high priest for orders to take his rage to Damascus.  But on the way someone meets him, something happens to him, and soon Saul himself is confounding the Jews who lived in Damascus by proving that Jesus was the Christ.

There is much action here, and it seems Luke wants us to feel it that way.  He has a story to tell and limited time in which to do it.  There is little backstory, characters emerge and are dropped at will, and there are few coincidental observations about the life of the church.  Luke is telling us, sometimes through silence, what he believes is important. 

Our verse for this week is Romans 3:23: For all have sinned, and fall short of the glory of God.

Acts 8 through 10.  Now let’s read it!

This foreshadows the entrance of Ananias and his wife, Sapphira.  They also sold a piece or property, but with his wife’s knowledge Ananias brought only a part of it and laid it at the apostles’ feet.  Listen to Peter’s three questions and consider what crime was committed.  Listen closely to what happens to Ananias and his wife, and who caused it.  And pay attention especially to what happens next: great fear, signs and wonders, everyone held them in high esteem… You can debate whether there is something consequential between Peter’s confrontation with Ananias and more than ever believers were added to the Lord… 

But the high priest rose up, and all who were with him…and filled with jealousy they arrested the Apostles and put them in the public prison.  Consider where we are now: Jesus’ trial was held in secret; so was Peter and John’s earlier encounter with the Sadducees.  Now comes a public stand.  The Apostles’ confidence emerges against a backdrop of rage, confusion, and violence.  Listen to their response to the council.  Listen also to Gamaliel, the Pharisee held in honor by all the people, who makes a most faithful, and reasonable, assessment of the situation.

In chapter 6 we’re allowed to witness a disagreement within the young church.  Luke tells us that a complaint arose because of unfairness in the daily widows’ distribution, which the Apostles delegated to other disciples.  At least two important details emerge: Luke’s observation that following this, the word of God continued to increase, and the introduction of Stephen, whose story will fill the rest of our reading.

Stephen’s arrest and trial are both a climax and a turning point for this first act.  The conclusion to Stephen’s story feels inevitable; and afterwards nothing will be the same. 

Our verse for this week is Romans 3:23: For all have sinned, and fall short of the glory of God.

Acts 5 through 7.  Now let’s read it!

As we read narratives it brings the story to life when we retrace the steps that our characters have taken.  Remember how Simon Peter confessed that he was “a sinful man,” when he was the first to recognize Jesus as the Christ, when he blustered “Lord, I am ready to go with you both to prison and to death.”   You’ll recall that at the end of Luke’s gospel, we watched Peter deny that he knew Jesus, then rise and run to the tomb, marvel at what happened, and fade into the background, seemingly without any resolution. 

But yesterday he emerges as a leader of the Apostles, citing Scripture regarding Judas, and professing the fulfilled promise of Pentecost.  Apparently Jesus’ insistence that “The Son of Man is about to be delivered into the hands of men…” had finally sunk into his ears.  Today we see how much of an impact the resurrection and the events of Pentecost had on Peter.  In the opening scene of chapter 3, Peter is asked for alms by a man who had been lame since birth.  He gives the man more than he expected, which leads to a sermon, which leads to an arrest and a hasty arraignment. 

Pay attention to the setting: this all happens in the Temple where Jesus had essentially sealed His fate…. to Peter’s bold proclamation “In the name of Jesus Christ of Nazareth”…  to how Luke affirms the public, irrefutable nature of the miracle that follows… to Peter’s direct, second-person call to conviction… to the charges, and the confounded response, of the Sanhedrin.

Pay attention to how Luke frames the answer Peter and John give to their accusers.  And remember, if you will, the promise that Jesus had made to them, long before their eyes were opened, in Luke chapter 12:  And when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you should defend yourself or what you should say, for the Holy Spirit will teach you in that very hour what you ought to say.” 

Our verse for this week is Romans 3:23: For all have sinned, and fall short of the glory of God.

Acts 3 and 4.  Now let’s read it!

Luke begins his second book to the unknown Theophilus by recounting his own priorities through those of Jesus, who presented Himself alive to [the apostles] after His suffering by many proofs, appearing to them during forty days, and speaking about the Kingdom of God. 

These themes are consistent with those that were evident in Luke’s Gospel: the Holy Spirit, the Kingdom of God, the reality of the resurrection, as well as the fulfillment of Scripture and inevitable expansion of the Gospel.  He uses Jesus’ own words to make his closing statement: “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in His name to all nations, beginning from Jerusalem.  You are witnesses of these things.” 

But the Acts prologue goes even further, for as they were speaking with Jesus on Mount Olivet, asking about the kingdom of Israel, He was lifted up, and a cloud took Him out of their sight.  The apostles keep gazing into heaven until two men stood beside them in white robes, and said, “Men of Galilee, why do you stand looking into heaven?  This Jesus, who was taken from you into heaven, will come in the same way as you saw Him go into heaven.” 

In all great stories, you can assume that the prologue matters.  Think of the possible themes here: the apostles gazing upward in wonder… the Lord’s messengers asking “What are you looking for?”… the assurance of Jesus’ return… the promise that the Holy Spirit will come upon you, and you shall be my witnesses…

Allow Luke, the master storyteller, to guide us through the days following Jesus’ ascension.  We’ll witness the interaction between Apostle and Spirit as a replacement for Judas is chosen.  Later, when the Apostles are assembled for Pentecost, a promise is fulfilled for them that even causes the crowd to marvel.  And Peter – who’s been silent since the crucifixion – finds his voice. 

Our verse for this week is Romans 3:23: For all have sinned, and fall short of the glory of God.

Acts 1 and 2.  Now let’s read it!

In the original Hebrew, chapters 3 and 4 are again acrostic poems.  In chapter 3, the lines are in series of three: the first three lines begin with aleph, the second three begin with bet, etc., for a total of 66 lines, or 22 sets of 3.  In chapter 4 each line begins with the next letter in the alphabet.  Chapter 5 is simply a 22-line oracle that culminates with a plea: “Restore us to yourself, O LORD, that we may be restored!  Renew our days of old – unless you have utterly rejected us, and you remain exceedingly angry with us. 

But I want to highlight the very center of the book, where the author’s own steadfast faith is revealed.  Consider when and where and how this is written:

Remember my affliction and my wanderings,
the wormwood and the gall!

My soul continually remembers it
and is bowed down within me.

But this I call to mind,
and therefore I have hope:

The steadfast love of the LORD never ceases,
his mercies never come to an end;

they are new every morning;
great is Your faithfulness.

“The LORD is my portion,” says my soul,
“therefore I will hope in Him.”

Our verse for this week is Romans 3:23: For all have sinned, and fall short of the glory of God.

Lamentations 3 through 5.  Now let’s read it!

But this is not a description of what life in this new world looked like; it’s a description of what it felt like: “My eyes are spent with weeping; my stomach churns.”  There was nothing sanitary about this moment.  There were no bulldozers to clear away the rubble; no Red Cross or foreign assistance was on its way; the remnant would have to forage for their own food, build their own shelter, bury their own dead. 

In the Daily Reader we typically avoid outside commentary, but I want to point out something fascinating in the literary structure that we can only see in Hebrew: these first four chapters are acrostic poems.  The first letter of each line follows the sequence of the Hebrew alphabet, 22 letters in all.  If the same was done in English, the first line would start with “A,” the second with “B,” etc.

The reasons for this are unclear, but you’ll be able to feel some of the results.  Each line has purpose, and there is often no clear connection between verses.  It was a disciplined approach to writing that requires equally disciplined reading: layer upon layer of prophecy, wisdom, and lament.  Someone – possibly Jeremiah, sitting among the ruins of Jerusalem – was inspired to create a composition of artistic masterpiece of grief and worship.  Massive gulps of its draught might have little effect, but a sip could drown you. 

Our verse for this week is Psalm 51:10: Create in me a clean heart, O God, and renew a right spirit within me.

Lamentations 1 and 2.  Now let’s read it!

In the last of Jeremiah’s recorded prophecies, the LORD reveals more fully His motivations for overthrowing Babylon.  There is much here about how the LORD, “who made the earth by His power,” wants Babylon to know that its idols and gods “are worthless, a work of delusion.”  Just as He defeated the Pharaoh and gods of Egypt on their home turf, so the LORD “will punish Bel in Babylon, and take out of his mouth what he has swallowed.” 

However, this purpose seems incidental to His primary justification: “Babylon must fall for the slain of Israel, just as for Babylon have fallen the slain of the earth.”  Therefore He has stirred up the spirit of the kings of the Medes, because His purpose concerning Babylon is to destroy it, for that is the vengeance of the LORD, the vengeance for His temple.

Prophecies are not simply a pronouncement of what is to come but are also a statement of the LORD’s heart and character.  Consider what we learn about the LORD in these chapters.  He has fiercely punished His people, but remains faithful to His covenant with them.  Babylon was the LORD’s instrument of judgment; now Babylon itself is judged for its actions against Jerusalem. 

It appears, at first glance, that Babylon is being disciplined for doing exactly what the LORD had wanted.  There is nothing evident to reconcile these facts.  Perhaps that, in itself, is evidence of the LORD’s priorities.  His purpose is to be worshipped as the One who established the world by His wisdom, by whose voice there is a tumult in the waters in the heavens.  What I want to encourage in you is a spirit of dwelling in the facts as they are presented, another stroke in the portrait of the LORD that the Bible paints. 

The final chapter is a postscript recounting the final days of Jerusalem, recorded (judging by the final line of chapter 51) by someone other than Jeremiah.  We are reminded of Zedekiah’s failed escape, when, at age 32, he tragically watched as his line ended.  We hear of the poor being marched to Babylon, yet receiving their lives as a prize of war, and the poorest inheriting the land as vinedressers and plowmen.  The outline of the Temple’s destruction honors the attention to detail that had gone into its design. 

But all is not lost.  As at the end of Kings, in the thirty-seventh year of [his] exile, Jehoiachin, king of Judah, put off his prison garments.  And every day of his life he dined regularly at the king’s table…

Our verse for this week is Psalm 51:10: Create in me a clean heart, O God, and renew a right spirit within me.

Jeremiah 51 and 52.  Now let’s read it!

Yesterday we read God’s prophecies regarding Egypt, the Philistines, and Moab.  Egypt sits at the Northeast corner of Africa, and was a place of refuge for Abraham, Jacob, and their descendants.  Up on the southern shore of the Dead Sea sits Edom, the home of Esau’s descendants.  Working northward around the sea is Moab, followed by Ammon, both children of Abraham’s nephew, Lot.  To the Northeast of Israel was the kingdom of Aram (or Syria), with its capital of Damascus.  And looping westward to the Great Sea you’ll find Tyre and Sidon, seafaring traders of the Mediterranean.  Much further to the east sits Elam, with its ancient culture around Susa. 

Each of these nations had mixed relations with Judah and Israel.  When David and Solomon reigned, all but Egypt, Tyre and Elam had paid tribute to Israel.  Most had exploited the strife of the divided kingdom and were at times allied with or at odds with Judah and Israel.  And they all would soon have Babylonian conquest in common. 

The LORD accuses Ammon of stealing land from Israel, and tells Moab “because you trusted in your works and your treasures, you also shall be taken.”  Edom is dispossessed, possibly – as the LORD had promised in Numbers 24 – for their refusal to help Israel during the Exodus.  It’s unclear why Elam and Hazor incurred the LORD’s wrath, and as with narratives, it’s wise not to speculate.

By far the greatest focus is on the coming judgment of Babylon. After a thousand years under Assyria’s yoke the Chaldeans had only recently united the Middle East under their banner, and already their days were numbered.  “For behold,” the LORD says, “I am stirring up and bringing against Babylon a gathering of great nations, from the north country.”  For though they had served the LORD’s purpose in judging His people, Israel’s “Redeemer is strong; He will surely plead their cause.”

Our verse for this week is Psalm 51:10: Create in me a clean heart, O God, and renew a right spirit within me.

Jeremiah 49 and 50.  Now let’s read it!

Whether the camera is focused on the prophet or is expanded over the whole story, Jeremiah’s story is intense on multiple levels.  A nation falls, a victim of its own infidelity to its true King.   The kings, the officials, the people and even the other prophets refuse to heed Jeremiah’s warnings.  That he is constantly proven true reveals nothing but their glaring stubbornness.  Again, take stock of what you’re feeling. 

Baruch’s lament, which we read yesterday in chapter 45, serves as both the closing scene in Jeremiah’s story and as a bridge to the oracles at the end of this book.  Just before it we saw the remnant of Judah disobeying God and fleeing to Egypt.  Now after it are a series of oracles promising Egypt’s demise. 

The first of these is set in that same fateful year of Jehoiakim’s reign, at the moment when power in the region shifted from Egypt to Babylon.  Given the prophetic activity at the time this must have been a dramatic political and social upheaval for Judah.  Egypt had been Israel’s fallback plan since the Exodus, the safest territory in the region.  In the first oracle Egypt is wounded; in the second, it is laid waste, “The LORD of Hosts, the God of Israel…bringing punishment upon Amon of Thebes, and Pharaoh and Egypt and her gods and her kings, upon Pharaoh and those who trust in him.”

The people of the coast – generically called Philistines – are the next nation on which the LORD promises judgment.  Like Egypt, Gaza, Tyre and Sidon were often attacked but rarely conquered.  The prophet echoes the words of Nebuzaradan: this is not an act of Babylonian strength, but of the LORD’s will. 

Likewise in chapter 48 Moab shall be destroyed and be no longer a people, because he magnified himself against the LORD.  Pay attention to specific images, like swords, and water, that are revisited throughout these oracles. 

Pay attention also to the historical upheaval that is occurring.  Moab was already a settled kingdom in the time of Moses.  Tyre and Sidon had traded with King David.  And Egypt had not been conquered from the north in recorded history.  Something significant is happening on the Biblical and world stage, and the prophet insists that all of it is being orchestrated by the LORD of Hosts, the God of Israel. 

Our verse for this week is Psalm 51:10: Create in me a clean heart, O God, and renew a right spirit within me.

Jeremiah 46 through 48.  Now let’s read it!

In chapter 43 you’ll see whether the Judean remnant decides to flee to Egypt, and how both Jeremiah and the LORD respond to their decision.  I’m not going to tell you what happens, but you’ll probably be surprised at how unsurprising their decision is.  As you read this, remember the Judeans’ promise that they “will obey the voice of the LORD our God…” Also remember the LORD’s warning in Deuteronomy that His people “shall never return that way again.”   

The above prophecy from an earlier day is intense and perhaps a little disturbing.  Judah’s sin is etched on their hearts, their turn to idolatry is total, and the LORD’s anger is a fire that shall burn forever.  You’re allowed to ponder this statement and what it says about the LORD.  Keep it in mind also when you read chapter 44, in which the LORD condemns Judah’s persistent idolatry, His people resentfully reject Him, and the LORD promises a final judgment on those who escaped His wrath the first time. 

The intensity of these prophetic conversations is broken by a brief final scene in chapter 45.  Coming out of this whirlwind we see Baruch, twenty years younger, after his encounter with Jehoiakim, “weary with groaning and find[ing] no rest.” 

The LORD makes Baruch a promise: “I will give you your life as a prize of war…”  We’ve heard this exact phrase three times before: twice to any Judeans who would abandon Jerusalem, and once to the Ethiopian servant who spoke up for Jeremiah.  As the narrative sequence of this books ends, and with it the stories of these characters, consider the final image: prizes go to the victors. 

Our verse for this week is Psalm 51:10: Create in me a clean heart, O God, and renew a right spirit within me.

Jeremiah 43 through 45.  Now let’s read it!

Today’s opening scene shows Nebuzaradan, the Babylonian Captain of the Guard, revealing to Jeremiah his understanding of why Jerusalem was destroyed:  "The LORD your God pronounced this disaster against this place.  The LORD has brought it about, and has done as he said. Because you sinned against the LORD and did not obey his voice, this thing has come upon you.”  

Let’s dwell on this a second.  In this statement, it sounds like Nebuzaradan is giving the LORD – Jehovah, the God of Israel – the glory for Babylon’s victory.  Not Merodach, not the Baals, not Asherah.  He says, “The LORD has brought it about…”   Furthermore, he recognizes that it was Judah’s rebellion against the LORD, not against Babylon, that brought judgment on them: “Because you sinned against the LORD and did not obey His voice…”

This is stunning in religious, historical, and literary terms.  The persistent thread running through this book has been: “But they would not listen…”  Through peace and war, plenty and famine, Jeremiah has been proclaiming the coming judgment.  Thousands of God’s people and four of Judah’s kings stubbornly refused to heed the warnings.  Yet in these chapters we’ve seen the king’s Ethiopian servant, the Babylonian captain, and even the king Nebuchadnezzar himself (by granting Jeremiah protection) recognize that the truth was in Jeremiah and in his words. 

And this is only the beginning of the surprises today, as a new order takes shape for the provinces of Western Babylon.  Raiding parties of mixed background roam the land.  A new governor is appointed but is soon murdered.  Fear that Babylon will avenge him grips the remaining Judeans and the refugees who only recently returned home. 

So they come, ironically, to Jeremiah, asking “that the LORD your God may show us the way we should go…” and promising that “Whether it is good or bad, we will obey the voice of the LORD our God…”

Our verse for this week is Psalm 51:10: Create in me a clean heart, O God, and renew a right spirit within me.

Jeremiah 40 through 42.  Now let’s read it!

Today the long march is over.  For over four hundred years a king of David’s line had sat on the throne at Jerusalem.  At the end of these three chapters, there will be a Babylonian-appointed governor in Mizpah.  

There is so much detail to this narrative, you really need to pay attention, and my comments will be brief.  Read this slowly.  Follow Jeremiah, who moves from foreground to background but is never entirely out of frame. 

I’m going to point your attention to dialogue.  Zedekiah’s clandestine conversation with Jeremiah and his commission to keep it secret.  The prophet’s persistent message and the equally persistent accusations of the Jerusalem officials.  The Ethiopian’s advocacy, and Nebuchadnezzar’s orders, for Jeremiah’s safety. 

Attend also to the LORD’s words:  His warning “Do not deceive yourselves…” when Egypt attempts to intervene; His promises to King Zedekiah; His instructions to flee Jerusalem and desert to the Chaldeans; and His promise to give the king’s servant his life “as a prize of war.”

Remember that yesterday’s reading ended with a memory from eighteen years earlier, when Jeremiah tried to warn Judah and her king that Babylon would destroy them, imploring them to beg the LORD for mercy…“But they would not hear.”

Our verse for this week is Hebrews 8:10: For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law into their minds, and write them on their hearts, and I will be their God, and they shall be my people. 

Jeremiah 37 through 39.  Now let’s read it!

In the opening chapter the LORD sends Jeremiah to King Zedekiah, when Nebuchadnezzar king of Babylon and all his army and all the kingdoms of the earth under his dominion and all the peoples were fighting against Jerusalem and all of its cities…  The LORD promises Zedekiah that He shall not escape, but shall see the king of Babylon eye to eye… and will go to Babylon.  Everyone shall die for his own sin.

Later in the chapter the king and his subjects bring disaster upon themselves by first releasing their slaves and then re-enslaving them.  It’s unclear why they made such a move, but it’s identical to that which the Egyptians attempted during the Exodus.  The LORD calls them to account twice: for how they profaned His name in taking back their slaves, and for holding them for so long – in violation of His law in Leviticus – in the first place.  Everyone shall die for his own sin.

Chapter 35 has a flashback to a visit from the Rechabites, a nomadic tribe whose ancestors had vowed “to drink no wine all our days, ourselves, our wives, our sons, and our daughters…”  Even when offered wine by Jeremiah, in the LORD’s house, they refused.  The LORD promises to honor their vow, but holds them up before the people of Judah as a contrast to their own unfaithfulness, and rejection of the prophets.  Everyone shall die for his own sin.

Another flashback in chapter 36 shows Jeremiah sending Baruch, his scribe, to read in the LORD’s house a scroll prophesying “that the king of Babylon will certainly come and destroy this land…”  The king burns the scroll, and fails to lament its contents.  Therefore the king, Jehoiakim, “shall have none to sit on the throne of David…”  Everyone shall die for his own sin.

Throughout today’s reading, listen for the repeated refrain, “…but they would not hear.”  Though the chronology skips around, the theme is resoundingly clear: Judah, Jerusalem, and her kings, have been fairly warned, yet they would not hear…  Everyone shall die for his own sin. 

Our verse for this week is Hebrews 8:10: For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law into their minds, and write them on their hearts, and I will be their God, and they shall be my people. 

Jeremiah 34 through 36.  Now let’s read it!

The word of the LORD had first come to Jeremiah almost forty years ago, during the reign of King Josiah.  And in those first words the LORD warned Jeremiah: “I am watching over my word to perform it… I will declare my judgments against them, for all their evil in forsaking me. They have made offerings to other gods and worshiped the works of their own hands.”

You know, and I know, that there is no escape from the judgment to come.  The storm of destruction was formed on the horizon and propelled by the LORD’s hand long before Zedekiah was born.  Jerusalem will fall, as the LORD must be true to His word.  Jeremiah has pushed hard at the king and his subjects to accept this fate and allow the LORD to spare their lives, insisting that while the kingdom will end, “everyone shall die for his own sin. Each man who eats sour grapes, his teeth shall be set on edge.” 

Sprinkled throughout are promises of the LORD’s faithfulness to His chosen.  In chapter 31, the LORD reminds His people that they will not be forsaken forever:  Thus says the LORD of hosts, the God of Israel: "Once more they shall use these words in the land of Judah and in its cities, when I restore their fortunes: "'The LORD bless you, O habitation of righteousness, O holy hill!'  In chapter 32, Jeremiah buys a field – an odd transaction during a siege – to illustrate his faith that the land will one day be restored. 

And finally, in chapter 33 the LORD compares His covenant with David to his covenant with the fixed order of heaven and earth…”  If His covenant with day and night cannot be broken, then neither can His promise to David’s descendants.   

Our verse for this week is Hebrews 8:10: For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law into their minds, and write them on their hearts, and I will be their God, and they shall be my people. 

Jeremiah 31 through 33.  Now let’s read it!

In recent chapters the stories have seemingly bounced around haphazardly but the theme is constant: Jeremiah has been competing for the ear and trust of his people.  The loneliness that he expresses is compatible with his experience.  But consider for a moment the troubling times we’re reading about. 

Imagine life for the residents of Jerusalem.  When Babylon was rounding up their country’s leading citizens, those left behind were not wealthy, connected, or skilled enough to deport.  Their nation and king know peace only as long as they bow to Babylon’s yoke.  Prophets are plentiful, promising that soon their kingdom, pride, and fortunes will be restored.  Only Jeremiah warns that the worst is yet to come.  Whom should they believe? 

Imagine life for the exiles in Babylon.  They existed in a strange limbo between prison and freedom, restricted from returning home yet permitted to function, in some ways, as contributing citizens of their new land.  As in Jerusalem, most of the prophets foretell a quick end to their troubles.  Yet Jeremiah promises seventy years?  What emotions, desires, and experience factor into deciding which message to trust?    

This stuff is heavy.  The story is real.  Confusion and despair make sense.  Stick with it so you can feel the weight of it.  And remember that Jeremiah’s been doing this for decades. 

Our verse for this week is Hebrews 8:10: For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law into their minds, and write them on their hearts, and I will be their God, and they shall be my people. 

Jeremiah 28 through 30.  Now let’s read it!

At the beginning of chapter 26, Jeremiah recalls events from four years earlier, at the beginning of Jehhoiakim’s reign.  Judah was a vassal of Egypt at the time, and Jeremiah was sent to warn the king and his court that it is neither Egypt, nor Babylon, that they should fear:  “Thus says the LORD: If you will not listen to me, to walk in my law… and to listen to the words of my servants the prophets… then I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth.” 

The final chapter moves forward a dozen years.  Judah is now subject to Babylon, and Zedekiah is enthroned as Nebuchadnezzar’s puppet.  It smells like there’s a conspiracy afoot among the rulers in the region to buck Babylon’s power.  Jeremiah warns against this.  In fact, the LORD has ordained Babylon’s position: “Now I have given these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant…”  The LORD promises to punish any nation that will not serve Babylon, and to spare the nations that do. 

Listen for common threads throughout today’s reading.  Prophets, good and bad, are a repeated subject.  So is the stubbornness of Judah’s rulers. Notice where and to whom Jeremiah makes his proclamations, and consider the trouble it gets him in.  Finally, and significantly, notice the LORD’s sovereign control over the story.  If Judah ascends, it is because of the LORD’s hand; if Babylon ascends, it is likewise because of the LORD’s hand. 

Our verse for this week is Hebrews 8:10: For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law into their minds, and write them on their hearts, and I will be their God, and they shall be my people. 

Jeremiah 25 through 27.  Now let’s read it!

To frame these oracles, it’s time for a history review.  2 Kings lets us know that King Josiah (Jehoahaz’ father) had died trying to thwart Egypt’s advance against Babylon.  Judah placed Jehoahaz on the throne in Josiah’s stead, but the Pharaoh, on his way back through Jerusalem, took Jehoahaz captive and placed Jehoiakim on the throne. 

During Jehoiakim’s reign the political winds turned and Judah came under Babylonian rule.  Jehoiakim rebelled however, and Babylon was amassing its forces against him when he died in 598 B.C.  His son Jeconiah (who’s named Jehoiachin in 2 Kings), eighteen years old and three months into his reign, gave himself up to the king of Babylon. 

To release his siege of Jerusalem, 2 Kings 24 tells us that Nebuchadnezzar carried off all the treasures of the house of the LORD, and the treasures of the king’s house… He also carried away all the officials and all the mighty men of valor, 10,000 captives, and all the craftsmen and smiths.  None remained, except the poorest people of the land… Further, the king of Babylon made Mattaniah, Jehoiachin’s uncle [and Josiah’s remaining son], king in his place, and changed his name to Zedekiah.

It’s unclear why the author is dropping these oracles in here – especially when some of them could be two decades old – except that it’s possible there was a Judean hope that one of these rulers will return to the throne.  Even imagining their homecoming would give a glimmer of hope that there will be a homeland for them to return to.  Jeremiah’s challenge all along has been to convince the remaining Judeans that no hope remains; perhaps he is simply checking any glimpses of optimism off the list.   

Optimism-crushing is certainly the theme in the rest of today’s reading.  In chapter 23, the LORD calls Judah a burden, and promises to cast them off.  He even declares opposition to the prophets “who prophesy the deceit of their own heart, who think to make my people forget my name…”  In chapter 24 Jeremiah recalls a vision from Nebuchadnezzar’s earlier seige, in which the LORD promises to protect the exiles and reject the remnant in Jerusalem, promising to “send sword, famine, and pestilence upon them, until they shall be utterly destroyed from the land that I gave to them and their fathers.”

Our verse for this week is Hebrews 8:10: For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law into their minds, and write them on their hearts, and I will be their God, and they shall be my people. 

Jeremiah 22 through 24.  Now let’s read it!

When the LORD promises Jeremiah today that “Behold, I am bringing such disaster upon this place that the ears of everyone who hears of it will tingle,” I’m reminded of the two other instances in which the LORD used these exact words.  Each time – with Samuel, Manasseh, and now with Jeremiah’s generation – it was a warning of such tremendous upheaval that no one could doubt it was divinely ordained.  It’s safe to assume that the LORD’s higher priority is the same here as it was in the days of Moses: one way or another, all the earth shall be filled with the glory of the LORD.

In chapter 19 the LORD gives Jeremiah another object lesson: smash a flask before the elders of the people, for “So will I break this people and this city, as one breaks a potter’s vessel, so that it can never be mended.”  Though it was now under a puppet ruler and many of its ruling class had been exiled, Jerusalem was still intact.  The nation survived, even as a vassal of Babylon.  But it would not last. 

Resistance to this proclamation will fill the coming chapters.  When Jeremiah takes his message to the steps of the Temple, in chapter 21, Pashur the priest beats him, and puts him in stocks.  This drives Jeremiah into another lament, grieved that whenever he cries out “Violence and destruction!” he hears many whispering: “Denounce him!  Let us denounces him!” 

It’s no wonder that he sees terror on every side.  Yet listen closely, for in the midst of his grief, the prophet will sing. 

Our verse for this week is Lamentations 3:22-23: The steadfast love of the LORD never ceases; His mercies never come to an end; they are new every morning; great is your faithfulness.

Jeremiah 19 through 21.  Now let’s read it!

In the middle of today’s reading comes a message of hope.  “If you listen to Me…” declares the LORD, and “keep the Sabbath day holy and do no work on it, then there shall enter by the gates of this city kings and princes who sit on the throne of David… And this city shall be established forever.”  This presents a tension that will go unresolved: has the LORD changed His mind about the promised destruction?  Is He making a final offer of restoration?  Or does He know His offer will go unheeded, and this only serves to confirm His judgment against them? 

In chapter 18 the LORD might be addressing these very questions. He reminds Judah that “If at any time I declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, and if that nation…turns from its evil, I will relent of the disaster that I intended to do to it.”  However, their response so astounds Him that He challenges them to “Ask among the nations, Who has heard the likes of this?” 

Our verse for this week is Lamentations 3:22-23: The steadfast love of the LORD never ceases; His mercies never come to an end; they are new every morning; great is your faithfulness.

Jeremiah 16 through 18.  Now let’s read it!

The prophet dropped this in yesterday, almost midsentence, as though someone ran into the room and cried “We’re under attack!”  Chapter 13 finds us on the other side of this invasion, as a few clues in today’s reading reveal that the LORD’s promise to “pluck up” His “evil neighbors” has been fulfilled.   

First, in the object lesson at the beginning of chapter 13, Jeremiah is told to “Go to the Euphrates” and hide his loincloth there in a cleft of the rock.  The Euphrates does not flow through Israel.  It’s unknown whether Jeremiah was forcibly exiled, or whether he voluntarily followed his countrymen east, but we’ve gotten our first clue that the situation has changed.

A second clue is found in the LORD’s words to the king and the queen mother: ‘Take a lowly seat, for your beautiful crown has come down from your head.’  The cities of the Negeb are shut up, with none to open them; all Judah is taken into exile, wholly taken into exile.  The crown’s removal is past tense; exile is in the present.  Judah is experiencing the first taste of the LORD’s rejection.

There is so much more to observe today, but I’ll guide you to attend to two details.  In chapter 14, the author records a prayer where Judah calls on the LORD, ‘O you hope of Israel, its savior in time of trouble, why should you be like a stranger in the land, like a traveler who turns aside to tarry for the night?  Why should you be like a man confused, like a mighty warrior who cannot save?”  What are they saying about the LORD here?

Later, we find Jeremiah back in Judah where he laments his treatment as “a man of strife and contention to the whole land!  I have not lent, nor have I borrowed, yet all of them curse me.”  When the LORD promises “If you return, I will restore you…” He infers that Jeremiah has even decided to hang up his mantle.  As He did yesterday, the LORD responds with gentle rebuke, and a promise that “I will make you to this people a fortified wall of bronze; they will fight against you, but they will not prevail over you.”

We’ve seen this before, haven’t we?  Just as in chapter 1, Judah, in distress, needs a savior.  And the LORD promises deliverance – not for them, but for his mouthpiece. “For I am with you,” He promises Jeremiah, “to save you and deliver you.” 

Our verse for this week is Lamentations 3:22-23: The steadfast love of the LORD never ceases; His mercies never come to an end; they are new every morning; great is your faithfulness.

Jeremiah 13 through 15.  Now let’s read it!

In chapter 11 the LORD uses a fascinating descriptor: “A conspiracy exists,” He says, “among the men of Judah and the inhabitants of Jerusalem… The house of Israel and the house of Judah have broken my covenant that I made with their fathers.”  This reminds us that, from the LORD’s perspective, obedience to Him was not a choice; for Israel, for Judah, it was not one option among many.  Therefore, “What right has my beloved in my house, when she has done many vile deeds?”  In fact, he again commands Jeremiah, “Do not pray for this people… for I will not listen.”  The coming disaster that they cannot escape, is – from the LORD’s perspective – deserved. 

In chapter 12 Jeremiah again raises his voice in complaint: “Why does the way of the wicked prosper?”  Read what follows closely.  This is not an abstract complaint about the state of the world.  This is a criticism of how the LORD manages things: “…You plant them, and they take root; they grow and produce fruit…”  Listen just as intently to the LORD’s response: there is a gentle reprimand of the prophet, a greater rebuke of his nation, and finally a promise that justice will have the final say. 

As I’ve often reminded, the subject of this Bible is the LORD.  It is not Judah, or Jeremiah, or the voice out of the north country.  The primary subject is neither Judah’s failure nor Jeremiah’s despair.  This was sublimely affirmed in yesterday’s benediction: “but let him who boasts boast in this, that he understands and knows me, that I am the LORD who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the LORD.”  I encourage you to listen intently to how His words reveal His character and priorities in today’s passage.    

Our verse for this week is Lamentations 3:22-23: The steadfast love of the LORD never ceases; His mercies never come to an end; they are new every morning; great is your faithfulness.

Jeremiah 10 through 12.  Now let’s read it!

It’s no wonder that by the end of chapter 8 Jeremiah is driven to lament: “My joy is gone; grief is upon me; my heart is sick within me…”  This is the tense position of the prophet that I alluded to yesterday.  Jeremiah carries the weight of knowledge: clear vision of both his countrymen’s sin and of the LORD’s word.  Consider the LORD’s observation in chapter 9: “Let everyone beware of his neighbor, and put no trust in any brother… Heaping oppression upon oppression, and deceit upon deceit, they refuse to know me, declares the LORD.”  Is it a relief that the LORD sees what Jeremiah sees? 

Even He grieves over Jerusalem’s destruction: “Shall I not punish them for these things? Declares the LORD… I will take up weeping and wailing for the mountains, and a lamentation for the pastures of the wilderness, because they are laid waste… I will make Jerusalem a heap of ruins, a lair of jackals, and I will make the cities of Judah a desolation, without inhabitant.” 

At the end of chapter 9 there is a benediction of sorts, proclaiming the steadfast love, justice, and righteousness of the LORD.  This is a striking interjection and worth our attention.  Is this reminder `for the men of Judah, for Jeremiah, or for the future reader?    

Our verse for this week is Lamentations 3:22-23: The steadfast love of the LORD never ceases; His mercies never come to an end; they are new every morning; great is your faithfulness.

Jeremiah 7 through 9.  Now let’s read it!

In the eighteenth year of Josiah’s reign the king will commission a restoration of Solomon’s Temple, during which the book of the law is rediscovered, and reforms are instituted.  Jeremiah’s ministry begins five years before this, and the picture he presents in the opening chapters is desolate. 

Remember how knowledge is distributed when reading Jeremiah.  In the opening paragraph of the book you’re told that Jeremiah ministered through five kings, until the captivity of Jerusalem.  This means that the author – and you – knows about the sweeps Babylon made in 603 and 598, and the final destruction of Jerusalem in 586.  Jeremiah, forty years before this, was told by the LORD that out of the north disaster shall be let loose upon all the inhabitants of the land. 

Keeping this straight is critical to reading the prophets.  You know the end of the story; the characters don’t.  The prophet stands between, often knowing where history is headed but not knowing how it will unfold.  The king and advisers in 626 don’t know that in 40 years it will all be over; neither do the people of the land, many of whom will lose everything within a generation.  They’re allowed to live, to hope, to respond to the LORD or to reject Him within these pages.  Patience will allow the story to unfold as the author masterfully intends.   

Jeremiah’s mission is to accurately proclaim the word of the LORD; his mission also entails calling the nation to repentance even when he is virtually certain this will go unheeded, even while he knows judgment is marshalling its forces.  Chapter 4 opens with a hopeful if/then proposition: “If you return,” and “if you remove your detestable things from My presence…” and if you swear ‘As the LORD lives,’ in truth, in justice, and in righteousness, then nations shall bless themselves in him, and in him shall they glory. 

And what does returning look like? While Judah may have maintained the covenant outwardly, the LORD demands that they circumcise their hearts… lest my wrath go forth like fire…  Wicked men are found among my people; they know no bounds in deeds of evil; they judge not with justice the cause of the fatherless… and they do not defend the rights of the needy.  Shall I not punish them for these things? 

Our verse for this week is Lamentations 3:22-23: The steadfast love of the LORD never ceases; His mercies never come to an end; they are new every morning; great is your faithfulness.

Jeremiah 4 through 6.  Now let’s read it!

You might recall from 2 Kings that Josiah reigned near the end of Judah’s term.  Jeremiah’s parents would have remembered the treacherous days of Manasseh, when the LORD had promised by His servants the prophets, “Because Manasseh…has done more evil than all the Amorites did… Behold, I am bringing upon Jerusalem and Judah such disaster that the ears of everyone who hears of it will tingle… And I will forsake the remnant of my heritage and give them into the hand of their enemies.”   

Jeremiah would see this promise fulfilled, as evidenced by the first paragraph of this book.  In fact, it appears that Jeremiah’s calling coincides with the start of a countdown, around 40 years before the ultimate fall of Jerusalem.  In Jeremiah’s first vision Jeremiah is let in on this secret: “Out of the north disaster shall be let loose on all the inhabitants of the land.  For behold, I am calling all the tribes of the kingdoms of the north… and they shall come, and every one shall set his throne at the entrance of the gates of Jerusalem… and I will declare my judgments against them, for all their evil in forsaking me.” 

The remainder of this oracle is encouragement for Jeremiah.  In fact, listen as the LORD promises to build defenses, but not for Judah!  “To all to whom I send you,” declares the LORD, …whatever I command you, you shall speak.  Do not be afraid of them, for I am with you.”  Pay attention throughout this book to Jeremiah’s emotions and the LORD’s encouragement – and consider the times in which Jeremiah lived.

In the final two-thirds of today’s reading Jeremiah presents the LORD’s case against His people.  The LORD laments over Israel’s covenantal failure: “I remember the devotion of your youth, your love as a bride, how you followed me in the wilderness, in a land not sown.  Israel was holy to the LORD, the firstfruits of His harvest.”  One metaphor of note is that of infidelity – especially marital infidelity.  This surfaced sparingly in Isaiah, but becomes a strong image in these opening chapters of Jeremiah.  This is how seriously the LORD takes His covenant with them, and He wants them to know why they are being judged. 

Our verse for this week is Acts 1:8: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.

Jeremiah 1 through 3.  Now let’s read it!

A crescendo has been building; perhaps you’ve felt it.  Like a great sermon this book of Isaiah achieves a climax that is both earth-shattering and utterly predictable.  It will feel like a surprise that you knew was coming.  Chapter 64 concludes the prayer that began yesterday, and in chapter 65 the LORD proves – simply by giving a response – His total distinction from the idols He’s been dismissing. 

The LORD answers, but also reveals that His plans are more profound and universal than Israel’s temporal concerns.  When He announces “Behold, I create new heavens and a new earth, and the former things shall not be remembered…” He is answering and exceeding the prophet’s prayer that the LORD would rend the heavens.  Israel will not simply be restored, but the world itself will be reordered: people “shall build houses and inhabit them, they shall plant vineyards and eat their fruit.” No longer shall they “build and another inhabit; they shall not plant and another eat.”  Furthermore, “The wolf and the lamb shall graze together; the lion shall eat straw like an ox… they shall not hurt or destroy in all my holy mountain.” 

And the upheaval is not complete.  In chapter 66 the LORD asks, “What is the house that you would build for me, and what is the place of rest?” for “Heaven is my throne, and earth is my footstool.”  The LORD compares the one who would slaughter an ox to one who would kill a man, the one “who sacrifices a lamb” to “one who breaks a dog’s neck.”  For when the LORD called, “no one answered; when I spoke, they did not listen; but they did what was evil in my eyes, and chose that in which I did not delight.”  “But this is the one to whom I look: he who is humble and contrite in spirit and trembles at my word.”  In the end, we find the beginning. 

Try to listen as an Israelite sitting in the shadow of Solomon’s abandoned temple; or as an exile standing on the banks of the Euphrates.  The LORD’s answer to his prayer is to rewrite the patterns of history and nature and worship itself.  Is this comfort? 

Our verse for this week is Acts 1:8: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.

Isaiah 64 through 66.  Now let’s read it!

Isaiah 61 is a prime illustration of this dilemma.  In chapter 61, the prophet proclaims that “The Spirit of the LORD is upon me… to proclaim the year of the LORD’s favor…”  Put yourself into the imagination of the Jewish listener.  You are the poor one; you are the brokenhearted, the captive, the prisoner.   What does it mean for the prophet to declare the Year of the LORD’s favor?  What does it mean to be healed, released, unbound? 

This approaching moment – a Day or Year of the LORD – will be definitive and singular, yet its impact will vary according to ones’ relationship and obedience to the LORD.  Tables will be turned and overturned.  It will be a moment of both vengeance and freedom.  Foreigners will tend the flocks, and dress the vines, and plow the fields for Israel, but “you shall be called the priest of the LORD; they shall speak of you as ministers of your God… For I, the LORD, love justice…” 

The final oracle reads again like a Psalm of memory: “I will recount the steadfast love of the LORD, the praises of the LORD, according to all that the LORD has granted us.”  It remembers when the LORD “became their savior,” how Israel “rebelled and grieved the Holy Spirit; therefore He turned to be their enemy, and Himself fought against them.” However, when Israel “remembered the days of old, of Moses and his people…” he also remembered to pray, “Look down from heaven and see… For you are our Father…our Redeemer of old is your name…”

Our verse for this week is Acts 1:8: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.

Isaiah 61 through 63.  Now let’s read it!

Yesterday’s attention was on the LORD’s promised servant, and his dissimilarity with the present leaders of Israel.  Today, the prophet shifts abruptly to the failure of idolatry.  There is a mixture of metaphor and literal practices that grant vivid images of both idolatrous activities and of God’s perspective on them.   Listen, especially in the first half of today’s reading, to the emotion the LORD conveys: anger, disappointment, even frustration: “Have I not held my peace, even for a long time,” He asks, “and you do not fear me?

However, as we saw earlier in Isaiah, the prophet cannot keep quiet about the future restoration for long.  “A Redeemer will come to Zion,” he proclaims in chapter 59, “And as for me, this is my covenant with them,” says the LORD: “My Spirit that is upon you, and my words that I have put in your mouth, shall not depart out of your mouth…”  Later, the prophet decrees to Israel, “Arise, shine, for your light has come, and the glory of the LORD has risen upon you… Whereas you have been forsaken and hated, with no one passing through, I will make you majestic forever, a joy from age to age.” 

And again you’ll note that the prophet’s eyes seem to be looking beyond, “The sun shall be no more your light by day, nor for brightness shall the moon give you light; but the Lord will be your everlasting light, and your God will be your glory.”           

Our verse for this week is Acts 1:8: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.

Isaiah 57 through 60.  Now let’s read it!

The passage is bookended by a rebuke of Israel’s leaders, who despise the name of the LORD “continually all the day,” and act as shepherds but “who have no understanding,” for “they have all turned to their own way, each to his own gain...”  But in between these reprimands the LORD introduces the Servant, one who “will act wisely; he shall be high and lifted up, and shall be exalted…”

However, chapter 53 sets a key contrast between this servant and those who turn to their own gain.  His lot will be to suffer: “despised and rejected by men: a man of sorrows, and acquainted with grief… wounded for our transgressions, crushed for our iniquities…”  This the servant will give willingly, for “it was the will of the LORD to crush him… by his knowledge shall the righteous one, my servant, make many to be accounted righteous…”

And the recipients of this salvation will not simply be of Israel, for the Lord GOD, who gathers the outcasts of Israel, declares: “I will gather yet others to him besides those already gathered.”  Therefore, “Let not the foreigner who has joined himself to the LORD say, ‘The LORD will surely separate me from His people…” 

As you listen today, pay attention to words and ideas that would have caused comfort to the oppressed in Jerusalem, to the exiled in Assyria and Babylon.  Listen also for those which strain credulity, about the promised servant, about how he would reign, and about what that reign would represent.   

Our verse for this week is Acts 1:8: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.

Isaiah 52 through 56.  Now let’s read it!

And there are still other occasions when the prophet himself is speaking.  Initially the prophet grieves to the LORD: “I have labored in vain; I have spent my strength for nothing and vanity…”  He later affirms His restoration, boldly proclaiming his commission to the people: “The Lord GOD has given me the tongue of those who are taught, that I may know how to sustain with a word those who are weary… The Lord GOD helps me; therefore I have not been disgraced… Who will contend with me?  Let us stand up together.  Who is my adversary?  Let him come near to me…”

A second significant pattern is the interweaving of temporal concerns and what seems to be a more universal salvation.  To Israel the LORD compares His love to that of a mother: “Can a woman forget her nursing child, that she should have no compassion on the son of her womb?”  Furthermore, Israel’s restoration is no overwhelming task for the LORD: “Look to Abraham your father, and to Sarah who bore you; for he was but one when I called him, that I might bless him and multiply him.” 

But there is something yet more, for to the prophet the LORD declares:  “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to bring back the preserved of Israel.  I will make you a light for the nations, that my salvation may reach to the end of the earth.”  Something bigger than even the restoration of Israel is coming, and in time her borders “will be too narrow” for her inhabitants.

Our verse for this week is Acts 1:8: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.

Isaiah 49 through 51.  Now let’s read it!

From reading 2 Kings you know that Judah had chafed under Babylon’s dominance, even allying, again, with Egypt, in an attempt to withstand them.  In 2 Kings 25 we read that Jerusalem, under Zedekiah, withheld tribute, was besieged, and destroyed by Nebuchadnezzar’s army.  But less than fifty years later, Isaiah’s promises about Babylon’s demise would be fulfilled.  Cyrus, commander of the Medes and the Persians, would make Babylon’s expansive rule a brief one.

Today’s oracles are addressed to Cyrus himself, to Babylon, and to Israel, the house of Jacob.   The LORD calls Cyrus “His anointed, whose right hand I have grasped, to subdue nations before him, and to loose the belt of king… I will go before you,” the LORD promises, “and level the exalted places… I will give you treasures of darkness and the hoards in secret places…”  This seems an odd promise – though not an unprecedented one – for the LORD to make to the ruler of Persia. 

The LORD’s twofold purpose is soon made clear, however.  This gift to Cyrus is given first “that you may know that it is I, the LORD, the God of Israel, who call you by your name.”  Second, Cyrus is lifted up “For the sake of my servant Jacob, and Israel my chosen…”  The LORD asserts both that the Israel story is not over, and Cyrus did not accomplish this either by his own hand or with the help of other gods. 

To Babylon, the LORD is equally clear about both their successes and their eventual demise: “I was angry with my people; I profaned my heritage; I gave them into your hand; you showed them no mercy.”  He first reminds Babylon, and Israel, that Babylon’s gods “stoop; they bow down together; they cannot save the burden, but themselves go into captivity.”  He then tells Babylon that its security is fleeting, ill-placed:  “But evil shall come upon you, which you will not know how to charm away; disaster shall fall upon you, for which you will not be able to atone; and ruin shall come upon you suddenly, of which you know nothing.” 

This is important: Babylon was simply the tool with which the LORD punished Israel.  They say in their heart, “I am, and there is no one besides me” (which is exactly how the LORD had described Himself), and, however useful at one time, they will be delivered up for their sins.  They hold no special place in the LORD’s heart; that is reserved specially for Israel. 

Our verse for this week is 1 John 1:9: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

Isaiah 45 through 48.  Now let’s read it!

For the past few chapters, the LORD has been building His case on two complementary fronts.  First, that He, the LORD, is the only God worth paying attention to, and, second, that idols have not proven their effectiveness.  This sermon – and a thousand years of religious history – achieves a crescendo where these two points intersect in chapter 44, verse 6: Thus says the LORD, the King of Israel, and his Redeemer, the LORD of Hosts: “I am the first and the last; beside me there is no god.” 

To Abram the LORD said, “Go where I tell you.”  In the Sinai covenant He commanded: “Put no other gods before Me.”  Now through Isaiah, at least ten centuries after Abram was promised a great nation…at least six centuries after Israel was set aside for the LORD as  “… kingdom of priests and a holy nation…”  Israel is definitively told: there is no other,“…and you are my witnesses!” 

This pronouncement cannot be overstated.  The LORD had allowed Israel – and the nations – to witness both His own strength and idols’ impotence.  Not only has the prophet delivered a sermon, but history has delivered a sermon.  The LORD reminds Israel of their experience: “Who is like me?  Let him proclaim it.  Let him declare and set it before me, since I appointed an ancient people.  Let them declare what is to come, and what will happen.”  Therefore, He insists that they: “Fear not, nor be afraid…”  This is as bold and unequivocal a statement as you’ll find in the Bible.  The LORD, calling on anyone to prove Him otherwise: “Is there a God beside me?” He asks.  “There is no rock; I know not any.”

Our verse for this week is 1 John 1:9: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

Isaiah 43 and 44.  Now let’s read it!

Chapter 41 shifts to the voice of the LORD, who makes a bold assertion: “I, the LORD, the first, and with the last; I am He.”  This builds a claim that the LORD makes over the next few chapters: the God who chose Israel, who helps them, who winnows them, is the only God.  He challenges idols to: “Set forth your case…tell us the former things…tell us what is to come…that we may know that you are gods.” 

Chapter 42 begins a reset – almost as though a covenant is being re-established.  It begins with a reminder of the LORD’s sovereignty: “…who created the heavens and stretched them out…” then commends Israel to remember how it was chosen to be “a light for the nations.” However, the LORD has given them up to the plunderer, because they would not walk in His ways. 

Some believe that Isaiah is not responsible for all the oracles in the book that is his namesake.  This would not be unusual: the books of Samuel are named so because of their first big character, not because Samuel penned their entirety.  I mention this because I want you to notice some subtle changes in the literature from here forward.

First, we’ve lost the formula “And the word of the LORD came to me…”  that reflected a first-person intimacy, which is absent in the second half of the book.  Second, Assyria completely drops out of the story as an immediate character, as though they no longer exist or no longer matter.  And while Babylon takes Assyria’s place in the prophet’s mind, you’ll notice also that the prophet’s concerns range mostly beyond even them: to a time of restoration and peace, when Jacob’s people will outlast even these mighty kingdoms.  None of this necessarily forces Isaiah himself out of the picture; but it’s important to notice that the tenor and concerns have changed. 

Our verse for this week is 1 John 1:9: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

Isaiah 40 through 42.  Now let’s read it!

Chapter 39, however, opens with a line that should immediately trigger suspicion: At that time Merodach-baladan the son of Baladan, king of Babylon, sent envoys and letters and a present to Hezekiah.   You’ll remember that Babylon is in the foreground when the LORD promises to “…put an end to the pomp of the arrogant…”  Hezekiah receives their envoys; Isaiah is piqued, and lets Hezekiah know how this will all end. 

There is a lot of intrigue here.  Babylon and Assyria were not friendly with each other.  Babylon had chafed under Assyrian rule for centuries, and was perpetually looking for the upper hand.  Sennacherib spent most of his reign trying to subdue them.  Isaiah and Hezekiah both would have known this history.  Judah had just survived its dalliance with Egypt, and now Babylon is hoping to befriend them?  It’s possible that Isaiah smells a rat, and wishes that Hezekiah did too. 

But be careful about drawing a moral conclusion about Hezekiah’s act.  Was it profound carelessness with the LORD’s goodness?  Was it pride?  Was it testing Assyria’s patience?  Isaiah doesn’t name Hezekiah’s error; in fact, what feels like a consequence might only be foresight.  More important to the author is this insight into Hezekiah’s thoughts: At least “there will be peace and security in my days.” 

Our verse for this week is 1 John 1:9: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

Isaiah 38 and 39.  Now let’s read it!

In chapter 36 The Rabshakeh – Sennacherib’s general – approaches the walls of Jerusalem with a sinister question: “On what do you rest this trust of yours?”  Is it Egypt?  Is it Hezekiah?  Is it the LORD? 

Imagine the scene as his arrogance pours forth: his words are not for Hezekiah; they are for Hezekiah’s soldiers, for their families, for the people of Jerusalem.  Against this siege, for how long will their food and water last?  Unless Egypt comes to their aid, for how long will the walls hold? 

Picture the men on the wall, listening as The Rabshakeh turns their God against them: “Is it without the LORD that I have come up against this land to destroy it?  The LORD said to me, ‘Go up against this land and destroy it’”   This is not only a fight between nations or gods, this is a battle over who is really telling the truth about the LORD.    Is it Isaiah and Hezekiah… or this general who has the Assyrian army standing behind him? 

Assyria has Hezekiah right where it wants him, with nowhere to turn.  Ironically, this is exactly where the LORD wants him as well.  The political and spiritual turning point of the story comes early in chapter 37, as Hezekiah casts his lot and the LORD responds. 

Our verse for this week is 1 John 1:9: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

Isaiah 36 and 37.  Now let’s read it!

The remaining visions today proclaim the strength and zeal of the LORD.  In chapter 32 Isaiah describes what life will be like in the day when “…a king will reign in righteousness, and princes will rule in justice.”  This is followed by warnings to those who are presently at ease, and encouragement for those who seek His salvation.  Even “all the host of heaven shall rot away, and the skies roll up like a scroll.”

In the very center of today’s reading, the LORD reminds Judah of His ultimate purpose: “Now I will arise,” says the LORD, “now I will lift myself up; now I will be exalted.”  This is critical language.   The LORD doesn’t need Judah, or Israel, or Assyria to lift Him up.  The LORD can carry Himself.  “The LORD is exalted, for He dwells on high… He will be the stability of your times, abundance of salvation, wisdom, and knowledge.”  He alone is judge, lawgiver, and king. 

As you’ll see tomorrow, these proclamations come as Assyria’s army marches across the desert toward Judah.  These aren’t abstract assertions; Isaiah is preaching on the eve of trial: “Say to those who have an anxious heart, ‘Be strong; fear not!  Behold, your God will come with a vengeance, with the recompense of God.  He will come and save you.”

Our verse for this week is 1 John 1:9: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

Isaiah 31 through 35.  Now let’s read it!

After Sennacherib took the Assyrian throne around 705 B.C., he spent his first year subduing a revolt in Babylon.  Egypt took advantage of this distraction and sent emissaries to Judah, trying to forge an alliance with King Hezekiah.  Up to this point, Judah had been under nominal Assyrian control –Hezekiah’s father had asked Sennacherib’s father for help against Israel and Aram – and Sennacherib quickly turned his army westward to deal with them. 

The LORD is displeased with Hezekiah on multiple fronts:  “Ah, stubborn children,” He declares in chapter 30, “Who carry out a plan, but not mine, and who make an alliance, but not of My Spirit, who set out to go to Egypt, without asking for My direction, to take refuge in the protection of Pharaoh!”    

The LORD has at least three charges against Judah.  First, obviously, is that Judah did not consult Him regarding this plan.  That may sound petty, unless you consider that Judah’s primary covenant was with the LORD; they were His treasured possession, not Assyria’s or Egypt’s.  A concurrent charge is that asking Egypt for help was an acknowledgement that the LORD couldn’t protect them.  Judah was both unfaithful and faithless. 

But third, Deuteronomy 17 strictly forbids Israel’s king from causing the people to acquire horses from Egypt, “since the LORD has said to you, ‘You shall never return that way again.’” Egypt, that land of both refuge and slavery, was a perpetual tease throughout the Exodus and now, 600 years later, sustains its siren call. 

In the background of these visions listen for the sounds of soldiers and horses, of chariots and siege works, of tumult and fear.  It’s into this cacophony that Isaiah promises that “The LORD will cause His majestic voice to be heard… The Assyrians will be terror-stricken at the voice of the LORD, when He strikes with His rod… Battling with brandished arm, He will fight with them…” 

Our verse for this week is James 1:22: But be doers of the word, and not hearers only, deceiving yourselves.

Isaiah 28 through 30.  Now let’s read it!

Most of today’s reading is an exposition of the coming day when the LORD “will punish the host of heaven… and the kings of the earth.”  In that day, “The moon will be confounded, and the sun ashamed, for the LORD of hosts reigns on Mount Zion in Jerusalem, and His glory will be before His elders.”  In that day Judah will sing, “We have a strong city; He sets up salvation as walls and bulwarks…”  In that day, “Leviathan” will be punished; in that day, “A pleasant vineyard” will be kept by the LORD.

The middle chapters today read more like a psalm than a vision.  Often referring to the LORD in the second person, the prophet sings to Him, “You have done wonderful things, plans from of old, faithful and sure.”  The prophet implores his hearer to “Trust in the LORD forever, for the LORD God is an everlasting rock.” 

Let the words of the prophet wash over you today.  After an oracle against Tyre and Sidon in which the LORD informs them that it is He who has wrought their destruction, Isaiah’s attention looks wholly beyond Tyre, and Assyria, and the Chaldeans, to his great central concern: “O LORD our God, other lords have ruled over us, but Your name alone we bring to remembrance.”

Our verse for this week is James 1:22: But be doers of the word, and not hearers only, deceiving yourselves.

Isaiah 23 through 27.  Now let’s read it!

And in Jerusalem, there is confusion and tumult, as Isaiah envisions the city under threat, “a day of tumult and trampling and confusion in the ‘Valley of Vision.’”  The prophet watches as houses are toppled to fortify the wall, as water is pooled to prepare for siege, while agonizing that its inhabitants refuse “…to look to Him who did it, or see Him who planned it long ago…”   For it is the LORD, not Assyria, who will “seize firm hold on you…and throw you like a ball into a wide land.” 

Yet once again, in the midst of this, there is hope far beyond that which any son of Abraham could imagine.  For there is coming a day when “the LORD will make Himself known to the Egyptians… and they will return to the LORD…” And “In that day there will be a highway from Egypt to Assyria… in that day Israel will be the third with Egypt and Assyria, a blessing in the midst of the earth.”  

Listen closely for how this hope extends both backward and forward, before the nation of Israel and beyond it.  In Genesis 12, the LORD promised that Abram “will be a blessing,” and that in him “all the families on earth will be blessed.”  Isaiah foresees the day when Judah’s purpose will be fulfilled, and Israel, Egypt, and Assyria will bow to the LORD. 

Our verse for this week is James 1:22: But be doers of the word, and not hearers only, deceiving yourselves.

Isaiah 19 through 22.  Now let’s read it!

Moreover, Philistia, Moab, and Cush would meet their demise as well.  You’ll recognize most of these names from Israel’s past, and each had delighted in the troubles of Israel and Judah.   These oracles are scattered throughout an undefined time period – some just after Isaiah promises Damascus’ fall in chapter 7, others after the fall of both Damascus and Samaria.   As we’ve seen in other places – most notably in the book of Judges – patterns and themes matter more to the author than chronology. 

Chapter 14 opens with a promise: “The LORD will have compassion on Jacob and will again choose Israel, and will set them in their own land…”  When you read you’ll notice that this promise is nested within a prophecy against Babylon.  There was nothing jarring to the Israelite mind in these oracles against other nations.  What do gods do?  They try to beat up on other gods.  And what do I want my gods to do?  I want my gods to provide protection and exact vengeance on other nations. 

The jarring part is the alarm that this ebb and flow of strife is not how it's supposed to be, and one day it will be put right.  The promise in these passages – and it’s an audacious one – is that the LORD alone has the ability and the integrity to end the chaos.  Not simply to exact vengeance, but to inaugurate an order that both mirrors and fulfills the promise of Genesis 1. 

Our verse for this week is James 1:22: But be doers of the word, and not hearers only, deceiving yourselves.

Isaiah 14 through 18.  Now let’s read it!

This conceit likewise drives the LORD’s anger at Babylon in chapter 13.  Over a century before Babylon will cast off its own Assyrian yoke and terrorize Jerusalem, Isaiah foretells the cause of its demise.  The day is coming when the LORD will put an end to the pomp of the arrogant, and lay low the pompous pride of the ruthless… And Babylon, the glory of kingdoms, the splendor and pomp of the Chaldeans, will be like Sodom and Gomorrah when God overthrew them. 

Between these judgments against the current and future nemeses of Judah is a series of promises of no mean significance.  First, the LORD promises that a remnant of Israel and the survivors of the house of Jacob will no more lean on him who struck them, but will lean on the LORD, the Holy One of Israel, in truth.  Second, there shall come forth a shoot from the stump of Jesse – a king in the line of David – and in that day the Lord will extend His hand a second time to recover the remnant that remains of His people…

Furthermore, it is promised that this shoot of Jesse will answer the call for justice, for: The Spirit of the LORD shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD… He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth;  

Our verse for this week is James 1:22: But be doers of the word, and not hearers only, deceiving yourselves.

Isaiah 10 through 13.  Now let’s read it!

It’s important to remember that prophecy is launched in a time and a place, with an original author and hearer and situation into which the prophet speaks.  Ahaz, grandson of Uzziah, is now on the throne in Jerusalem and is threatened by an alliance between Syria and Israel.  Isaiah is sent out to counsel him to trust that these two kingdoms will not stand.  The sign of a child that the LORD promises – which Ahaz resisted – will be fulfilled more than once. 

This is one of the few narratives in Isaiah, and you’ll notice that it flips between first- and third-person accounts.  The underlying themes are fear and faith.  When the northern threat emerges, the heart of Ahaz and the heart of his people shook as the trees of the forest shake before the wind.   When the LORD promises Ahaz that Ephraim and Syria will not stand, he warns “If you are not firm in the faith, you will not be firm at all.”  Later, when speaking to Isaiah alone, the LORD likewise cautions him, “Do not fear what [the people] fear…But the LORD of hosts, him you shall honor as holy.  Let Him be your fear, and let Him be your dread.” 

As we read earlier from Kings, Ahaz did not head this counsel.  Indeed, within a decade, the kingdom of Israel itself will be washed away.  And Isaiah, in chapter 8, is given the sign that Ahaz forfeited.  But Assyria will not be satisfied with Samaria and Damascus, for the Lord will allow the “River of Assyria” to rise over all its channels and go over all its banks, and it will sweep on into Judah…

Chapter 9 is devoted to the LORD’s anger and judgment against the Northern Kingdom.  In fact, just so there is no misunderstanding, in one sequence all the synonymous titles for the Northern Kingdom – Jacob, Israel, Ephraim, and Samaria – come in brisk succession.  You’ll remember from the book of Kings that this is not simply because they have risen against Judah, but because they had abandoned the LORD from the very beginning. 

But embedded in this is a message of hope for the land of Zebulun and Naphtali, for in the latter time [the LORD] has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations… For the child will be born as promised, and of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. 

Our verse for this week is James 1:22: But be doers of the word, and not hearers only, deceiving yourselves.

Isaiah 7 through 9.  Now let’s read it!

In chapters 3 and 4 the LORD promises “…to enter into judgment with the elders and princes of His people…” Listen for the accusations He levels, and later, when again promising a day when the branch of the LORD shall be beautiful and glorious, there will appear over Mount Zion a familiar sight: “a cloud by day, and smoke and the shining of flaming fire by night.”

In the middle of chapter 5, Isaiah draws a critical distinction: “Man is humbled, and each one is brought low…But the LORD of hosts is exalted in justice, and the Holy God shows Himself holy in righteousness.”  Multiple times throughout these opening chapters, the LORD is not satisfied to refer to Himself simply by name, but insists that His right to judge is based upon a holiness and righteousness that man does not possess. 

This is crucial to the indictment against Israel.  The LORD Himself is the horizon against which Isaiah can declare, “Woe to those who call evil good and good evil… who are wise in their own eyes.”   The LORD planted a vineyard and gave it everything it needed; what more was there to do for it?  Why did it not produce good grapes? 

The commissioning of Isaiah in chapter 6 occurs “In the year that King Uzziah died,” approximately 740 B.C.  It’s as majestic and terrifying as anything we witnessed with Moses and Aaron.  Seraphim calling to each other above the throne “Holy, Holy, Holy is the LORD of Hosts!” …Isaiah’s terror at the vision, “Woe is me! For I am lost, for I am a man of unclean lips!  …and his response to the LORD’s query, “Whom shall I send, and who shall go for us? …Here I am!  Send me!”

Our verse for this week is Romans 8:38-39: For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Isaiah 3 through 6.  Now let’s read it!

The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

Brilliant.  First, we know where we are: Jerusalem, capital of Judah.  Occasional mention is made of the kings and kingdom of Israel, but politically Isaiah is working with the kings of Judah.  This is an important distinction.  While the LORD still treats all twelve tribes as His people, and Isaiah’s prophesies will often be directed toward all the descendants of Jacob, Isaiah is only able to interact directly with one throne. 

Second, we know when we are: the second half of the 8^th century B.C.  To overlap all four of these kings, Isaiah would have begun his work near the end of Uzziah’s reign and completed it somewhere around 700 B.C., during the reign of Hezekiah. 

Likewise, in his opening oracle Isaiah lays out the LORD’s charges against Judah, answering why their land is being devoured. “What to Me is the multitude of your sacrifices… I have had enough of your burnt offerings… even though you make prayers, I will not listen… cease to do evil, learn to do good, seek justice, correct oppression, bring justice to the fatherless, plead the widow’s cause.

Way back in Deuteronomy we noted “a curious mixture of laws about economic justice intermixed with laws about idolatry…as though there might be some connection between the two.”  Interestingly, today’s two chapters deal with the same issues.  In chapter 1, God addresses injustice; in chapter 2, He confronts pride and idolatry.  Over five centuries later, Isaiah provides further confirmation that the LORD demands total worship.  

Between these, there is renewed hope: “In the latter days… the mountain of the house of the LORD shall be established as the highest of mountains… Out of Zion shall go the law, and the word of the LORD from Jerusalem.”  But as always, this is not about Judah or Jerusalem or Israel being lifted up, for “the lofty pride of men shall be brought low, and the LORD alone will be exalted in that day.” 

Our verse for this week is Romans 8:38-39: For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Isaiah 1 and 2.  Now let’s read it!

On the road to Emmaus, two of Jesus’ followers are incredulous that their new companion has no idea about Jesus…the trial…and the cross.  Luke’s gospel has been filled with mystery and intrigue, and he holds the veil tightly shut – as shut as the minds of the disciples – until the very end. 

The trial that Luke paints for us is a portrait of such confusion that it can lead to only one conclusion – the conclusion that Jesus’ followers had already determined – that Jesus was unjustly convicted.  Multiple parties – the chief priests, the Roman Governor, and even Herod, the ruler of Galilee – refuse to make a decision about Jesus.  Yet none of them are willing to defend Him either.  They all do just enough to distance themselves from any real responsibility, while allowing Jesus’ fate to be sealed. 

From the chief priest’s house, to the governor’s, to Herod’s Jerusalem residence, and back again, and finally, to execution.  The parties that have done combat over Jesus’ position and authority do so even now, at the foot of the cross.  Only the centurion has clarity. 

Yet we, like Jesus’ disciples, should have seen it all along.  “O foolish ones,” Jesus declares, “and slow of heart to believe all that the prophets have spoken!  Was it not necessary that the Christ should suffer these things and enter into glory?”

In the final chapter, all of Luke’s themes come rushing together.  The Holy Spirit.  Angels.  Power and mystery.  Moses and the Prophets and the Psalms.  Even the Sabbath.  “Why do you seek the living among the dead?” the angel asks.  “He is not here, but has risen.”

Our verse for this week is Romans 8:38-39: For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Luke 23 and 24.  Now let’s read it! 

Furthermore, Luke is convinced that Jesus was in communion with God’s power and Spirit, reflecting at various times that, Jesus was full of the Holy Spirit, moved about in the power of the Spirit, and rejoiced in the Holy Spirit. Luke saw that the power of God was on Him to heal and that power went out of Him when He did. And as for Jesus’ perspective? After reading in the synagogue Isaiah’s words that “The Spirit of the LORD is upon me,” Jesus announces: “Today this Scripture is fulfilled…”

In chapter 21, Jesus’ conversation is intense and private. Prophecy and warning and encouragement are mingled together as Jesus brings His teachings about the Kingdom of God to a climax. Chapter 22 is devoted to Jesus’ final night: the Passover feast, betrayal, and arrest of Jesus. Few things are singular: Satan enters Judas; an angel ministers to Jesus. Otherwise, there is the same confusion and tension that has been building in this gospel for some time.

Though much is happening, pay attention to Jesus’ words and activity as He nears the end. This is what He wants others to see and hear and remember of Him: what He teaches about, and what He prays for. He knows that Scripture must be fulfilled in Him, yet asks earnestly that the Father might remove this cup from Him. And listen carefully as He makes a promise to grant His power to His disciples: when it is their opportunity to bear witness, “I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict.”

Our verse for this week is Romans 8:38-39: For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Luke 21 and 22.  Now let’s read it!  

Multiple times today Jesus cuts right through the aggravation of the scribes, Pharisees and Sadducees.  Without waiting for a response at the tax collector’s house, Jesus tells them a parable, about servants who were entrusted with their master’s wealth.  When they grumble about His disciples’ worship of Him, Jesus warns them that “…if these were silent, the very stones would cry out.” 

Rather than pay homage to the Jerusalem leadership, He drives out the market they had set up in the Temple.   When they try to trap Him, He defies them to show their hand, then tells the crowd another parable about wicked stewards.  Finally, in the hearing of all the people, He says “Beware of the scribes, who like to walk in long robes, and love greetings in the marketplaces… who devour widows’ houses and for a pretense make long prayers.”

All the while, Luke reflects that the scribes and chief priests were seeking to destroy him,           but they did not find anything they could do, for all the people were hanging on his words.  It seems that Jesus is doing everything He can to provoke them – a move that could end in His destruction, but would finally force them to reveal what’s really in their hearts.      

Our verse for this week is Romans 8:38-39: For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Luke 19 and 20.  Now let’s read it! 

After this Jesus launches into a series of seemingly disconnected teachings: certainly nothing bonding them like the “lost and found” parables in chapter 15.  “God knows your hearts,” He says, “For what is exalted among men is an abomination to God…”  He follows by sequencing traditions: Law and Prophets through John, followed by the “Gospel of the Kingdom of God.”  Then there’s a blip about divorce, and finally a long parable about a rich and poor man, with allusions to Abraham, Moses, and the prophets again. 

I call all this to your attention because we’re now three-quarters of the way through Luke’s gospel.  Luke did promise in the beginning that he wanted to write an orderly account of Jesus’ life.  Even though this is difficult to make sense of at times,  it’s not simply a random collection of stories.  Choices were made about what to include, what to omit, and what to emphasize. 

Today’s reading deals with temptation, forgiveness, and gratitude; with the coming of the Kingdom of God, and humility in prayer.  There are living examples that reinforce what Jesus has been teaching about faith and boldness.  And there is a geographic marker – the first in a long time – that turns the story down the final stretch, when we can determine what Luke – and Jesus – were driving toward.

Our verse for this week is Romans 8:38-39: For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Luke 17 and 18.  Now let’s read it! 

This brief narrative at the beginning of Luke 15 initiates a series of three parables that have to do with items that are lost and found.  The first focuses on the diligence of the shepherd in tracking down his lost sheep.  The second watches a woman search for a lost coin in her house.  Each of these follows a formula: there’s a lost item, a diligent searcher, a retrieval of the item, and a celebration of the recovery.    

The third parable is the most well-known here – it’s of the son who leaves home, and the father who receives him back – and follows the same formula: loss, search, recovery, and celebration.  It is the most elaborate of the three parables, with vivid characterization and emotional detail, but the rhythm is the same.  More importantly, the context is the same: it is told in sequence with the others, and in response to the situation at the beginning of the chapter, where the Pharisees and the scribes grumbled that Jesus “receives sinners and eats with them.”  This context naturally prioritizes the possible meanings of a parable – even one as richly nuanced as this one.   

You can see that by pulling parables and teachings out of their narrative context you run the risk of adjusting the meaning or missing it altogether.  I’m not advocating for a particular interpretation of any of these, but rather pointing out that Luke wrote them, and Jesus spoke them, in response to a literal life situation.  Just as authors have original intentions for that they write, so characters have original intentions for what they say and do. 

At times it seems like Luke only uses events to set the stage for Jesus’ teaching, and that’s certainly a device that recurs often.  But the events themselves can’t be cast off; they matter as much to proper interpretation as the teaching itself.  Jesus wasn’t just speaking into a vacuum; He was using words to push and pull at what He saw and heard.  Those experiences are not mere staging, but are integral to the plot itself. 

Our verse for this week is Psalm 27:1: The LORD is my light and my salvation; whom shall I fear?  The LORD is the stronghold of my life; of whom shall I be afraid?

Luke 15 and 16.  Now let’s read it!

The interaction at the beginning of chapter 14 is especially telling, and might form an inflection point for this book.  Jesus is dining in the house of a Pharisee – obviously they are not mortal enemies.  Luke says they were watching Him carefully.  A man was there with dropsy; Jesus takes the initiative – He’s had this argument before – and asks, “Is it lawful to heal on the Sabbath, or not?”  But they remained silent.  So He heals the man, and He confronts them again about their sense of justice; but “…they could not reply to these things.” 

He then told them three parables: one about guests presumptively choosing the place of honor at other people’s parties, and another about hosts inviting those who can’t return the favor.  Finally, He told them a parable of the Kingdom – a subject that is never far from His mind – and the high cost of treating the Lord’s invitation frivolously. 

Notice the setting of all this: a dinner to which Jesus was invited.  Surely He knew they were watching Him closely, though Luke, as usual, doesn’t indicate their precise motivations.  Be careful not to read prejudices in from other sources – we don’t know for sure what these particular Pharisees are after.  Luke leaves that shrouded, perhaps using their silence to indicate that they really didn’t know what to make of Jesus.   Their response to Jesus’ very bold assertions likewise remains hidden.  Luke is weaving a story of interactions and relationships that are complex, multi-layered… and entirely familiar.   

Our verse for this week is Psalm 27:1: The LORD is my light and my salvation; whom shall I fear?  The LORD is the stronghold of my life; of whom shall I be afraid?

Luke 13 and 14.  Now let’s read it!

Jesus does so, and instructs them even more deeply about the character of God.  This conversation is a backdrop, as is typical in this gospel, for the events that come next.  For the rest of the reading, opponents from among the Pharisees and lawyers sought Jesus out, to press Him, Luke says, and to provoke Him…lying in wait for Him, to catch Him in something He might say. Jesus, meanwhile, begins speaking critically and publicly against their teaching and hypocrisy, about their public shows of faithfulness but rejection of justice and love of God.

Chapter 12 is devoted to teaching about worrying about the proper things.  “Do not be anxious about this life,” Jesus tells His disciples, “for all the nations of the world seek after these things, and your Father knows that you need them.”  Rather, “Seek His kingdom, and these things will be added to you.”  Furthermore, He connects Himself to this kingdom, warning: “You also must be ready, for the Son of Man is coming at an hour you do not expect.”  And as if anticipating their incredulity, He drives further: “Do you think that I have come to give peace on earth?  No, I tell you, but rather division.” 

Our verse for this week is Psalm 27:1: The LORD is my light and my salvation; whom shall I fear?  The LORD is the stronghold of my life; of whom shall I be afraid?

Luke chapters 11 and 12.  Now let’s read it!

Back in chapter 6 we noted that this change in title from “disciples” to “apostles” signified not just status but mission: these are the first twelve who would be sent out to proclaim the kingdom of God and to heal.  Before doing so, Luke tells us that Jesus …gave them power and authority over all demons and to cure diseases… but again, Luke doesn’t tell us what he means by this.  Put yourself in that space, with those apostles, hearing that the same power they had seen at work in Jesus would now flow through them. 

This conferring of authority is significant background for the rest of the chapter.  When the crowds are hungry, the disciples want Jesus to send them away.  When confronting with a demon-possessed boy, they are unable to drive the demon out, a result, according to Jesus, of their faithlessness.  Later, they bicker over which of them is the greatest, and even try to stop one who is not of the twelve from casting out demons in Jesus’ name.

In chapter 10 the commission is expanded to include seventy-two others who are sent ahead of Him, two-by-two, into every town and place where He himself was about to go…  and they returned, marveling to Jesus (and perhaps to the twelve) that “even the demons are subject to us in your name!"   

Through Jesus’ response: “I saw Satan fall like lightning from heaven…” Luke again highlights the power of God in Jesus’ eyes, hands, and words.  Luke recounts – almost as though it happened yesterday – how Jesus rejoiced in the Holy Spirit that the Father has “…hidden these things from the wise and understanding and revealed them to little children, that no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal Him.” 

Keep this context in mind for the encounter immediately after it.   Putting Jesus to the test, a lawyer asks, “What shall I do to inherit eternal life?”  Jesus responds with a simple story, one that a child could understand, about a priest, a Levite, and a Samaritan….

Our verse for this week is Psalm 27:1: The LORD is my light and my salvation; whom shall I fear?  The LORD is the stronghold of my life; of whom shall I be afraid?

Luke chapters 9 and 10.  Now let’s read it!

This similarly occurs at the end of today’s reading, when Jairus, a ruler of the synagogue – begs Jesus to heal his daughter.  Weren’t the Jewish leaders opposed to Jesus?  Well, some were.  Others weren’t.  Luke doesn’t draw clear lines on this, but instead recounts events and conversations as they happened. 

Pay attention to the variety of responses to Jesus.  Just today, synagogue rulers ask Jesus for help and the people of Nain report, “A great prophet has arisen among us!”  Pharisees and lawyers oppose Jesus and the crowd’s assessment of Him, but one of them invites Jesus to dinner – only to judge Him for allowing a “sinner” to get too close.  A group of women follows and even supports Jesus, while the Gerasenes, after witnessing that Jesus had driven demons out of a man, were seized with great fear.  And finally, after raising Jairus’ (the synagogue ruler’s) daughter back to life, her parents were amazed.   

And I want to highlight one more detail that is just as curious as people’s reactions.  When the demon-possessed man wants to follow Jesus, Jesus permits him to “Return to your home, and declare how much God has done for you.”  However, just one scene later, when Jesus raises Jairus’s daughter, “He charged [her parents] to tell no one what had happened.”  So what gives?  Why would Jesus tell one healed person to “Tell anyone you want,” and tell another healed person, “Don’t tell a soul”? 

This contradiction is never ironed out.  Does it matter that the demon-possessed man was in the region of the country of the Gerasenes – a foreign land – while Jairus’ daughter was in Galilee?  Does it matter that Jairus was a synagogue official, while the demon-possessed man was an ordinary citizen?   It’s hard to believe that Luke would not have noticed this.  It’s even harder to believe that Jesus would be haphazard with His words.  There is something more going on here, and it likely tells us something about Jesus, His purposes, and His mission. 

Our verse for this week is Psalm 27:1: The LORD is my light and my salvation; whom shall I fear?  The LORD is the stronghold of my life; of whom shall I be afraid?

Luke chapters 7 and 8.  Now let’s read it!

I encourage you to not just look at these as human-interest tidbits, but rather to imagine the purpose they serve for the author.  Remember that Luke set out to write an orderly account, compiling a narrative of the things that have been accomplished among us.  He would not have unlimited parchment at His disposal, nor would his readers have an unlimited attention span.  It’s safe to assume that he is executing a plan to show details that he believes are important.

Today’s reading breaks neatly into three basic sections.  In the first, short narrative, Jesus heads out on the lake with Simon, James, and John, where He not only astonishes them but invites them to leave everything and follow Him.  The middle section, which crosses between chapters 5 and 6, is highlighted by four encounters with the Pharisees.  Tensions had surely simmered in the background since His escape from the Nazareth synagogue, and today they take issue with Jesus declaring forgiveness of sins, dining with tax collectors, healing and even plucking grain on the Sabbath.

The third section is launched when Jesus sets aside twelve in the middle of chapter 6 – calling them Apostles – or “Ones who are sent.”  He then teaches them what it means to be His apostle – what it means to “call Him Lord:”  “As you wish that others would do to you, do so to them.”  Pull out of this collection as much as you can; read it again, and often:  For “everyone who comes to me and hears my words and does them… is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built.”

Our verse for this week is Psalm 27:1: The LORD is my light and my salvation; whom shall I fear?  The LORD is the stronghold of my life; of whom shall I be afraid?

Luke chapters 5 and 6.  Now let’s read it!

John then answers his listeners’ expectation: Could he be the Christ? No, he replies, “I baptize you with water but He who is mightier than I is coming… He will baptize you with the Holy Spirit and with fire. His winnowing fork is in His hand. These early emphases of Luke’s – of the conduct that reflects repentance, of Jesus’ separating wheat from chaff – can be tucked away for future reference. Introductions have a way of setting the stage for themes that are important to the author.

It’s fitting to read Luke’s gospel in sequence with Matthew’s, because some of their emphases are quite distinct from each other. For example, Matthew routinely cites prophecy; Luke’s focus is the signs and wonders associated with Jesus’ birth and life. In the birth narratives, Matthew’s spotlight favors Joseph, while Luke’s attention is almost exclusively on Mary.

Even their genealogies of Jesus take different tracks: Matthew follows Joseph’s line back through David to Abraham. Luke traces Mary’s line through David, but through Abraham all the way to Adam. Again, there could be themes established here as well.

Chapter 4 opens as Jesus is led from the Jordan into the wilderness, being tempted by the devil for forty days. Three specific temptations are recounted, and in the first two Jesus responds with Scripture. In the third, the devil himself teases Jesus with Scripture, but Jesus again rises above. He then returns to Galilee, again, in Luke’s observation, in the power of the Spirit, and taught in their synagogues, being glorified by all.

The next story, which begins when Jesus came to Nazareth, is pivotal. Read it slowly, placing yourself in the room as Jesus takes the Isaiah scroll, reads the words “The Spirit of the LORD is upon me...because He has anointed me to proclaim good news to the poor, liberty to the captives, recovering of sight, liberty to those who are oppressed…to proclaim the year of the LORD’s favor” then sits back down, and explains, “Today this Scripture has been fulfilled in your hearing.”

Our verse for this week is Micah 6:8: He has told you, O man, what is good; and what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God?

Luke chapters 3 and 4. Now let’s read it!

The “you” in the above sentence is Theophilus.  The name means “Friend of God” or “One who loves God,” and its owner is impossible to pin down.  Some ancient traditions assign it to a prominent Jew in Alexandria; others to a Roman official; still others to a priest or a group of priests.  Perhaps Theophilus is a metaphor for a group of believers to whom Luke provides a definitive record of Jesus’ life. 

The opening chapters go further than other gospels into the life of Mary’s family and into the birth and childhood of Jesus.   The story begins not with Mary or Joseph, but with Elizabeth, a cousin of Mary and wife of a priest, who were both righteous before God…but they had no child.  The miraculous surrounds the birth stories of both Elizabeth and Mary, causing observers to witness that the hand of the Lord was with them.

Pay close attention, in chapter 2, to the visits to the Temple.  Whereas Matthew rooted Jesus’ advent in the prophecies of the past, Luke introduces Simeon, who peers into the future when he holds the infant Jesus: “My eyes have seen your salvation, that you prepared in the presence of all peoples, a light of revelation to the Gentiles, and for glory to your people Israel… Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed… so that the thoughts from many hearts may be revealed.” 

Our verse for this week is Micah 6:8: He has told you, O man, what is good; and what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God?

Luke chapters 1 and 2.  Now let’s read it!

The concluding chapters of Matthew are both harrowing and inevitable.  Jesus is taken from the house of the Chief Priest to the Governor’s mansion.  The chief priests and elders hurl accusations that don’t stick.  Pilate knew that it was out of envy that they had delivered him up and was amazed that Jesus would not answer in His own defense.  He even gives the crowd a chance to let both himself and the elders off the hook. 

But Matthew knows what’s going on: “… when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this man's blood; see to it yourselves."   The rest of the chapter is a blur of props and images: a scourge; a scarlet robe, a crown of thorns, and a reed; a cross, a written charge, and cast lots; Golgotha, earthquakes, opened tombs, and one tomb, sealed with a stone.

There is also a procession of characters: Judas, whose return to the chief priests is just as cryptic as his initial visit; the aforementioned Pilate, a spectacle of political calculation; a man of Cyrene, Simon by name, who finds himself thrust into the passing whirlwind; a rich man from Arimathea, named Joseph, who also was a disciple of Jesus; the soldiers, robbers, and bystanders; and many women, among them Mary Magdalene, and the mother of James and John – present until the very end. 

As chapter 28 opens, on the morning after the Sabbath, two women approach the tomb.  And behold, there was a great earthquake, for an angel of the Lord descended from heaven and came and rolled back the stone and sat on it.  His appearance was like lightning, and his clothing white as snow.  And for fear of him the guards trembled and became like dead men. 

But the angel said to the women, “Do not be afraid…”

Our verse for this week is Micah 6:8: He has told you, O man, what is good; and what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God?

Matthew 27 and 28.  Now let’s read it!

Remember the influence of the crowd throughout this Gospel.  Because the crowd cried out “Hosanna, Son of David,” the Jerusalem elders were indignant.  Because they held that John was a prophet, the Pharisees could not answer Jesus’ question about John’s baptism.  Because they held that Jesus was a prophet Jesus could not be seized in the Temple.  And now, lest there be an uproar, Jesus would have to be disposed of quickly.  And there will be still other roles for the crowd to play.

This is not a mere literary curiosity.  Two of the great themes of Matthew’s Gospel – Jesus’ authority and position on David’s eternal throne – converge over the assembly of Israel.  Who has the right to interpret the law and the prophets?  Who has the capacity to lead, to judge, to teach: is it the scribes, the Pharisees, the Sadducees, or Jesus?  Jesus has compassion on the crowds; the elders fear them.  Jesus tries to escape the crowds, but they keep flocking to Him.  The elders fight to retain the crowds, to redirect them, but Jesus is winning.  Consider how historical and cultural upheavals unfold: because of the crowds… something must be done. 

The narrative is brisk and teaching comes through action rather than lecture.  Jesus retreats again to Bethany, where He receives a gift that will be spoken of wherever this gospel is proclaimed in the whole world.  Meanwhile, Judas makes a deal with the chief priests, presumably for a handsome sum.  And Jesus shares the Passover meal with His disciples. 

Listen to how Matthew calls Judas “One of the twelve” each time he’s mentioned.  Listen to how Jesus’ “You have said so…” response serves to rebuke His questioners.  Sit at the table with Jesus at Passover and wait for Him as He prays at Gethsemane.  Listen for Jesus’ threefold prayer and Peter’s threefold denial.  And pay attention to the one accusation that Jesus doesn’t avoid. 

Our verse for this week is Micah 6:8: He has told you, O man, what is good; and what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God?

Matthew chapter 26.  Now let’s read it!

Both of these sermons that Matthew records take place on a mountain.  The first Sermon on the Mount, in chapters 5 through 7, focuses on the Kingdom’s influence on daily life: pushing beyond nominal obedience of the law, and depositing one’s worries, judgments, and treasures in heaven.  This second sermon is private, toward Jesus’ disciples.  It’s about the Kingdom as well, but focuses on the judgment that will come through, and because of, the Son of Man. 

One of the values of reading Bible books in their entirety is that you get to pick up on big trends and themes.  If you had just picked up the Bible and read Matthew 24 and 25 on their own, you might be startled by the darkness and judgment in Jesus’ teaching.  But Matthew’s portrayal of Jesus has been building toward this crescendo, anchored in the appeal that launched Jesus’ ministry: Repent, for the Kingdom of God is at hand.  And it’s preached with the same sense of authority that had caused the crowds to marvel. 

Save for the first verse, there is no dialogue, no action… just a sermon.  I invite you to listen carefully to the words of the Son of Man himself, as Matthew recorded them. 

Our verse for this week is Micah 6:8: He has told you, O man, what is good; and what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God?

Matthew 24 and 25.  Now let’s read it!

Question and response drives the plot in the first two chapters: the Pharisees, Sadducees, chief priests and scribes, attempting to entangle Him in His words. By the end of chapter 22, “No one was able to answer Him a word, nor from that day did anyone dare to ask him any more questions.” Jesus then turns on His harassers: warning the crowd of the hypocrisy, blindness, and arrogance of their religious leaders. Woe to them! For “whoever exalts himself will be humbled…”

As elsewhere in narratives, repetition can be a way for an author or speaker to convey meaning, and there are at least three repetitions to note today. I’ve already mentioned the “Woe to you scribes and Pharisees, Hypocrites!” which constantly recurs in chapter 23. Earlier, in chapter 21, Jesus concludes a series of responses to the chief priests and elders by twice asking, “Have you never read…,” then quoting Scripture. Later, Jesus reiterates His point from chapter 17 that with enough faith, mountains can be moved.

Finally, the crowds are prominently featured today. They surrounded Jesus on his arrival in Jerusalem, cried out “Hosanna to the Son of David!” in the temple and struck fear in the hearts of the Pharisees. The crowd was astonished by Jesus’ rejoinder toward the Sadducees and was Jesus’ audience for His stringing “Woe to the scribes and Pharisees” sermon. Pay attention to how these crowds figure into the events to come.

Our verse for this week is Micah 6:8: He has told you, O man, what is good; and what does the LORD require of you, but to do justice, and to love kindness, and to walk humbly with your God?

Matthew 21 through 23. Now let’s read it!

Matthew calls attention both to the crowds and to the Pharisees, who again test Him: “Is it lawful to divorce one’s wife for any cause?”  Matthew doesn’t reveal in this passage whether the Pharisees are testing Jesus to trap Him or whether they are seeking wisdom.  It’s tempting to read this in the negative, but it’s not necessary to observe Jesus’ deftness both at handling the Pharisees and their question.  As He did with the devil in chapter 4, and with the Pharisees and scribes in chapter 15, Jesus quotes Scripture: “Have you not read…” He asks “…A man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh?  What God has joined together, let not man separate.”    

Their response “Why then did Moses command one to give a certificate of divorce and to send her away?" can either be cynical or curious.  Odds are it’s the former, because they twist Deuteronomy 24 into an unrecognizable shape.  Moses makes no such command; he simply acknowledges the reality of divorce, and the Law provides protections for women who are tossed about by fickle husbands.  Jesus pushes beyond their legal question to the heart of the matter: “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so.”

This acute interaction sets up the rest of today’s reading, which emphasizes the upended nature of the Kingdom of God.  It is where “The last will be first, and the first, last,” a place that the rich can only enter “with great difficulty,” and where God can do what He chooses “with what belongs [to Him].” 

Now keen readers will pick up on the track of Jesus’ journey today.  In today’s first verse, Jesus and His disciples entered the region of Judea beyond the Jordan.  This was a typical route for Jews heading to Jerusalem who wished to avoid Samaria, which sat between Galilee and Judea.  Then in chapter 20 Jesus reenters Judea by crossing the Jordan near Jericho.  This ancient city is where the final leg of Jesus’ journey begins, and it’s where the last leg of Israel’s journey began, fourteen centuries ago. 

Our verse for this week is Psalm 19:4: Their voice goes out through all the earth, and their words to the end of the world.

Matthew 19 and 20.  Now let’s read it!

Jesus leads Peter, James and John up a high mountain.  On that mountain, Jesus’ face shone like the sun, and His clothes became white as light…Moses and Elijah appeared, talking with Him.  There was a bright cloud, and for the second time in this Gospel, there was a voice: “This is my beloved Son, with whom I am well pleased; listen to him.” 

The signs, the prophets, the voice of God…all at once focused on Jesus.  Any questions about whether Jesus’ truly fulfills the Law and the Prophets, for Matthew, are settled.  The disciples’ terror is matched by Jesus’ reassuring echo of the LORD’s words to Joshua: “Rise, and have no fear.” 

The remainder of the chapter moves quickly.  Descending the mountain, Jesus finds His disciples’ miniscule faith unable to displace a demon.  This episode is sandwiched between two reminders of Jesus’ impending suffering.  And it concludes with Jesus agreeing to pay the Temple tax – but not because He has to. 

Chapter 18 is driven by two questions: “Who is the greatest in the kingdom of heaven?”… and, “Lord, how often will my brother sin against me, and I forgive him?”  Notice that the bridge between these two discussions is teaching about how a disciple should handle it “If your brother sins against you…”  While we often hear this passage as isolated instruction for confronting sin, it’s important to see that it’s within a context: between humbling oneself like a child, and forgiving your brother from your heart. 

Our verse for this week is Psalm 19:4: Their voice goes out through all the earth, and their words to the end of the world.

Matthew 17 and 18.  Now let’s read it!

The Sadducees were centered in Jerusalem and were predominantly upper-class.  They accepted only the Torah – the five books of Moses – as authoritative, and pretty much governed life and worship in Jerusalem.  Pharisees, on the other hand, were found throughout Judea and Galilee and trusted the authority of the prophets, historical writings, and oral tradition, in addition to Moses.  Sadducees were generally unpopular, while Pharisees were held in high esteem.  The Sadducees were compliant with Roman occupation and accepting of the influence of Greek thought; the Pharisees wanted no parts of either.  

The scribes were not a formal group at all, but as the official copyists of scripture and recorders of legal proceedings, they were acknowledged as experts in the law.  They were often found among the priesthood and many of them may have been Levitical.  At a time when most people were illiterate, the Scribes were well-regarded and wielded considerable influence.   

These groups found common ground in the problem of Jesus.  He was challenging their monopoly on interpretation and teaching, and His hold over the crowds incited jealousy.  Today Jesus calls the Pharisees “blind guides” who “break the commandment of God for the sake of [their] tradition.”  He later warns the disciples to “Watch and beware of the leaven…the teaching… of the Pharisees and the Sadducees.”

For all this and more, Jesus has compassion on the crowds.  Today He heals their sick and feeds them, in and around Galilee.  He gives His disciples a lesson on the faith that leads to perception.  And in the middle of chapter 16, He calls them to commit: “…Who do you say that I am?”  Peter answers, and is given a promise. 

And from that moment Matthew noticed a change.  “From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.”  Furthermore, His suffering will be shared, for “If anyone would come after me, let him deny himself and take up his cross and follow me….” 

Our verse for this week is Psalm 19:4: Their voice goes out through all the earth, and their words to the end of the world.

Matthew 15 and 16.  Now let’s read it!

In chapter 13, Jesus tells at least seven distinct parables having to do with the Kingdom of Heaven: the sower, the weeds, the mustard seed, the leaven, the hidden treasure, the pearl, and the net.  In the first, Jesus illustrates the responses people have to hearing the word of the Kingdom of Heaven.  In the next six, Jesus paints a picture of this Kingdom that He’s been talking about from the very beginning. 

Listen carefully and you will find that these six parables fall into three categories.  There are two which speak of the Kingdom’s inevitable bounty.  Another two highlight its immense value.  And bookending these are two in which people themselves are divided – between those who receive the Kingdom and those who do not: either wheat or weeds, either good fish or bad fish.  While little is said about those who receive the Kingdom, Jesus presents a harrowing vision for those who are rejected.

At the end of chapter 13 Jesus returns to His hometown, only to find that there is little willingness to accept Him and therefore, in Matthew’s words, He did not do many mighty works there.  After learning of Herod’s interest in Him (brought on by the death of John the Baptist), Jesus attempts twice to withdraw.  The first time the crowds find Him, and His compassion moves Him not only heal, but also to feed.  The second time He actually does escape, then tracks down the disciples during a storm, at night, out on the sea. 

The first time Jesus astounded them on the water, the men asked, "What sort of man is this, that even winds and sea obey him?"  Today they answer their own question: “Truly You are the Son of God.” 

Our verse for this week is Psalm 19:4: Their voice goes out through all the earth, and their words to the end of the world.

Matthew 13 and 14.  Now let’s read it!

This is a bit of a watershed for the Gospel: our reading before this helps us see the Pharisees’ motivation; our reading afterwards exposes their intended result, at least initially.  Put yourself in the mind of the original reader who probably knows the basics of the Jesus story: they’d heard of some miraculous birth, they knew He died, and they knew – at least it had been reported – that He’d risen.   But this shell of a story leaves more questions than answers, and Matthew has set about reporting on what He has investigated and personally seen.

There was the moment when John the Baptist sent messengers to Jesus from prison: “Are you the one who is to come, or shall we look for another?” and Jesus answered, “Go tell John what you see: the blind receive their sight and the lame walk…”  How He then condemned the cities where most of His mighty works had been done… “Chorazin!..Bethsaida…if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you.”

Then there was that Sabbath when Jesus and His disciples were picking grain to eat, and Pharisees tried to lecture Him on the law.  Then Jesus went into the synagogue and they practically dared Him to heal a man with a withered hand.  It’s hard to tell whether the Pharisees are more angry that Jesus called Himself “The Lord of the Sabbath” or that He actually proved it.  Either way, that was the day Matthew first reported their conspiracy against Jesus.  

Jesus got wind of this and withdrew but kept healing – funny how the prophets predicted this as well – but the Pharisees kept turning up.  When Jesus cast out a demon, they just redirected the people: “It is only by…the Prince of Demons that this man casts out demons.”  Then when they asked Him for a sign, like they wanted to believe just like John the Baptist had, Jesus communicated the only sign they would receive – the one that would finally condemn them.  

Our verse for this week is Psalm 19:4: Their voice goes out through all the earth, and their words to the end of the world.

Matthew 11 and 12.  Now let’s read it!

Matthew 9 seems to be designed to heighten the distinction between regular citizens and the religious leaders.  Just listen to how ordinary people approach Jesus: “My daughter has just died, but come and lay your hand on her, and she will live.” … “If I only touch his garment, I will be made well.”… “Have mercy on us, Son of David.”…and “Never was anything like this seen in Israel.”

Now compare that with the dialogue Matthew records from the Scribes and Pharisees: “This man is blaspheming.”…  “Why does your teacher eat with tax collectors and sinners?”  and “He casts out demons by the prince of demons.”  There is a clear fracture between Jesus and the religious leaders, but there seems to be an even greater one between these leaders and the common people.  Listen as Matthew observes Jesus’ compassion on them: because they were harassed and helpless, like sheep without a shepherd.

Jesus’ prayer at the end of chapter 9 marks a transition from public to private space.  After praying for “the Lord of the harvest to send out laborers into His harvest,” notice as twelve are called to Him as disciples and a few words later are sent out as apostles.  This is no slip of the pen, but a commissioning: those who sat at Jesus feet were being sent out to the lost sheep of Israel.  And they were not emptyhanded: to these twelve Jesus gave authority over unclean spirits…and to heal every disease and every affliction. 

They were also sent with Jesus’ foundational message: “…the Kingdom of Heaven is at hand…” and with a solemn warning about how the world would receive them.  “I am sending you out as sheep in the midst of wolves”… “you will be flogged before governors and kings for my sake… For I have not come to bring peace, but a sword…”

Our verse for this week is Psalm 19:4: Their voice goes out through all the earth, and their words to the end of the world.

Matthew 9 and 10.  Now let’s read it!

Their response to Jesus’ teaching comes in three parts.  First, they were astonished, blown away by what they heard.  Matthew then qualifies this by describing what astonished them: it wasn’t just the message; it was the authority with which He spoke.  And finally, Matthew tells us that these crowds were making a comparison: Jesus was teaching them as one who had authority, and not as their scribes.” 

Jesus continues to be followed by these crowds when he descends the mountain in chapter 8.  Among these crowds Jesus performs a series of healings: the leper, the centurion’s servant, the demon-possessed, the sick, and even Peter’s mother-in-law. 

The story of the centurion in chapter 8 creates an early thematic climax for Matthew’s book.  The story is an ordinary healing (if there is such a thing) of a centurion’s servant, but the dialogue pushes way beyond the events.  Jesus telling the Roman “I will come and heal him.”  The centurion’s understanding of authority, and recognizing it, as the crowds do, in Jesus.  And Jesus marveling privately to His followers: “Truly, with no one in Israel I have seen such faith…”

Jesus didn’t need to say this to perform the healing.  Nor did He need to add that “many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness.”  This is a clear shot at the very foundations of His countrymen’s faith: that being a child of Abraham would not guarantee security in the kingdom of heaven.  This adds another layer to Matthew’s preoccupation with connecting Jesus’ story to Abraham’s, and is worth remembering in future chapters. 

Our verse for this week is Isaiah 40:31: “But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.”

Matthew chapters 7 and 8.  Now let’s read it!

It’s often depicted that the sermon that Jesus gave on that mount was to the crowd, but the first verse only says, and when He sat down, His disciples came to Him.  It’s possible that Jesus was leading the crowd up this mountain to preach to them; the language indicates the possibility that Jesus ascended to get away from the crowds.  Maybe there’s a reason Matthew leaves this ambiguous for right now. 

The preaching is packed with conviction and encouragement: the hearers both reminded of their duty to the LORD and impelled to not settle for mere obedience.  “You’ve heard it said…” Jesus begins – connecting to their knowledge of the law – and then presses beyond:“…but I tell you…”  Later, Jesus’ hearers are reminded of the smallness of their faith both in the power and in the attention of their Heavenly Father. 

Connecting it all is the integrating concept in the middle of chapter 5: “Do not think that I have come to abolish the law and the prophets; I have not come to abolish them, but to fulfill them.”   This question of Jesus’ relationship to the Jewish past and faith will prove central to Matthew’s story: Is Jesus an aberration, is He an abomination, or is He truly Immanuel – God with us – the grand climax to which Abraham’s story always aspired?

Our verse for this week is Isaiah 40:31: “But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.”

Matthew chapters 5 and 6.  Now let’s read it!

In today’s reading Matthew begins to establish Jesus’ message and intentions.  In chapter 3 the message is presented by John the Baptist: first generally, and then directly at the Jewish leaders.  In chapter 4 the message is proclaimed by Jesus, through his encounter with the Tempter, in his early preaching, in his call to the first disciples and through the healings He performed. 

Pay attention to the geography.  As a child, Jesus’ parents had avoided Judea and lived in Nazareth, a town in the northern province of Galilee.  Jesus will return to the North after his baptism, settling in the city of Capernaum, originally part of the ancestral lands of Zebulun and Naphtali but now occupied by foreigners.  John was preparing the way in the southern region of Judea, around Jerusalem.  It might not be accidental that Matthew highlights the varied locations in which the kingdom of God was present and preached. 

Pay even more attention to the dialogue, especially to the first lines of dialogue for each character.  There’s John the Baptist’s bold exhortation: “Repent, for the kingdom of heaven is at hand.”  There’s Jesus’ obedience: “Let it be done so now, for thus it is fitting for us to fulfill all righteousness.”  The voice from heaven: “This is my beloved Son, in whom I am well-pleased.”  And the Tempter: “If you are the Son of God…”

Also follow Jesus’ responses to the Tempter in chapter 4: He quotes the Jewish Scriptures.  Not only does this strengthen Matthew’s claim that this Jesus is not disconnected from Israel’s past, but it also, emphatically, shows Jesus’ own commitment to God’s word.  When tested, Jesus responds with the strongest weapon at His disposal: “It is written…”

Our verse for this week is Isaiah 40:31: “But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.”

Matthew chapters 3 and 4.  Now let’s read it!

Today we’ll take another break from the Old Testament and begin reading two Gospels: Matthew and Luke.  While many of the accounts that these authors present will overlap, they each have distinct purposes and a unique story to tell.  

Matthew’s gospel begins with Jesus’ genealogy, and for him the story of Jesus begins with Abraham.  If you’ve been reading along from the beginning, there are a lot of names you’ll recognize in the first two-thirds of this genealogy.  Except for those born in Egypt, you can almost trace the line from Genesis through 2 Kings.  There are shepherds, there are kings, and later, there are exiles. 

There are also women – four of them in fact – and none who had an easy life.  Tamar, who posed as a prostitute, and Rahab, who really was a prostitute.  Ruth, who clung to Naomi, and Bathsheba, who is identified not by name, but by her story. 

Keep these four names in the background as Matthew introduces Mary, though betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit.  The author has already let us know that hers will not be an easy life either. 

The majority of real estate in these chapters, however, is devoted to Joseph.  Try to put aside what you already know about Jesus’ birth story and focus on what holds Matthew’s attention.  Today Joseph’s name is mentioned twice as often as Mary’s.  The genealogy flows through him.  In Matthew’s account, the angel appeared to him in a dream three times; never to Mary.  And Joseph’s fears drive the plot: fears about Mary’s pregnancy, of Herod, and of Herod’s son. 

Pay attention as always to how repetition reveals themes and as dialogue both pushes the story along and reveals character.  Notice that there are at least four direct references to prophecy in these two chapters.  And consider the purpose Matthew has in citing these prophecies: is it just his curiosity, or is he making a point? 

Our verse for this week is Isaiah 40:31: “But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.”

Matthew chapters 1 and 2.  Now let’s read it!

“…As for you, if you will walk before me, as David your father walked, with integrity of heart and uprightness, doing according to all that I have commanded you, and keeping my statutes and my rules, then I will establish your royal throne over Israel forever, as I promised David your father, saying, ‘You shall not lack a man on the throne of Israel.’ But if you turn aside from following me, you or your children, and do not keep my commandments and my statutes that I have set before you, but go and serve other gods and worship them, then I will cut off Israel from the land that I have given them…”
-1 Kings 9:4-7

“Thus says the LORD, the God of Israel: Behold, I am bringing upon Jerusalem and Judah such disaster that the ears of everyone who hears of it will tingle.  And I will stretch over Jerusalem the measuring line of Samaria, and the plumb line of the house of Ahab, and I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. And I will forsake the remnant of my heritage and give them into the hand of their enemies...” 
- 2 Kings 21:12-14

“…The surviving remnant of the house of Judah shall again take root downward and bear fruit upward.  For out of Jerusalem shall go a remnant, and out of Mount Zion a band of survivors. The zeal of the LORD will do this.     
- 2 Kings 19:30-31

Our verse for this week is Isaiah 40:31: “But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.”

2 Kings 24 and 25.  Now let’s read it!

Today’s reading will offer a respite from the turmoil of the past few weeks.  Josiah’s father Amon had died at the hands of his servants, but this coup was quickly trampled by the citizens of Judah.  And eight-year-old Josiah, a child born to Amon at the age of sixteen, is established on the throne. 

The author spends most of his time on the subject most important to him, to Judah, and the LORD: the rediscovery of the Book of the Law.  Josiah’s righteousness is illustrated by his response to the Law’s reading: he tore his clothes.  Beyond this initial conviction he calls the priests to inquire of the LORD for me, and for the people, and for all Judah… For great is the wrath of the LORD that is kindled against us, because our fathers have not obeyed the words of this book…”

Josiah initiates a systematic reform of life and worship.  He commands that all the vessels made for Baal, for Asherah, and for all the host of heaven be brought out of the Temple and burned outside Jerusalem.  He tears down the high places throughout Judah, and listen closely as he destroys, once and for all, the sin of Jeroboam.  And for the first time since the days of the judges who judged Israel, the Passover was kept in Jerusalem. 

Almost 400 years have passed David’s line had been established, and Judah had existed independently for 300 years.  Josiah’s reforms were possible because of an era of peace: Assyria was crumbling. 

However, Josiah’s peaceful reign will be the last for Judah.  His fateful decision to engage in the great battle between Egypt and Assyria not only ends his own life but ultimately proves fruitless, for lurking silently in the background is a power greater than any before: Babylon.

Josiah’s son Jehoiakim takes the throne as a puppet of Egypt in 609 B.C.  Jerusalem will fall in 586 – only two decades away. 

Our verse for this week is Isaiah 40:31: “But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.”

2 Kings 22 and 23.  Now let’s read it!

While sending for a prophet might appear to be a wise action, remember that no king has truly sought the word of the LORD for centuries.  They’ve toyed with the prophets, executed the prophets, or added the LORD’s prophets to their collection of seers and the LORD to their quiver of gods.  Though facing annihilation and with no model for such faithfulness, Hezekiah seeks none but the LORD. 

You’ll hear the name of Isaiah prominently today.  Isaiah first spoke to Hezekiah’s father almost thirty years ago, failing to convince him that the Syria-Israel coalition would not last (this is recorded in Isaiah chapter 7).  Instead of trusting Isaiah and the LORD’s promise, Ahaz requested aid from Assyria, which we read about yesterday.  Today Isaiah is the LORD’s mouthpiece to one who will listen. 

This promising outlook follows Hezekiah almost to the end of his life.  In chapter 20, Hezekiah receives emissaries from Babylon, which Hezekiah describes as a far country, and presumably a safe one, especially because they are also attempting to thwart Assyria.  Whether for pride alone, or because the king fails to seek the LORD, or because of Judah’s attempt to forge yet another alliance with yet another foreign power, the LORD pronounces judgment: not simply on Hezekiah, but on his house. 

In this pivotal episode, a disconcerting possibility emerges: the line of David might be under threat.  This threat becomes more tangible as Hezekiah is succeeded by a son who led Judah astray to do more evil than the nations had done whom the LORD destroyed before the people of Israel…

Our verse for this week is Romans 8:28: And we know that for those who love God all things work together for good, for those who are called according to his purpose.

2 Kings 19 through 21.  Now let’s read it!

The prophet had warned Jeroboam that his kingdom was on the clock, and the LORD’s preserving hand has stayed execution for over two centuries.  Israel’s prosperity during the Jehu dynasty came during a weak moment for neighboring empires.  But the political chaos in Israel that followed Jeroboam II came at the worst possible time, as both Syria (or Aram), and Assyria, under Tiglath-Pileser III, are ascending.  

The Old Testament spends over 200 chapters building the nation of Israel, from the first call of Abraham to the unified kingdom of David.  The end is described in six verses.  Tiglath-pileser’s successor, Shalmaneser, exacts tribute.  King Hoshea is found in alliance with Egypt.  Samaria is besieged.  Ten tribes are carried into exile and redistributed throughout Mesopotamia. 

There would not be a nation named Israel for almost 2,700 years. 

Much more time is devoted to Israel’s autopsy and the resettlement of the land.  While politically Israel found itself in a weakened position with internal strife and the nearby expansion of a world power, the author makes it clear that this occurred because the people of Israel had sinned against the LORD their God, who had brought them up out of the land of Egypt…

Two reigns in Judah are sandwiched around Israel’s demise: King Ahaz in chapter 16 and his son Hezekiah in chapter 18.  The Assyrian threat is the thread that connects father and son, and each transfers valuables from the Temple to Assyria: Ahaz to buy assistance from Tiglath-Pileser and Hezekiah to buy time from Sennacherib. 

But while Ahaz walked in the way of the kings of Israel, his son trusted in the LORD… so that there was none like him among all the kings of Judah after him, not among those who were before him.  This trust will be tested in a dramatic episode at the end of today’s reading, when Assyria threatens Jerusalem, and its captain, Rabshakeh, asks Hezekiah, “…On what do you rest this trust of yours?”

Our verse for this week is Romans 8:28: And we know that for those who love God all things work together for good, for those who are called according to his purpose.

2 Kings 16 through 18.  Now let’s read it!

In the last half of chapter 13 the story ends for the man of God, Elisha.  For most of his life Elisha has been more respected by foreign rulers than he is by Israel's king.  However, Jehoash goes to mourn him, only to reveal the same almost-yet-uncommitted faith of his father. 

In chapter 14 Amaziah reigns in Judah, righteously, yet not like David his father.  His pride drives his story.  Early in his reign he challenges Israel to a duel, which results in his capture and Jerusalem being sacked by their northern brothers.  Later, he is so unpopular that he is driven from the throne and replaced by his sixteen-year-old son. 

Meanwhile, Jeroboam, the great-grandson of Jehu, takes over in Israel.  However, the author spends very little time on Jeroboam II, except to highlight the LORD’s efforts and opinion of Israel’s most prosperous king.  It is significant to note that Jeroboam reigns during Assyria’s weakest era, and it is more important to the author that Jeroboam did what was evil in the sight of the LORD.  He did not depart from all the sins of Jeroboam the son of Nebat, which he made Israel to sin.   

Furthermore, Jeroboam’s success was a result of the LORD’s compassion, for the LORD saw that the affliction of Israel was very bitter, for there was none left, bond or free, and there was none to help Israel. But the LORD had not said that He would blot out the name of Israel from under heaven, so He saved them by the hand of Jeroboam the son of Joash.

In chapter 15, sandwiched between two kings of Judah are the brief accounts of Menahem, Pekahiah, and Pekah: three men who wasted twenty years fighting over the throne.  As prophesied, Jehu’s prosperous line has ended.  Israel is in chaos.  And Assyria is on the rise.

Our verse for this week is Romans 8:28: And we know that for those who love God all things work together for good, for those who are called according to his purpose.

2 Kings 13 through 15.  Now let’s read it!

2 Kings chapter 10 continues the story of Jehu’s extermination of the house of Ahab and Jezebel.   We’re given an almost hopeful picture: Jehu comes closer than any Israelite king to truly following the LORD.  However, Jehu did not turn aside from the sins of Jeroboam the son of Nebat, which he made Israel to sin – that is, the golden calves that were in Bethel and Dan.  Whether or not these calves were disobedient of the first commandment, they certainly were violating the second.

By the end of today’s reading, we’ll be about 120 years into this two-kingdom experiment for the people of the LORD.  The longest-reigning dynasty in the Northern Kingdom has just been upended by Jehu.  While it had survived three successions, it still only lasted 44 turbulent years.  Comparatively, the Davidic dynasty had sustained its throne in Jerusalem for over two centuries. 

But the sword in David’s house was only lying dormant, and it springs to life in chapter 11.  Yesterday we read that Jehu had ended the king of Judah’s life, and today the king’s mother takes the throne for herself.  She is Athaliah, a daughter of Ahab in both body and spirit.  She ruthlessly exterminates the royal house, save one son of Ahaziah: Joash (or Jehoash), who is hidden by his aunt and a faithful priest. 

I’m going to close by addressing a potential point of frustration with all these names.  First, there are many times when people are referred here by two different names.  Joash and Jehoash are an example, as are Joram and Jehoram, and tomorrow you’ll run into Uzziah, also known as Azariah. 

There are also multiple occurrences of certain names: Azariah reigns first in Israel, and then sixty years later another Azariah reigns in Judah; there is also an Ahaziah in each kingdom, and two named Joash who even reign simultaneously for a time.  Tomorrow, you’ll run into a second Ben-Hadad in Syria, and a second Jeroboam.

Remember that you’re reading the actual histories of actual kingdoms.  It can be difficult to keep track of it all.  Very soon, unfortunately, one of these parallel histories will be brought to a close. 

Our verse for this week is Romans 8:28: And we know that for those who love God all things work together for good, for those who are called according to his purpose.

2 Kings 10 through 12.  Now let’s read it!

Today’s reading picks up in the middle of the siege of Samaria.  The capital of Israel has been reduced to desperation as the king of Syria demands that the man of God – Elisha – be handed over to him. 

So the king of Israel has two options: turn to the LORD for deliverance, or dispose of Elisha and satisfy the Syrians.  By the end of chapter 6, he’s made his decision, but when the messenger from the king arrives, Elisha, like his predecessor, makes a courageous prediction: the LORD will again reveal his power to the king of Israel.  The rest of chapter 7 demonstrates that Elisha knew of which he spoke. 

Before we turn to the next episode, I want to point out the way the author refers to Elisha and Joram, the king of Israel.  Throughout these stories, Joram is almost never named, instead referred to simply as “The King of Israel.”  And Elisha is often called simply, “The Man of God.”  This is perhaps just a literary flourish, or maybe something is being said about the respect, or lack thereof, the author has for them. 

Nonetheless, chapter 8 opens with a closing bookend of the Shunamite woman’s story, whom we met in chapter 4.  After this, the political intrigue reaches a new phase in both Syria and Israel, as Elisha reconnects with Hazael, whom Elijah had anointed to succeed Ben-Hadad in Syria.  Events that Elijah foresaw a dozen years ago are spun into violent motion. 

The middle episode of chapter 8 is intense.  Elisha heads to Damascus, of all places, and Ben-Hadad calls on him, probably elated that Elisha was no longer in the service of Israel’s king.  Listen intently to Elisha’s brief interchange with the king’s messenger (which seems to be a theme in these passages).  The messenger is Hazael, who is told to go lie to Ben-Hadad, and then, tragically, is presented with all the horrors he will bring on Israel.  Elisha’s emotions are jarring to his hearer, and will be jarring to us if we’re willing to meditate on what he could see, both before him, and in the distance. 

Our verse for this week is Romans 8:28: And we know that for those who love God all things work together for good, for those who are called according to his purpose.

2 Kings 7 through 9.  Now let’s read it!

Keep in mind that these signs carry multiple layers of significance.  There is the first, on-the-ground layer of importance to the characters: a widow’s home is saved; a boy is raised to life; a man is healed of disease; a borrowed axe head is retrieved.  These were real people, under real threat, who received real deliverance through Elisha. 

Another layer of importance is that these signs are, quite simply, an opportunity for the LORD to reveal His power.  And greatest result of these revelations is when the witnesses turn their awe into worship – a purpose God often makes explicit with “So that [fill in the name] will know that I am the LORD.  This is exemplified today by Naaman, the Syrian general, who asks Elisha for “…two mules’ load of earth, for from now on your servant will not offer burnt offering or sacrifice to any god but the LORD.”

Yet another consequence of these signs – and one we saw emphatically through the Elijah stories – is the connection between the revelatory signs of the prophet and the revelatory message of the prophet.  Ahab is not judged simply by Elijah’s call to repent (though that should have been sufficient); he is forcefully condemned by his obstinance in the face of the mighty confirming signs the LORD did through him.  

This is demonstrated today not so much through the king of Israel – who only emerges by title in chapter 6 – but through the king of Syria.  King Ben-Hadad of Damascus – and this might be a family name we’ve seen before – is so convinced of Elisha’s power that he wants him dead.  Oddly enough, so does the king of Israel.  These intrigues sets up the rest of the Elisha story.  

One final highlight… pay attention to the phrase that opens chapter 5: “Namaan, commander of the army of the king of Syria, was a great man with his master and in high favor, because by him the LORD had given victory to Syria.”  Wait:“…the LORD had given victory to Syria…”?  Wasn’t Syria the enemy?  Yet the LORD – the God of Israel – is giving them aid.  That might be a signal to you, the reader, about the LORD’s methods and priorities.

Our verse for this week is Romans 8:28: And we know that for those who love God all things work together for good, for those who are called according to his purpose.

2 Kings 4 through 6.  Now let’s read it!

But that was over eighty years ago.  The LORD has kept His promises to Abraham, but Abraham’s children have not reciprocated.  Judah and Israel are now two kingdoms; Judah’s kings have wavered between fidelity and idolatry; Israel’s have followed in the way of Jeroboam, the son of Nebat, who caused Israel to sin. 

That sin destroys Ahaziah in 2 Kings chapter 1, who takes over the northern kingdom after Ahab’s death in the battle for Ramoth-gilead.  As his father’s death was random except for the hand of the LORD, so is Ahaziah’s: he is killed not by an accidental fall, but by soliciting the prophets of Baal-zebub, rather than the LORD.  And as Ahab’s death was prophesied by Elijah, so is Ahaziah’s. 

This completes the work of Elijah.  His was a fitful ministry marked by intense faith that the LORD is God: often on the run for his life, courageously returning when the LORD compelled him to.   Yet he never bowed in deference to a king, but proclaimed the word of the LORD, before whom I stand.  Through Elijah we see a depth of faith, and a glimpse at the emotional and physical life of a prophet, that we haven’t been privy to since Moses. 

The final episode of Elijah’s story, at the start chapter 2, begins with the climax: Now when the LORD was about to take Elijah up to heaven by a whirlwind…  Marvel and delight that the Biblical author doesn’t explain the mechanics of this: as Elijah and his protégé Elisha walk along the Jordan – that great boundary line of the Promised Land – chariots of fire and horses of fire separated the two of them….and [Elisha] saw him no more.

Elijah’s cloak falls to Elisha’s feet, and through the rest of chapter 2 we discover that a double portion of Elijah’s spirit has indeed fallen on him as well.   Listen throughout chapters 2 and 3 as the LORD shows not only His power, but also His hand on, and words in, Elijah’s successor. 

In chapter 3 the kings of Israel head out to fight against Moab, which has rebelled against the king of Israel.  Remember that Moab has been subject to Israel and Judah since the days of David, and was also the home of David’s ancestress, Ruth.  Elisha’s power has been revealed to prophets, to Jericho, and to a pack of boys.  Here, on the plains of Moab, the LORD’s spirit in Elisha, fidelity to His people, and contempt for the king of Israel will intersect.  

Our verse for this week is 2 Corinthians 5:17: Therefore, if anyone is in Christ, he is a new creation.  The old has passed away; behold, the new has come.

2 Kings 1 through 3.  Now let’s read it!

The strength and relative wealth of both Israel and Judah point to an era of peace in the region.  For decades North and South had warred with each other.  A series of coups rattled Israel, and Rehoboam and his son had short, turbulent reigns in Judah.  But Judah found faithful kings in Asa and Jehoshaphat, and Omri and Ahab, for their profound apostasy at least provided political stability for Israel. 

However, much of that peace will be rattled today.  Ahab and Jehoshaphat ally on a project to reclaim Ramoth-gilead, formerly a City of Refuge belonging to the tribe of Gad, but now in the hands of Syria.  But the foray is ill-fated, and will bring about Ahab’s prophesied end. 

However, Ahab’s demise does not come soon enough for Naboth, who owns a piece of land that Ahab covets.  Jezebel coaches her husband to behave even more like every other king, orchestrating Naboth’s elaborate execution on trumped-up charges.  Elijah reemerges from hiding to confront Ahab with the word of the LORD: “…Because you have sold yourself to do what is evil in the sight of the LORD…I will bring disaster upon you.” 

Then in chapter 22 we come to the foray in Ramoth-gilead I referenced earlier.  In preparation for battle, Ahab and Jehoshaphat call prophets to seek the LORD’s intentions.  All the prophets predict, in the LORD’s name, a great victory. 

But Ahab calls for one more prophet, one whom he curiously trusts to give him a straight answer: Micaiah.  What follows is one of the more curious dialogues in a book full of curious prophetic exchanges.  Micaiah promises the LORD will give Ahab the victory; Ahab doesn’t believe him; so Micaiah proclaims that Israel will lose its shepherd; Ahab is incensed, the other prophets are furious, and Micaiah gets thrown in jail, to be dealt with when Ahab returns. 

One of the many details to catch here is that Micaiah first tells Ahab that he will triumph, with the LORD blessing, when he clearly will not.  Was Micaiah deliberately misleading Ahab?  Was the LORD?  Or was Ahab judged for his lack of trust in the LORD?  Read thoroughly, keeping in mind that we’re talking about Ahab, who sold himself to do what was evil in the sight of the LORD like no one else.

Our verse for this week is 2 Corinthians 5:17: Therefore, if anyone is in Christ, he is a new creation.  The old has passed away; behold, the new has come.

1 Kings 21 and 22.  Now let’s read it!

So it might be surprising to find Elijah run for his life at the beginning of chapter 19.  But let’s avoid the temptation to spiritualize this and imagine the very human emotions of the moment.  Elijah is tired; he prepared physically, emotional, and spiritually for the encounter on Mount Carmel.  He felt the tension of each minute on that mountain; he stood just aside as fire fell from on high; he avenged the LORD’s prophets at the Kishon brook.

And remember, his purpose wasn’t to achieve a great victory: it was to turn back the hearts of Israel and her king.  Then moments after watching his countrymen worship “The LORD, [for] He is God,” he receives a death sentence from the palace.  What hope was there?  Ahab and Jezebel’s apostasy was not an educational issue.  Their hearts were beyond response. 

And therefore, if Elijah’s mission was to turn the hearts of Ahab and Jezebel to the LORD, he has failed miserably.  But that might not have been his mission at all, or at least not entirely.  The rest of chapter 19 plays with this question, and I’ll let you discover the LORD’s inquisitive response to Elijah’s anguish: “It is enough; now, O LORD, take away my life, for I am no better than my fathers.”

In chapter 20 we return to a less taxing subject: war with Syria.  Syria (or Aram), was Northeast of Israel and headquartered at Damascus.  They had paid tribute to David and Solomon but were now independent and returning the favor to Israel. 

The threats are external and internal.  Syria has superior numbers.  Ahab is weak and cowardly.  In three successive campaigns the LORD again fights for Israel, so that Ahab “will know that I am the LORD…” 

Yet even in victory, Ahab will prove a failure.  Pay attention to the increasing boldness of the LORD’s prophets as they confront this Troubler of Israel. 

Our verse for this week is 2 Corinthians 5:17: Therefore, if anyone is in Christ, he is a new creation.  The old has passed away; behold, the new has come.

1 Kings 19 and 20.  Now let’s read it!

But this is not just another record of ancient political intrigue.  Though the children of Israel are governed by separate kingdoms, the LORD’s covenant is with Abraham’s descendants, not their political entities.  And when they provoke the LORD to anger with their idols, the LORD responds, often by sending prophets to speak His warnings. 

While we’ve seen prophets such as Nathan, Gad, and Ahijah confront kings on the LORD’s behalf, none rises to the stature of Elijah, who rises to prominence in chapter 17.  Elijah is sent to Israel’s king Ahab who, with his wife Jezebel, did more to provoke the LORD…than all the kings of Israel who were before him. 

Today’s intrigue is set against the backdrop of a drought, which the LORD has orchestrated to show His power to Ahab.  After pronouncing the LORD’s vow, Elijah runs, to be cared for by the LORD first east of the Jordan and then in the land of Sidon, where the LORD exerts His power to provide for Elijah and his foreign hosts. 

In the third year, the LORD sends Elijah back to Israel, where a showdown is arranged between Elijah and the prophets of Baal.  The dialogue in this episode is rich, humorous, biting.  Elijah’s sarcasm is unlike anything we’ve seen.  He’s fearless before the king, audacious in the face of Baal, and utterly convinced that the LORD will win.  “Answer me, O LORD answer me,” he calls out on Mount Carmel, “that this people may know that you, O LORD, are God…”

Our verse for this week is 2 Corinthians 5:17: Therefore, if anyone is in Christ, he is a new creation.  The old has passed away; behold, the new has come.

1 Kings 16 through 18.  Now let’s read it!

Our first timestamp is Solomon’s death, which takes place (according to the best archaeology) in 930 B.C.  Even though this might be a few years off in either direction, what’s important is the sequence, so we’ll use that as a baseline. 

Most of today’s events occur in Israel, beginning early in Jeroboam’s reign.  In the opening moments the LORD sends a prophet to rail against the altars – and cult – that Jeroboam had devised from his own heart.  There’s a subtle shift in the dialogue that I want you to notice: when Jeroboam asks the prophet for help he calls the LORD your God – not our God.  Even Saul, in his worst moments, would not have denied the LORD’s jurisdiction over him.  But Jeroboam has clearly moved on. 

In chapter 14, we’ll learn that the LORD has moved on as well.  The presenting story concerns the illness of Jeroboam’s son, but the real plot concerns the LORD’s displeasure with Jeroboam.  A prophet is consulted, whose words of discomfort remind Jeroboam and all who would succeed him that, though the kingdom is divided, David’s faithfulness to the LORD is still the standard against which the kings of Israel will be measured.  And because Jeroboam has not followed in David’s ways, his family, and kingdom, will be cursed.  Listen intently to the prophet’s words for Jeroboam and hold onto them as you read the rest of Kings. 

By the beginning of chapter 15, Jeroboam and Rehoboam have exited the stage, and we’ll see that after 30 years Israel and Judah are still at war.  Asa in the South and Baasha in the North must make sacrifices and manage alliances to buttress these two weakened kingdoms.  The Temple and Palace are pillaged in order to make peace, and the high places remain.  

However, while Israel continues to follow in Jeroboam’s footsteps, Asa, Rehoboam’s grandson, was wholly true to the LORD all his days.  These fits of faithfulness, and the LORD’s fidelity to His promises to David and his throne, will create critical distance between these two kingdoms.  

Our verse for this week is 2 Corinthians 5:17: Therefore, if anyone is in Christ, he is a new creation.  The old has passed away; behold, the new has come.

1 Kings 13 through 15.  Now let’s read it!

Solomon’s ascent continues in chapter 10, for when the queen of Sheba had seen all the wisdom of Solomon, his house, furnishings, and his burnt offerings that he offered at the house of the LORD, there was no more breath in her…  And the king made silver as common in Jerusalem as stone, and he made cedar as plentiful as the sycamore…

But when the vast wealth of Solomon himself is recounted at the end of the chapter, careful readers will note a misalignment with the expectations God laid down for Israel’s king in Deuteronomy 17.  This intuition is confirmed explicitly in the opening words of chapter 11: Now King Solomon loved many foreign women… and when Solomon was old…his heart was not wholly true to the LORD his God.  This infidelity is demonstrated when he commits the abomination that his father, for all his failings, had never considered: he builds altars to foreign gods. 

Note that the LORD’s anger is not with Solomon’s wives but with Solomon himself, because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice.  Because of Solomon’s unfaithfulness, the LORD declares that He would surely tear the kingdom from Solomon and give it to his servant.  Only a single tribe would remain in the house of Solomon, for the sake of David My servant and for the sake of Jerusalem that I have chosen.  And the LORD sends a prophet to Jeroboam, a servant of Solomon, to prepare the way. 

After Solomon’s death this word is rapidly consummated.  The political stimulus is the forced labor – which we first heard about in chapter 4 – that Solomon had drafted to complete his capital projects.  This labor had exacted a heavy toll on the northern tribes, and when their leader, Jeroboam, returns from exile, Judah’s leadership over the tribes is again contested.

To Solomon’s son Rehoboam this might not have stirred much urgency; after all, Israel has weathered succession crises before.  But this is different.  When Israel declares, “We have no inheritance in the son of Jesse,” and Rehoboam prepares to rally Judah and Benjamin to fight to restore the kingdom, the LORD stands between: “You shall not go up or fight against your relatives… for this thing is from Me.” 

Our verse for this week is 2 Corinthians 5:17: Therefore, if anyone is in Christ, he is a new creation.  The old has passed away; behold, the new has come.

1 Kings 10 through 12.  Now let’s read it!

Chapters 7 and 8 highlight the completion of Solomon’s house and, most importantly, the completion of the LORD’s house.  Solomon oversees both the construction and the grand dedication, at which the LORD makes his satisfaction evident. 

As at the end of Exodus, the author of Kings weaves a rich tapestry of detail and emotion.  My comments will be brief, so you can drink it in.  Pay attention to the variety of allusions to that long ago day in the Wilderness of Sinai: the procurement of raw materials, the attention to each element, the offerings, the Ark of the Covenant, and the glory of the LORD.  Listen as Solomon speaks to Israel words of worship, exhortation, and benediction as no leader has since the days of Moses. 

This sense that a new age is dawning is reflected in the LORD’s response to Solomon.  As soon as Solomon had finished building the house of the LORD, the LORD reaffirms His covenant with David’s house: As for you, if you will walk before Me, as David your father walked…then I will establish your royal throne over Israel forever… 

Our verse for this week is Ephesians 2:8-9: For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

1 Kings 7 through 9.  Now let’s read it!

Though Solomon and David each reigned for forty years, Solomon receives less than a quarter of the airtime given to his father.  The highlight of those four decades, though, was of such importance that the author erects a milepost:

In the four hundred and eightieth year after the people of Israel came out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of Ziv, which is the second month, he began to build the house of the LORD. 

This connection with the Exodus generation reinforces that Solomon can take no credit for the Temple, or for the conditions that allowed its completion.   For Solomon to even begin construction on so grand a structure this must have been an era of extraordinary peace and prosperity for Israel – security that those first Israelites could have only dreamed of. 

No, the Temple is the fulfillment of a promise that the LORD made to Israel 440 years ago on the plains of Moab.  Back before the land had been taken, the kingdom established, and David’s family installed on the throne.  “In the four hundred eightieth year…” is not just a chronological marker; it’s a reminder of God’s faithfulness to His covenant and to His people. 

These chapters are a reminder of all that Solomon inherited.  His father had left him a united kingdom that touched the Gulf of Aqaba in the south and the Euphrates in the north.  Tribute flowed from Edom, Moab, Ammon, Aram and Hamath.  He bartered as an equal with the wealth of Tyre and Sidon. 

And to top it all, God gave Solomon wisdom and understanding beyond measure.  Listen as peace, wisdom, and blessing converge in ways we’ve not yet seen.

Our verse for this week is Ephesians 2:8-9: For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

1 Kings 4 through 6.  Now let’s read it!

As the first book of Kings opens, David is only nominally on the throne, and we’re immediately plunged into a succession intrigue. The featured actors are David’s oldest remaining son, Adonijah, and Solomon, the son of Bathsheba.  When Adonijah exalted himself, saying, “I will be king,” and attracts Joab and Abiathar to his side, two crises emerge:  First, that David is weak and seemingly out of touch with his kingdom; and second, that the king of Israel has to this point been anointed by a prophet.  Anyone who has taken the crown for himself – Abimelech, Absalom, Sheba – has been doomed. 

So much is hinted at in these first chapters that the imagination can run.  The observation about David’s relationship with Abishag might be highlighting David’s virtue or his feebleness.  The author makes sure we know that Adonijah is so handsome – which in Samuel and Kings is the kiss of death.  He sheds light on David’s parenting, his grievances, and on his steady gratitude to the LORD, “who has granted someone to sit on my throne this day, my own eyes seeing it.” 

Chapter 2 is a pivot to a clean slate.   The story of David, as well as those of Adonijah, Abiathar, Shimei, and even Joab are brought to a close.  The kingdom is established in the hand of Solomon, who, it is observed, loved the LORD, walking in the ways of David his father, [however] he sacrificed and made offerings at the high places.  This crescendo reaches a peak when in chapter 3 the LORD comes to Solomon in a dream, and invites him to “Ask what I shall give to you.”   The rest of the chapter, and the rest of Solomon’s life, will bear witness to his response. 

It seems fitting to close today with this epitaph: Then David slept with his fathers and was buried in the city of David.  And the time that David reigned over Israel was forty years.  He reigned seven years in Hebron and thirty-three years in Jerusalem.  So Solomon sat on the throne of David his father, and his kingdom was firmly established. 

Our verse for this week is Ephesians 2:8-9: For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

1 Kings 1 through 3.  Now let’s read it!

In our first chapter today, David speaks the word of The Spirit of the LORD, reminding the next generation that, “when one rules justly over men, ruling in the fear of God, He dawns on them like the morning light…”  This oracle is followed by a register of David’s mighty men, recounting their importance in protecting David and securing the kingdom. 

The final chapter of Samuel once again visits an earlier episode in David’s reign.  The basic synopsis is this: the LORD’s anger was kindled against Israel, so He incited David against them.  David calls for a census; Joab protests, sensing something is amiss, but David overrides him.  God then uses this to inflict punishment on Israel, the instrument of which David has to choose.  The angel of death sweeps Israel, stopping just short of Jerusalem, and David worships.

Everybody got that?

Don’t read this story without absorbing the first line, that the anger of the LORD was kindled against Israel, and He incited David against them… Everything that happens next is secondary to this premise.  There don’t appear to be hidden meanings or arrangements here, and no amount of linguistic gymnastics avoids the assertion that the LORD caused David to sin in order to have a reason to punish Israel. 

This is not unprecedented.  The LORD demonstrated His supremacy over Pharaoh by grabbing Pharaoh’s heart and compelling him to recklessness.  It is not impossible that the moments when Moses intervened between the LORD’s anger and Israel in the wilderness tests similar to this moment with David.  This could plausibly fit the author’s story arc showing the ability and integrity David had lost after his sin with Bathsheba. 

Also of interest is the reason for which the plague was halted: When the angel stretched out his hand toward Jerusalem to destroy it, the LORD relented from the calamity and said to the angel who was working destruction among the people, “It is enough; now stay your hand.”  This could perhaps be a primary lesson for the author, showing the LORD’s continued favor for David’s capital and presenting hope for protection for future generations. 

But this is all speculation.  As I’ve said many times, the primary character of this book is the LORD, and we have to add this event to our map of the LORD’s character.  Read it slowly and carefully. 

Our verse for this week is Ephesians 2:8-9: For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

2 Samuel 23 and 24.  Now let’s read it!

This is evident from at least three factors.  First, the author in chapter 21 tells us that this story happened “in the days of David,” which would be a peculiar thing to say since we’ve been reading about David all along.  Second, the song of deliverance in chapter 22 is a poem spoken by David on the day when the LORD delivered him from the hand of all his enemies, and from the hand of Saul.  And third, the events of chapters 21 and 24 show a younger, more virile David than was reflected in the last few chapters.

As with the flashback stories at the end of Judges, let’s approach these chapters as though the authors knew what they were doing, and try to better understand the purpose they serve here at the end of the Books of Samuel. 

Our first story is launched against the backdrop of a three-year famine, which David discovers is the LORD’s judgment for a crime perpetrated by Saul.  The event referenced doesn’t appear in scripture, but the author reveals it as a breach of the promise Gibeon had exacted – albeit under false pretenses – from Joshua.  David’s solution, though perhaps disturbing to us, appears to satisfy the LORD’s call for justice. 

After recounting a few earlier battles with the Philistines, the author’s recounts a song David spoke to the LORD in thanks for His deliverance.  Before we dive in, I’m reminded of Nathan’s rebuke in chapter 12: “I gave you…the house of Israel and of Judah. And if this were too little, I would add to you as much more.  Why have you despised the word of the LORD, to do what is evil in his sight?”

Consider what might have been when the younger, more innocent David who authored this song celebrates that “The LORD dealt with me according to my righteousness… For I have kept the ways of the LORD, and have not wickedly departed from my God.” 

Pay attention also to how David envisions the LORD in action.  “Smoke went out from His nostrils… He rode on a cherub and flew… He sent arrows and scattered them…  The foundations of the world were laid bare at the rebuke of the LORD.” 

Our verse for this week is Ephesians 2:8-9: For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

2 Samuel 21 and 22.  Now let’s read it!

It’s interesting to look back on Joab’s story.  Remember that Joab had taken revenge on Abner for his brother’s death, and that the king lamented for Abner – the commander of Saul’s army – but did not lament for Joab’s brother – one of David’s soldiers.  Joab was faithful to David in the Uriah affair, but also knew he was ending an innocent man’s life on David’s behalf.  And again, out of loyalty to David’s throne but not obedience to his command, Joab would not “waste time” debating whether to kill Absalom. 

Today Joab unleashes his fury at the king in a public and humiliating way – if others could hear David mourning, you can be sure they heard Joab’s rebuke.  While it initially seems that he gets away with treating the king this way, David soon replaces him with Amasa – who later suffers the same fate as others who have stood in Joab’s way. 

David could not, or would not, see what Absalom was about.  Then he exerts greater effort to mourn his son than to thank the thousands who defended him.  But this is only symptomatic of something bigger going on with him.  Remember that he chose to abandon the capital, rather than defend it.  Today he is unable to discern when there might be another side to the Mephibosheth story.  He still steadfastly refuses to take any action against Joab, who has thoroughly revealed his character and even killed the king’s son in known violation of a direct order.  And today he will face a second civil conflict from one “who will do more harm than Absalom.”

There is one other literary detail to note.  At the end of chapter 19 the author notes discord between “the men of Judah” and “the men of Israel.”  You’ll hear in this a condition that has been hinted at for some time – a division between the Judahite loyalty to David’s throne and the other tribes – consolidated as “Israel,” challenging David’s authority.  This is the first glimpse of a cleft that will threaten the nation’s existence in years to come.  

Our verse for this week is Ephesians 2:8-9: For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

2 Samuel 19 and 20.  Now let’s read it!

At the outset, Ahithophel recommends that he himself command a force to overtake and destroy David while he is on the run.  This idea seemed great to Absalom but Hushai, whom David had instructed to play the spy, counters.  “Wait,” he tells Absalom, until all Israel has rallied to you, then go out yourself and strike a decisive blow. 

Pay attention to the author’s observation that the LORD had ordained to defeat the good counsel of Ahithophel, so that the LORD might bring harm upon Absalom.  Once again we see deception – one intended to bring destruction – not just engineered by men but being used as an instrument by the LORD.  The LORD has, in this instance, revealed His preference of David over Absalom, and He’s willing to manipulate Absalom’s heart – just as He manipulated Pharaoh – to fulfill His purposes. 

This advice – along with his advance warning to David – gives David’s forces crucial time to escape across the Jordan and regroup.  The coup ‘d’état explodes into civil war, as forces loyal to Absalom engage David’s army, and the loss was great on that day.  And though David had ordered his commanders to “deal gently for my sake with the young man Absalom,” the king’s son faces a humiliating, violent end.

It’s always important to pay attention to where the author focuses his time.  Nearly half of chapter 18 is committed to describing how David learned of Absalom’s death.  The detail here is tenfold greater than that used to describe the battle where thousands died.  It might be appropriate to slowly grasp that image of David, sitting between the two gates, earnestly wondering “Is it well with the young man Absalom?” 

Our verse for this week is John 14:6: “Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

2 Samuel chapters 17 and 18.  Now let’s read it!

Much of these chapters is devoted to David’s flight, so there might be something significant or emblematic going on here.  The author recounts the people who came to greet him, to pledge their allegiance to him, and even to heap scorn on him.  There is Hushai, the loyal adviser who has yet a part to play.  Ziba, who bears ill news of his master, Mephibosheth.  Six hundred Gittites, who had followed David from Gath decades before.  Abiathar, and Zadok, bearing the Ark of God. 

Listen also for the emotional toll of this moment on the king.  He weeps when summitting the Mount of Olives, barefoot and with his head covered.  He tells Abiathar to return the Ark to Jerusalem, for if the LORD says, “’I have no pleasure in you,’ behold, here I am, let Him do to me what seems good to Him.”   And when Shimei, a man of the family of the house of Saul heaps abuse on him, David does not respond except to hope “that the LORD will look on the wrong done to me, and that the LORD will repay me with good for his cursing today.”

Yesterday’s reading ended with Absalom entering Jerusalem as a distrustful fugitive; today he enters as king.  Not content simply to possess his father’s throne, he aims to show that he has “made himself a stench to his father,” pitching a tent on the palace roof for he and David’s concubines in the sight of all Israel. 

Now think back to when this descent for David’s family started, in chapter 11 – on this very same roof. 

Our verse for this week is John 14:6: “Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

2 Samuel chapters 15 and 16.  Now let’s read it!

The capture of the Ammonite capital following the death of David’s son might lead us to believe that all is now well with David’s kingdom.  But turning to chapter 13 reveals this success was only a momentary respite, and Nathan’s prophecy that the LORD “will raise up evil against you out of your own house” today is filled full. 

The author introduces us to David’s son Absalom through his sister, Tamar, and the treachery committed against her by his half-brother, Amnon.  The account in chapter 13 is physically and emotionally brutal, and Absalom’s vengeance matches its ferocity.   David receives conflicting messages, Absalom fears for his own neck and flees Jerusalem, leaving a father to grieve the loss of two sons. 

After three years, Joab seeks reconciliation by calling on a wise woman from Tekoa to persuade the king to recall his son.  Her technique is reminiscent of other times wisdom was put before David: she tells him a story.  David heeds her (and Joab’s) counsel, but Absalom spends two more years in Jerusalem without receiving an audience with the king.  Absalom lets his displeasure be known, and his resentment toward his father will fuel the rest of his life’s story.   

A thread to pay attention to is David’s declining discernment and courage.  Amnon’s violation of Tamar made him “very angry,” yet he did nothing.  The spirit of the king longed to go out to Absalom, yet for three years he did not.  And two more years go by without David recognizing the powder keg he was filling in Absalom – more obviously grieving the loss of Amnon than anything else that had happened.  Watch and see if this theme threads its way through the coming chapters. 

Our verse for this week is John 14:6: “Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

2 Samuel chapters 13 and 14.  Now let’s read it!

And this unaltered trajectory makes today’s story all the more shocking.  At the beginning of chapter 11, the author suggests that something is amiss by intimating that at the time of the year when kings go out to battle… David remained at Jerusalem.  While at Jerusalem he sees something – someone – he wants: the wife of Uriah, one of his mighty soldiers; her name is Bathsheba.  The king summons and seizes.  Bathsheba becomes pregnant.  And David has to figure out what to do. 

Listen as Uriah’s integrity plays opposite David’s treachery.  The death of this Hittite – this foreigner – is among the most hauntingly tragic in the Bible.  Listen as David wrangles Joab into the conspiracy to protect the king, and consider whether Joab knows what’s going on.  Listen to David’s callous dialogue.  And listen as the author twists the knife by referring to Bathsheba as “the wife of Uriah,” even after her husband’s death. 

Pause before you turn the page to chapter 12, because there’s a weighty question hanging over this story.  What will the LORD do?  Will He execute the judgement on him that is prescribed in the Law of Moses?   Or will He be forced to overlook this, bound by His own promise that David’s name be forever connected to the throne?  Consider also David; with Bathsheba’s husband safely removed, does he believe himself safe? 

The author refuses to tip his hand, allowing the dialogue to do the work, and leads only with “And the LORD sent Nathan to David…”

Our verse for this week is John 14:6: “Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

2 Samuel chapters 11 and 12.  Now let’s read it!

Recalling his covenant with Jonathan in 1 Samuel 20 – “The LORD shall be between me and you, and between my offspring and your offspring, forever.” – David calls Jonathan’s crippled son Mephibosheth to him, promising that “I will show you kindness for the sake of your father Jonathan, and I will restore to you all the land of Saul your father, and you shall eat at my table always.”  This is again a unique gesture for an ancient king, but is consistent with the LORD’s expectation that the king’s heart not be lifted up above his brothers. 

This story not only illustrates David’s ever-expanding kindness toward his former enemy, and his continued integrity toward his departed friend, but it also cleverly marks the time.   In chapter 4 we learned that Mephibosheth was five years old when the news about Saul and Jonathan came from Jezreel, and he is now old enough to have a son of his own. 

Twenty years have now passed since David was first crowned at Hebron, and in chapter his tributaries in Damascus want to test the strength of David’s army and his God.   Note that David sends Joab – who can’t be much younger than David himself – out to meet them.  The question, as is always the case in ancient warfare, is not whether the army is strong enough but whether their God is with them: “Be of good courage,” Joab reminds his brother, “and let us be courageous for our people, and for the cities of our God, and may the LORD do what seems good to him.”

Our verse for this week is John 14:6: “Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

2 Samuel chapters 9 and 10.  Now let’s read it!

We first met David as the youngest son of a shepherding family in Judah.  He was a fierce and skilled soldier, first in his father’s service and later in King Saul’s.  His battlefield prowess drew the admiration of the people and respect of foreign rulers.  Not only was the Spirit of the LORD upon him, but David seemed aware of this – in a way that Gideon, Jephthah, Samson and Saul did not. 

In chapter 7 David’s relationship with the LORD reaches a zenith.  The LORD makes three promises.  First, He promises that He “will make for [David] a great name, like the name of the great ones on earth.”  Only Abraham has been given such a pledge before. 

Second, the LORD assures Israel that He “will appoint a place for [His] people Israel and will plant them…” giving them “…rest from their enemies.”  This promise of security and permanence had been made to the wilderness generation, but never has a convergence of leadership, resolve, and political opportunity brought it this close to fulfillment. 

These two blessings intersect when the LORD makes His third and final promise: “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom.  He shall build a house for my name, and I will establish the throne of his kingdom forever.”  The LORD has no interest in David mimicking the kings of other nations and building a capital temple to his favorite God.  Rather, the LORD will build David a house – a more permanent house than can be built with cedar.  The LORD “will be to him a father, and he shall by my son.”  More importantly, “…My steadfast love will not depart from him, as I took it from Saul...” 

Let those words sink in: a house, a throne, a kingdom, forever.  Israel’s security and David’s name would now be forever linked.  So the events you’ll read today of David’s continued conquests might seem a foregone conclusion.   Moab, Syria and even the mighty Philistines are subdued.  Garrisons are established in Edom – Esau now under Jacob’s feet – bringing previously unknown peace and prosperity to Israel. 

Most importantly, by administering justice and equity to all his people, David is fulfilling the centuries-old hope that Israel should have a king who “may learn to fear the Lord his God by keeping all the words of this law and these statutes, and doing them, that his heart may not be lifted up above his brothers, and that he may not turn aside from the commandment, either to the right hand or to the left, so that he may continue long in his kingdom, he and his children, in Israel.

Our verse for this week is John 14:6: “Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

2 Samuel chapter 8.  Now let’s read it!

There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.

– Exodus 25:10-22

A line of significance can be drawn between today’s reading and God’s instructions to Moses on Sinai.  The Ark of the Covenant was not a container for the LORD, nor representative of the LORD – as pagan idols were – but it was the evidence of the LORD’s special relationship with His people Israel. 

The Ark was evidence – testimony – of covenant.  It contained the Law tablets, a sample of manna, and Aaron’s staff.  It was where Moses and Joshua had spoken with the LORD in the wilderness.  The Philistines were plagued by it and their idols bowed down to it.  Once ensconced in the Most Holy Place, none could approach it save for the High Priest of Israel. 

Yesterday we saw David crowned king over all Israel and his capital moved to Jerusalem, a defensible stronghold that was strategically both within Judah and near the northern tribes.   Today he requests the Ark be brought up from the house of Abinadab – the lone priest who survived Saul’s slaughter.  A new cart is built for the occasion.  Two Levites, who should have known the law, manage the transit. 

But the trip is marred by tragedy, as the fierce holiness of the LORD is exerted.  The ark is preserved, but it comes at a cost.  A Levite is dead; David is angry, then terrified.  As the LORD remains mute throughout – and David’s not about to approach Him – you’re allowed to speculate on the cause of the LORD’s response.   

Finally, the transit is completed.  And once David, and his house, and the Ark are settled in Jerusalem, David has an idea.  Listen to the LORD’s proclamation in chapter 7 as He offers a better promise – a better house – than David ever could.   

Our verse for this week is Romans 6:23: For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

2 Samuel 6 and 7.  Now let’s read it!

Saul’s son Ish-bosheth was presented in chapter 3 as being personally paranoid and politically foolish.  If you’re going to accuse the commander of your army of treachery, you’d better know what you’re doing.  Yet Ish-bosheth could not answer Abner another word, because he feared him. 

Although Abner met an untimely and greatly-mourned demise, his stated purpose to “…accomplish for David what the LORD has sworn to him, to transfer the kingdom from the house of Saul and set up the throne of David over Israel and over Judah…” would be realized.  Two of Ish-bosheth’s captains take matters into their own hands and murder Saul’s son in his sleep.  The lack of an armor bearer, a bodyguard, or any follow-through from Ish-bosheth’s militia might point to a larger conspiracy for an army that knew it was over.  Nonetheless, David deals with his murderers the same way he dealt with the Amalakite who bore news of Saul’s death: if David was not going to kill Israel’s king, he wasn’t going to let anyone else do it either.   

So the elders of Israel came to the king at Hebron, and King David made a covenant with them at Hebron before the LORD, and they anointed David king over Israel.  Samuel’s oil had long since dried from his forehead, but the LORD’s spirit was still upon him.  And now all Israel would recognize it.  For a coronation party, David captures Jerusalem, and we are introduced for the first time to Zion, that is, the city of David. 

As you read today, pay attention to David’s recognition of the LORD’s hand.  Both in war and in peace David displays a gratitude and reverence that Saul never had.  The trajectory leads us to believe that Israel could, finally, have a prince after God’s own heart. 

Our verse for this week is Romans 6:23: For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

2 Samuel 4 and 5.  Now let’s read it!

At the end of 1 Samuel, the Philistines execute a stunning series of victories that sweep from the Mediterranean coast to the Jordan valley.  King Saul was killed, and along with his sons Jonathan, Abinadab, and Malchi-shua was beheaded and carried triumphantly to Philistia. 

While this illustrated Saul's weakness and Israel's vulnerability, it did not represent a loss of territory that Israel would have to recapture.  Raids such as these were not about expanding territory, but about acquiring spoil.  The Philistines were not interested in governing the areas they raided, but wanted easy targets for regular "shopping trips." 

Constant tension within, and constant threat from without, were hallmarks of the Judges era, when a tenuous confederacy was held together by nothing more than a shared history and a common God.   The central government of Israel's king was to have provided effective protection, but when the LORD's hand left him, and Saul's distractions mounted, his ability to govern his passions, his army, and his territory faltered.  This once-great warrior’s final battle completed his failure: Saul’s forty-year legacy was now completely negated. 

Except, there was David.  2 Samuel opens After the death of Saul, when David had returned from striking down the Amalakites…  David is grief stricken when he learns of the deaths of both his greatest enemy and his greatest friend.  Judah is ready to declare him king, but one of Saul’s remaining sons makes a claim to the throne, and much of the nation follows him.  Judah and Benjamin, again at war.  Nothing has changed. 

Except, there was David.  Consider how he treats the Amalekite messenger in chapter 1, how he handles the divided kingdom in chapter 2, and how he deals with Abner – and Joab – in chapter 3.  Israel’s king was supposed to be different.  It’s now up to David to prove that it’s possible. 

Our verse for this week is Romans 6:23: For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

2 Samuel 1 through 3.  Now let’s read it!

The events of chapter 31 were predicted by Samuel at En-dor, so the only surprise today will be the shock of the prophecy coming true.  The battle scenes are brief and violent.  The Philistine victory is total.  Even across on the east bank of the Jordan, Israelites were forced to flee.  The foreigners’ treatment of Israel’s king and his family was typical for the time and place. 

Difficult as it is, one can also imagine an act of mercy toward David when it is the Philistines who take out the three most suitable claimants to Saul’s throne.  Now David will be spared most – but not all – of the disgusting work that would probably be required to consolidate the kingdom under the LORD’s anointed. 

But there is one moment of solemn hope.  When the inhabitants of Jabesh-gilead – tribes east of the Jordan – heard what the Philistines had done to Saul, all the valiant men arose and went all night… to pay a final honor to Israel’s first king. 

Our verse for this week is Romans 6:23: For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

1 Samuel 31.  Now let’s read it!

There are a few details to take note of.  When the Philistine commanders refer to David’s band as “these Hebrews,” you can pick up on two things.  First, you’ve already noticed that there’s a derogatory slant, like calling them “these rebel scum.”  Second, it’s a term typically used by foreigners to refer toward Israelites, rather than Israelites using it themselves.  It’s unclear where this term came from or exactly what it means, but it carries the sense of being a “foreigner,” which may be what the New Testament author of Hebrews is picking up on.

It’s a bit jolting when Achish, the Philistine king, swears by the LORD God of Israel, that he’s sure David has been honest with him.  It’s also disconcerting when the Philistine lords bring out the popular refrain: “Saul has struck down his thousands, and David his ten thousands.”  It’s designed to make us fear for David, both for his life and for his integrity.  David makes a sincere show of wanting to fight against Saul, asking Achish, “What have I done?” and divine intervention might be required to keep him from harm.  

That intervention comes in chapter 30.  While David is pleading his case, the Amalekites raid his stronghold of Ziklag and exact revenge for David’s recent raids.   Tension abounds as now the locals speak of stoning him, for bringing disaster upon them.   But David strengthened himself in the LORD his God, and takes off in rescue, across the Negev, and away from the gathering armies at Mount Gilboa. 

Our verse for this week is Romans 6:23: For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

1 Samuel 29 and 30.  Now let’s read it!

The last time he went to Achish, David was a lone fugitive and the Philistine king would have had every reason to distrust this giant slayer.  Now, David has been running from Achish’s enemy for some time, his militia could pose its own threat to the Philistines, yet alternatively could provide some free security on the frontier.  David even appears to shift his loyalties, and Achish observes, “He has made himself an utter stench to his people Israel; therefore he shall always be my servant…”

Meanwhile, Achish and his fellow kings of the Philistines gather their forces for war… against Israel, and this is where the real meaty story happens today.  As Saul looked out on the forces of the Philistines, his heart trembled greatly.  He inquired of the LORD and received no response – which is no wonder given his extermination of the LORD’s priests at Nob.  The author reminds us – curiously it seems – that Samuel is not available either. 

So Saul is alone, cut off from the God who had enthroned him, from the prophet who had installed him, and from the soldier who had won so many battles for him.  And so he turns to a medium, a necromancer – the Medium at En-dor. 

The dialogue in their nighttime encounter bursts to fullness.  The Medium tells a disguised Saul that she wants no part of crossing the king.  Saul assures that no harm will come to her – which is a blasphemous promise on the LORD’s behalf.  Saul asks to speak to the one man who always gave it to him straight.  And to even the Medium’s horror, he arrives.  

Just what is happening here, the author refuses to speculate.  The story is presented with no secret meanings or turns of phrase.   The Medium shrieks.  Saul knew that it was Samuel.  The spirit knows Saul’s story, and knows the LORD has abandoned him.  And most importantly, he knows Saul’s future: not only will he lose the kingdom, but “moreover, the LORD will give Israel also with you into the hand of the Philistines…”  

Our verse for this week is Romans 6:23: For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

1 Samuel 27 and 28.  Now let’s read it!

We saw yesterday that as David and his men roam the wilderness of Judah, they are providing a measure of security for its residents.  While Israel has ostensible control of the region, Philistine raiding parties are still threatening life and property.  Today David reaches out to Nabal, whose estate David had been protecting, and asks to share in a feast day with him.  Given the size of David’s militia, it’s hard to fathom how much support David was expecting from Nabal, but Nabal – described as harsh and badly behaved, heaps insults upon David. 

David is hot, and commands his men to strap on their swords.  The story turns in two places.  First, one of Nabal’s servants has the nerve to go to Nabal’s wife, Abigail, and warn her not only that David has a point, but that all of them are going to be wiped out.  Second, Abigail goes to David, and in the longest speech attributed to a woman in the whole Old Testament, sways David by reminding him that “The LORD will certainly make [him] a sure house…” and will appoint him “…prince over Israel.”

As soon as this episode ends, we find that Saul is still on David’s tail, despite his confession in chapter 24 that he knows that David will “surely be king.”  We’re also reminded that Saul’s army suffers either from disinterest or incompetence, and David is able to sneak into the camp at night and toy with Saul again.  Saul is again convicted, repentant, and releases David with a blessing.  

Take note of the interesting narrative structure of chapters 24 through 26.  In the bookends, we have stories of David overriding the advice of his men – even chastising them – and refusing to kill the man he calls, “The LORD’s anointed.”  However, in between, it is David who is rash, and who is kept from evil by the advice of another.  As in all the Bible, we are dealing with human beings whose triumphs and flaws are on full display.  Listen for connections throughout these stories today.  

Our verse for this week is Isaiah 40:28:  Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; His understanding is unsearchable.

1 Samuel 25 and 26.  Now let’s read it!

Civil war.  The last time there was open conflict between rival Israelites, there had been no king in Israel.  Things were supposed to be different now – the Israelites had sought as much when they had demanded a king.  Remember, it was the succession difficulties of Samuel’s sons, which had followed those of Eli, that would instigate Israel’s demand to be “like the nations.” 

Now they were reaping the whirlwind.  Saul had not only recruited the sons of Israel into his army, he had tried to employ them in executing the LORD’s priests, and was now leading them throughout Israel in jealous pursuit of his son-in-law.  David had also acquired a following, a ragtag group of the disenchanted, whose integrity has yet to be tested. 

The narrative opens with David returning to southeast Judah to defend the town of Keilah from the Philistines.  Notice that David inquires of the LORD about taking action in a very Moses/Joshua way, being ready to heed His word both to fight and to flee.  Saul pursues; the people of Keilah take sides.  This war leaves few untouched.   

Saul’s son Jonathan has chosen sides as well.  He goes to Horesh alone to meet David and make a covenant before the LORD, assuring David, “Do not fear, for the hand of Saul my father shall not find you. You shall be king over Israel, and I shall be next to you. Saul my father also knows this.” 

The narrative drives toward a crescendo in chapter 24.  David has a chance to strike a lethal blow, to end a war he did not start, to become king.  Saul’s army would surely rally to him, the aggrieved party, and nonetheless he had an army of his own.  But David, at least here, would not take the kingdom “like the nations.”   

After sparing Saul’s life, David attempts to pierce his heart: “Why do you listen to the words of men who say, ‘Behold, David seeks your harm’?  Behold, this day your eyes have seen how the LORD gave you today into my hand in the cave. And some told me to kill you, but I spared you. I said, ‘I will not put out my hand against my lord, for he is the LORD’s anointed.’”

Our verse for this week is Isaiah 40:28:  Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; His understanding is unsearchable.

1 Samuel 23 and 24.  Now let’s read it!

Our story today revolves around the town of Nob, a small town in southern Israel, to which David first flees.  There was a worship center there: not the tabernacle, but some settlement managed by descendants of Aaron.  The priest, Ahimelech, trembles when he sees David – David’s arrival was no good for the prophets at Naioth – but he’s also curious, “Why are you alone?” 

David’s response might leave you scratching your head: “The king has charged me with a matter and said to me, ‘Let no one know anything [about it]...”  On the surface, it sounds like a boldface, Abraham-style lie.  But it could also be an honest turn of phrase.  To which “king” is David referring?  I’ll let you decide. 

Nonetheless, David requests help – food and weapons – from Ahimelech.  This David receives, and the story would be complete if not for one seemingly extraneous detail: “A certain man of the servants of Saul was there that day…” 

David heads west to seek refuge in Gath, one of the five principle cities of the Philistines.  But his reputation has preceded him – perhaps too well, as he is described to the ruler of Gath as “King of the land,” about whom is sung, “Saul has struck down his thousands, and David his ten thousands.”  David realizes his danger, and finds yet another unique means of escape. 

From there he traverses the land of Israel to Moab, on the Eastern shore of the Dead Sea.  On the way he picks up a following, as everyone who was in distress, and everyone who was in debt, and everyone who was bitter in soul, gathered to him. And he became commander over them. And there were with him about four hundred men.

But while David is safe, those who have abetted him are not.  His band will soon be joined by one more – the son of the priest of Nob.  

Our verse for this week is Isaiah 40:28:  Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; His understanding is unsearchable.

1 Samuel 21 and 22.  Now let’s read it!

His attributes come into bloom today.  Remember that Saul has tried to kill David before, and that when Saul saw and knew that the Lord was with David, and that Michal, Saul's daughter, loved him, Saul was even more afraid of David. So Saul was David's enemy continually.  

So when chapter 19 opens, it’s no surprise that Saul wants him dead.  What is surprising is that he would plot so openly about it with his son and servants.  His intense hatred and fear of David was compounded by his awareness of something else, which doesn’t get revealed until chapter 20, when he tells Jonathan that: “…as long as the son of Jesse lives on the earth, neither you nor your kingdom shall be established.”  Apparently word has gotten back to Saul that the LORD, and Samuel, have already moved on.  But he doesn’t intend to go quietly.  

Consider Saul’s situation.  He made an awkward entrance into the kingship to begin with.  Samuel, who could have been his greatest human asset, was bitter about Israel wanting a king to begin with, but became even more disillusioned when Saul proved himself so unworthy.  Other kings, whom Saul could cite as examples, would have seen eliminating a rival just part of the territory.  But Israel, and her king, was to be different.  

Consider his loneliness.  He has alienated his soldiers, as proven by their disobedience toward him in chapter 14.  His popularity among his subjects is second to that of his greatest solider.  Three chapters ago the LORD turned His back on him.  Today, his daughter and son do the same.  

Our verse for this week is Isaiah 40:28:  Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; His understanding is unsearchable.

1 Samuel 19 and 20.  Now let’s read it!

But the LORD also promises blessing and curse according to how others treat Abram and his family.  Yesterday we witnessed God’s long memory regarding Amalek, who opposed Israel in the desert.  Today the results are more immediate, as a Philistine champion dares to defy the LORD, Israel’s army, and a man after God’s own heart.

The story of David and Goliath in chapter 17 is one of the most well-known in the Old Testament, and so it might be difficult to read it anew.  It’s important, however, to put aside popular impressions and pay attention to what point the author is trying to make. 

Our first guides are contextual.  Remember the fascination with height and appearance throughout 1 Samuel; the Goliath narrative is a final rejoinder to Israel’s attraction to kings like those “of other nations.”  Consider also that Israel’s wars were religious in nature: a question of whether the LORD was indeed greater than other gods. 

Next, listen to how the rich dialogue reveals character.  David’s youthful exuberance before Saul is coupled with experiential logic: as a shepherd, “when there came a lion, or a bear, and took a lamb… I went after him and struck him and delivered it out of his mouth.”  Goliath’s speech calls Israel “servants of Saul,” but David comes against him “in the name of the LORD of Hosts, the God of the Armies of Israel, whom you have defied.” 

Now I have to address an issue of chronology here, because it seems throughout this story that Saul has no idea who David is, which seems impossible following yesterday’s reading.  A few possibilities exist, which all assume that the author or compiler of 1 Samuel knew what he was doing.  It could be that some time has passed since the events in chapters 16, that David had gone back home to tend sheep in the meantime, and his appearance had changed as he aged; however, David could easily have said, “Remember me?” and cleared the whole thing up.  It could also be that the LORD’s Spirit has so departed Saul that his lack of awareness is evidence of deeper madness – and future stories will point to this. 

However these issues are resolved, one of the author’s key purposes is to show how David’s approach to the kingship will differ from Saul’s.  David refuses to take the king’s armor, choosing the clothing, and weapons, of a shepherd.  And whereas Saul seemed ill acquainted with the LORD’s character or promises,  David takes the fight to Goliath on the grounds that Goliath’s slight of the LORD and His people is unacceptable.  

Our verse for this week is Isaiah 40:28:  Have you not known?  Have you not heard?  The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; His understanding is unsearchable.

1 Samuel 17 and 18.  Now let’s read it!

In chapter 15, Saul is given a chance to avenge Israel against Amalek for their opposition to Israel in the wilderness.  His instructions are clear: “…Devote to destruction all that they have. Do not spare them…”  The text is also clear about Saul’s response: But Saul and the people spared Agag [the king] and the best of the sheep and of the oxen and of the fattened calves…  However, when confronted, Saul echoes Adam’s defense: “…the people spared the best of the sheep and the oxen for sacrifice…” and makes no mention of his own complicity. 

The LORD’s words at the beginning chapter 16 will inaugurate a new era: “How long will you grieve over Saul, since I have rejected him from being king over Israel? Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite, for I have provided for myself a king among his sons.”  You’ve heard the name of Jesse before – he’s of the line of Ruth and Boaz – and one of his sons will preoccupy the Biblical imagination through the very end. 

There are a few observations about the LORD to take note of in today’s passage.  The first is when he tells Samuel “I regret that I have made Saul king, for he has turned back from following me and has not performed my commandments.”  This language is reminiscent of the LORD’s “regret” that He had made man on earth, and it grieved Him to His heart in Genesis 6.  The word “regret” appears three more times in this chapter – twice by Samuel and once by the author.  Listen carefully to Samuel’s words, and consider the types of regret that the LORD can and cannot feel. 

A second observation about the LORD regards his departure from Saul at the end of chapter 16.  Not only did the Spirit of the LORD depart from Saul, but furthermore a harmful spirit from the LORD tormented him.  Add this to the catalogue of all you know about the LORD, especially remembering when He actively hardened the heart of Pharaoh. 

Finally, keep an ear open for the LORD’s answer to all this talk about tall handsome kings.  “For the LORD sees not as man sees…

Our verse for this week is Isaiah 40:28:
Have you not known? Have you not heard?
The Lord is the everlasting God,
the Creator of the ends of the earth.
He does not faint or grow weary;
his understanding is unsearchable.

1 Samuel 15 and 16.  Now let’s read it!

I remind you of this because chapter 13 tells a peculiar episode that will begin the unraveling of Saul’s kingdom.  It might not immediately be clear what Saul’s big failure is, but an important peculiarity about the Israelite nation is affirmed: the LORD’s king may have command over the people, but the prophet and the priest operate independently of him, as do their agencies. 

Contrary to the cultures around them, Israel’s kingship was political only; he was not a religious leader, except to know and enforce the LORD’s law.  Keep that in your back pocket in the future – really, throughout the remainder of the Old Testament.  

In chapter 14 we’re introduced to Jonathan, Saul’s son, who leads an assault against the Philistines.  A phrase keeps recurring in the dialogue of this chapter: “Do what seems good to you…”  It’s aimed at either Jonathan or Saul, and may serve a purpose.  

Saul’s descent continues in this chapter, as he proclaims a rash curse – presumably meant to rally his troops – that almost costs Jonathan his life.  However, it’s an almost, as in almost as bad as the Jephthah story, because Saul’s army stands in the way of Saul fulfilling the vow.  But the good outcome for Jonathan (and, presumably, Israel), further degrades Saul.  The king could proclaim a curse, but had no power to enforce it.  Not only is Saul weak in the LORD; he’s also weak before his men: ineffective both in the spiritual and the secular sense. 

Finally, don’t check out before the very end of chapter 14, and consider whether a prophecy is beginning to be fulfilled. 

Our verse for this week is Matthew 11:28: Come to me, all who labor and are heavy laden, and I will give you rest. 

1 Samuel 13 and 14.  Now let’s read it!

Yesterday’s events hang in the background of the chapters that follow.  Remember that Israel’s rejection of the LORD’s kingship, their demand to have a king “like the nations,” was answered.  Marry this information with Saul’s intersection with Samuel, and the story takes off on its own. 

Pay attention to the signs that Samuel promises, and to how Saul responds to them.  Keep an eye on Samuel’s emotions as he speaks to Israel – like Moses in Deuteronomy, there is a tinge of bitterness with which you can wrestle. 

Also, and this is critical in the Bible: listen for descriptions of the LORD’s actions and perspective.  How the Spirit “rushes” upon Saul; how He refers repeatedly to Israel as “My people” –  a reminder that they belonged neither to their judge nor to their king.  The LORD also maintains power over men’s hearts, giving Saul a “new” one, and launching hope that this will turn out alright after all.

Throughout these chapters, however, the author drops hints about Saul’s fitness for the kingship.  In chapter 9, there is an extensive explanation of Saul’s ineptitude as a shepherd; the only compliments regard his good looks and height.  We know at the outset that he is from Benjamin, but we don’t learn until the end of chapter 10 that his hometown is Gibeah: that Gibeah, of that awful story at the end of Judges. 

Our verse for this week is Matthew 11:28: Come to me, all who labor and are heavy laden, and I will give you rest. 

1 Samuel chapters 9 through 12.  Now let’s read it!

“Who is able to stand before the LORD, this holy God?” ask the men of Beth-shemesh as the Ark of the Covenant arrives there in chapter 6.  Having been returned to Israel, along with guilt offerings prescribed by the Philistine priests, initial joy turns to lament as the people of Israel struggle to give their full fealty to the LORD. 

This is no reflection on Samuel, though, who is shown by the author and revered by the people as a faithful prophet and judge.  He calls Israel to repentance, and under his leadership they finally put away the Baals and the Ashtaroth, and served the LORD only.  He leads Israel in battle, not with the sword, but with sacrifice and crying out to the LORD for deliverance.  And he judged Israel all the days of his life, completing a circuit throughout the regions of Ephraim, Benjamin, and Manasseh. 

However, turning to chapter 8 reveals a storm on the horizon, one which will prove a pivotal moment in Israelite history.  Initially, hearing that Samuel’s sons didn’t follow in his righteous ways might seem like a pedestrian restatement of Eli’s story, but the outcome here is far different.  Israel is tired of living under the judges.  They want to live under a king who will judge them like all the nations.   

Now the details and context of this request are important.  Review, if you can, that the LORD had outlined the responsibilities of the king in Deuteronomy 17.  A king had been the LORD’s idea: one who shall write a copy of the law…and read it all the days of his life, that he may learn to fear the LORD his God.  Furthermore, this king was not to acquire many horses for himself… or acquire many wives for himself… nor acquire for himself excessive silver or gold.

Keep this in mind when you listen to the LORD’s warning in 1 Samuel 8.  And carefully consider the Israelites’ motivations as they respond: “No! But there shall be a king over us, that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles.”  

Our verse for this week is Matthew 11:28: Come to me, all who labor and are heavy laden, and I will give you rest. 

1 Samuel 6 through 8.  Now let’s read it!

With this kind of setup, you know what’s going to happen next, right?  You may have noticed the absence of the word of the LORD throughout Judges and Ruth.  In fact, it’s been hundreds of years since the LORD had spoken without an angel or intermediary.  And that occasion, in Judges 10, was hardly encouraging for the renegade Israelites.  It’s safe to picture a direct line between Joshua and Samuel, with seldom-broken interludes of silence in between.

However, in chapter 3, the LORD does speak, calling out in the night to Samuel, who’s now a young man in the service of the tabernacle.  The LORD calls Samuel three times without Samuel recognizing what’s going on; on the fourth, it says the LORD came and stood, calling Samuel… This time Samuel knew to listen, and hears terrifying news about Eli and his family, at which the two ears of everyone who hears it will tingle…  Listen as Samuel recounts the news for Eli, and also how, at the end of chapter 3, Samuel is being lifted up before Israel just as Joshua and Moses had been. 

Some time passes before Israel again heads out to fight the Philistines in chapter 4.  Not only is Israel defeated, and not only are the prophecies of the previous chapter fulfilled, but the Ark of the Covenant is captured – the first time this Ark had ever been out of Israelite hands.  Sadness descends as “the glory of the LORD has departed from Israel.” 

However, in this foreign land the Ark becomes a central character.  It is first placed in the temple of a central Philistine god, Dagon.  The first night it is left there, Dagon bows to the Ark; on the second night, Dagon is executed.  The citizens of the city of Ashdod fare no better, as the plagues they had heard about from Egypt now afflict them.  They farm the Ark out to Gath, who then exile it to Ekron, with each station receiving greater distress than the previous one.   The Philistines come to the conclusion that keeping the Ark might not be worth it.

In these three episodes a number of Biblical trends resurface.  To hear that the LORD “came and stood” in the Tabernacle to call Samuel is reminiscent of the personal encounters Abraham, Jacob, and Moses had with Him.  The LORD again fights fiercely for his honor, both with Eli and with the Philistines.  And the foreigner’s respect – or terror – toward the LORD calls even greater attention to the apostasy of the Israelites.  

Our verse for this week is Matthew 11:28: Come to me, all who labor and are heavy laden, and I will give you rest. 

1 Samuel 3 through 5.  Now let’s read it!

When we get to 1 Samuel, Biblical dates get slightly easier to nail down.  The opening of 1 Samuel is set at somewhere around 1100 B.C.  It’s been hundreds of years since Israel left Egypt and settled in the Promised Land.  The Philistines are now a major power in Southwest Canaan, and without a major empire maintaining order in the Middle East, various smaller kingdoms are increasing their influence around Israel. 

Our book opens by establishing the political situation within the context of the personal.  There was a certain man…of Ephraim, whose name was Elkanah…  We know from the opening verses that the sacrificial system is functioning, with Elkanah going year by year to Shiloh.  We know that priests – at this time sons of Eli – are serving the LORD of Hosts at the Tabernacle.   

We also find that the second of Elkanah’s wives, Hannah, is childless, and that this barrenness is a source of pain and strife, just as it was for Jacob’s wives.  If you guessed that the LORD would intervene, and that Hannah’s child might be important, you would be right.   

After Hannah’s celebratory song in chapter 2, the author allows Samuel to grow up while shedding light on the disgrace of Eli’s sons.  The table for the rest of this story is set when there came a man of God to Eli…

Pay attention to how the LORD is acknowledged throughout: worshipped, acknowledged for both closing Hannah’s womb and for opening it, and for hardening the hearts of Eli’s sons.  Think back on the privileges and expectations of the priests that are laid out in detail in Leviticus.  

And hear this final word of the LORD’s prophet, which will cast its shadow over our story for years to come: “And I will raise up for myself a faithful priest, who shall do according to what is in my heart and in my mind. And I will build him a sure house, and he shall go in and out before my anointed forever.”  

Our verse for this week is Matthew 11:28: Come to me, all who labor and are heavy laden, and I will give you rest.  

1 Samuel 1 and 2.  Now let’s read it!

Today, Naomi launches a plan: Ruth should go down to the threshing floor at night, find Boaz, and…well, you can read the rest.  Boaz is called on to be a “redeemer” – to marry Ruth and give her children so that Naomi’s family line may continue.  This follows the laws of the “kinsman redeemer” set out in the Books of Moses, to ensure that a family’s line should not die out and to protect against the consolidation of property and wealth.  There is one hitch in the plan, and Boaz is left to sort that out in chapter 4. 

Listen for a recurrence of certain words and ideas from yesterday.  Naomi repeats her desire that Ruth should “find rest.”  Listen for how Ruth turns Boaz’s “wings of refuge” around on him.  Find the varied uses of the word “redeemer” throughout the conversations today.  And listen for references to how God’s law is being lived out in Israel: allowing the poor to glean after the field had been picked over; the role of the kinsman redeemer; and how foreigners – even a person from Moab, which did not treat Israel kindly during the Exodus – was treated.  

I mentioned a few weeks ago that the book of Judges serves as a bridge between Joshua and Samuel – between the eras of conquest and kingdom.  Ruth fulfills a similar connecting role, but where Judges left us with desperate hunger, Ruth is driven by a determined hopefulness…right up to the end, where the author reaches back – all the way to Genesis 38 – to remind us that the story of God’s people – and especially of the sons of Judah – is just beginning.  

Finally, take note that for the first time in a while you’re not engaged in some big political drama.  No external or internal threats emerge.  No militias are called to arms.  It’s a reminder that while great national dramas are unfolding people are still giving birth, dying, and figuring out how to eat today and prepare for tomorrow.  The Ruth story is quaint and refreshing. It’s also life.  

Our verse for this week is Matthew 11:28: Come to me, all who labor and are heavy laden, and I will give you rest. 

Ruth chapters 3 and 4.  Now let’s read it!

After the intensity of Judges, the book of Ruth provides both respite and perspective.  Set in the days when the Judges ruled, it tells the story of a family from Bethlehem – Elimelech and Naomi – who seek refuge from famine in the land of Moab.  The death of Elimelech, and then of their two married sons, sets in motion a plot around Naomi and her daughter-in-law Ruth. 

The tragedy is multilayered.  Naomi is widowed, and in this foreign land her only “family” is two Moabite women – neither of whom now have any reason to look after her.  She is completely disinherited, and without husbands her daughters-in-law will live, and die, without standing or provision.  Naomi returns home, “empty,” but for Ruth, who promises “…where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God.”

The story is too brilliant to talk over, so my comments will be brief.  Pay attention throughout to the characters’ awareness of the LORD’s presence and impact.  Listen for the descriptions of character, both by the author and through the dialogue.  And drink in chapter 2: as the pace slows to recount the day when Ruth’s and Naomi’s fortunes begin to turn.

Our verse for this week is John 3:35: The Father loves the Son and has given all things into his hand.

Ruth 1 and 2.  Now let’s read it!

Some stories are told to inform, some to encourage, some to warn.  It seems that – and you can debate this if you like – it seems that this story is intended to shock and infuriate the reader.   The account of the Levite, the concubine, and the men of Gibeah will remind you – perhaps intentionally – of the most brutal and despondent stories we’ve read thus far.  It is connected to yesterday’s reading only by the detail of another wandering Levite, who chases his “unfaithful” concubine to Bethlehem. 

On their return journey they are besieged at the Benjamite city of Gibeah, a violation occurs such as has never happened or been seen from the day that the people of Israel came up out of the land of Egypt…”  The crime at Gibeah leads to open civil war, Benjamin is decimated, and Israel is left to despair, “O Lord, the God of Israel, why has this happened in Israel, that today there should be one tribe lacking in Israel?”  Pay attention to when, and how, Israel finally consults the LORD, and to the observation that the LORD defeated Benjamin before Israel. 

The observation that in those days there was no king in Israel is fitting for both the opening and closing lines today.  Listen all the way to the end, as a postscript closes the author’s observations on this era, and leaves the reader wondering if, and how, the hope of the covenant might be fulfilled. 

Our verse for this week is John 3:35: The Father loves the Son and has given all things into his hand.

Judges chapters 19 through 21.  Now let’s read it!

In chapter 17 the camera moves once again, pulling away from the Judges themselves and focusing on scenes of Israelite life during this period.  In fact, the only thread connecting chapters 16 and 17 is the amount of silver that changes hands in each story.   

The first undated account tells how Micah, an Ephraimite, returns pilfered silver to his mother, who is so elated that she “solemnly consecrates [her] silver to the LORD for [her] son to make an image...”  You have probably already discerned the multiple violations of the covenant, and there will be more before our time is up.   The second account, in chapter 18, tells how the tribe of Dan secured land in northern Canaan, and also did some stealing of their own.

This is another story where dialogue drives the plot, revealing the character of both speaker and nation.  When Micah hires a sojourning Levite as his personal priest, he celebrates his good fortune: “Now I know that the LORD will be good to me, since this Levite has become my priest.”  And when an armed militia from the tribe of Dan comes and steals Micah’s priest and idols, they warn him, “Don’t argue with us, or some of the men may get angry and attack you, and you and your family will lose your lives.”

In those days Israel had no king.  The phrase for which Judges is best known does not appear until chapter 18, and is the hinge on which this story swings.  You can consider the author’s purpose for making this observation at all, and for inserting it where he does, as you watch the story unfold.

Our verse for this week is John 3:35: The Father loves the Son and has given all things into his hand.

Judges chapters 16 through 18.  Now let’s read it!

The land, which was to have been cleared of its inhabitants, seems instead to be teeming with them – and their gods, among them the Baals and the Asherah.  It is not that the LORD has been entirely forgotten, but that it’s been all too tempting for Israel to absorb the practices of those around them.  This was by no means unique in the ancient world; in fact, Yahweh’s demand that Israel worship Him alone was exceptional.  But it was what He expected, and His demand for exclusivity followed His rescue of Israel from Egypt. 

I’ve asked you before to listen not only for what is present in Judges, but also for what is missing.  There has not yet been a mention of the Ark of the Testimony, where Moses and Joshua had spoken with God.  Thus far in Judges, the LORD has spoken through prophets, through angels, but only once directly to a man.  The LORD has been observed disciplining Israel, fighting for Israel, but not directing Israel’s paths as He did through the exodus, wilderness, and conquest.  

Listen for the LORD’s interactions through today’s reading.  We begin in chapter 12 with a return to the world of Jephthah, whose term overseeing the Eastern tribes includes an inter-tribal scrap reminiscent of Gideon’s.  A series of less noteworthy judges follows, and sharp readers will notice that there is no longer a mention of the “land resting” during their tenures.

The last three chapters today cover the birth story and early exploits of Samson.  This is not a safe Sunday School story, but one of deceit, despair, and troubling developments.  As this book is ultimately about the LORD, pay attention as much to His actions as you do to Samson’s.

Our verse for this week is John 3:35: The Father loves the Son and has given all things into his hand.

Judges chapters 12 through 15.  Now let’s read it!

Nonetheless after Gideon’s death Abimelech – obviously with help from Shechem – slaughters most of his brothers and sets himself up as king over a substantial portion of Israel.  The solution, in the author’s eyes, is for God to intervene, by sending an evil spirit between Abimelech and the leaders of Shechem, that the blood of Gideon’s sons would be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers.  

Notice how, in a Genesis way, God is allowing, even encouraging, Israel to experience the weight of its sin.  This is explicit in chapter 10, when the LORD responds to Israel’s cries for help: “Did I not save you from the Egyptians and from the Amorites…?  Yet you have forsaken Me and served other gods; therefore I will save you no more.  Go and cry out to the gods you have chosen…”   Israel responds by putting away their gods, and the author cryptically observes that the LORD became impatient over the misery of Israel.

The scene shifts east of the Jordan, to Gilead, and listen to how Jephthah is introduced at the beginning of chapter 11.  Listen also to how Jephthah’s story emulates Gideon’s: the Spirit of the LORD is upon him, his clan raises him up as leader, yet there’s an uneasy feeling about the whole thing.  As you read the end of this story – the part regarding Jephthah’s infamous vow – listen to what the author emphasizes and consider what purpose the author is attempting to fulfill. 

Our verse for this week is John 3:35: The Father loves the Son and has given all things into his hand. 

Judges chapters 9 through 11.  Now let’s read it!

There is a helping of comfort food in chapter 6, which bears the flavor of a recipe we saw in the Pentateuch.  The LORD reminds Israel that it was He who brought them out of Egypt and gave them this land.  Then Gideon converses with a man sitting under a tree, but doesn’t know he’s an angel of the LORD.  The angel gives a frightening sign – fire is involved! – and Gideon is terrified to find Himself in the presence of the LORD.  This offers hope: if the LORD has followed the formula to this point, perhaps He will follow through and again rescue His people.

Alas, I will not spoil the narrative for you.  Listen closely to the unfolding story and see if you can discern themes beyond a simple “God raises up a deliverer” story.  Pay attention to the LORD’s abundant dialogue and how He deals with Gideon.  Pay attention also to the dialogue in the second half of the story, when the Midianites – the presenting enemy – virtually fade into the background.  And listen for the inconsistencies within Gideon’s own life, and how they might serve as metaphors for what is going on in Israel at large.

Our verse for this week is John 3:35: The Father loves the Son and has given all things into his hand. 

Judges chapters 6 through 8.  Now let’s read it!

An example of this is at the beginning of chapter 3.  When the author lists the nations that the LORD left, to test Israel by them…It was only in order that the generations of the people of Israel might know war, to teach war to those who had not known it before.  This is a curious observation, especially because “In order to” signifies God’s purpose.  

The tone of Judges is different than anything we’ve read before.  The author is clearly writing from the LORD’s perspective, relating stories that either provoke or support the LORD’s action.  The author is also clearly not a bystander, but skews his commentary condescendingly against these past Israelites.  The disturbing and descending violence of each episode makes the author’s, and the LORD’s, point: something is not right here.  Keep this in mind as you wrestle with the question: What does it mean that the LORD wanted this generation “to know war?” 

Now to today’s reading.  The middle section of Judges – through chapter 16 – is driven by a recurring cycle first laid out with the calling of Othniel.  Listen to the descriptions: The LORD’s anger was kindled and He sold Israel to a foreign ruler; When the people cried out to the LORD, the LORD raised up a deliverer for the people of Israel…The Spirit of the LORD was upon him, and he judged Israel…So the land had rest for forty years.

The cycle resets multiple times through chapters 3 and 4.  Chapter 5 is a break in the action: a song, celebrating the victory of Deborah and Barak.  As with the song of Moses in Exodus 15, and the verse celebrating the victory over Gibeon in Joshua 10, this song offers a significant contemporary analysis of the event.  Take note of their observations: how “when new gods were chosen, then war was in the gates;” and that “from heaven the stars fought, from their courses they fought against Sisera.” Also listen for a new tension, one that will become more prominent in future episodes. 

Our verse for this week is Psalm 138:8: The LORD will fulfill His purpose for me; your steadfast love, O LORD, endures forever.  Do not forsake the work of your hands.

Judges chapters 3 through 5.  Now let’s read it!

Israel served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua and had known all the work that the Lord did for Israel.

However, the first few chapters of Judges paint a bleak picture.  Israel does not remain faithful; in fact, they descend further and further away from the LORD.  A cycle of distress, rescue, temporary faithfulness and then corruption drives the narrative.  

One of the purposes of the book of Judges is to serve as a bridge between Joshua and Samuel – between conquest and kingdom.  The author will often allude to the days “when there was no king in Israel” – noting that this is written during the era of the Israelite kingdom, which will emerge in the book of Samuel.  

In chapter 2, the camera pulls the LORD into foreground.  The issue at the core of Judges is expressed by the angel of the LORD in chapter 2: “I will never break my covenant with you, and you shall make no covenant with the inhabitants of this land; you shall break down their altars.’ But you have not obeyed my voice. What is this you have done?”   

What indeed!  Whenever they marched out, the hand of the Lord was against them for harm, as the Lord had warned, and as the Lord had sworn to them. And they were in terrible distress.  

Remember that the primary character of the Bible is the LORD.  If a judgment is made, it’s going to be from the LORD’s perspective.  Listen to how Israel’s wanderings are described and to how the LORD responds to them.  See if you can detect a pattern of when He delivers them from harm, or allows them to suffer in it. 

Our verse for this week is Psalm 138:8: The LORD will fulfill His purpose for me; your steadfast love, O LORD, endures forever.  Do not forsake the work of your hands.

Judges chapters 1 and 2.  Now let’s read it!

From the first moments the disciples have been present.  Even when Jesus looked for escape, they, and the crowds, found Him.  They were often amazed, sometimes frightened, regularly confused, but always there.  So were the Pharisees and scribes, looking from the earliest days for a way to eliminate Jesus, one way or another. 

In the first half of Mark, Jesus was a man of action, moving freely throughout Galilee, Judea, the Decapolis, Tyre and Sidon.  Everywhere healing, teaching, and amazing.  A pivot occurs around Peter’s confession in chapter 8: “You are the Christ.”  From there, Jesus’ movements became singular: toward Jerusalem, and a destiny only He was willing to see. 

That destiny is completed in today’s reading.  The chaotic scene shifts from the chief priest’s house to the governor’s.  The author reveals that even Pilate knows what’s going on, but makes a political calculation to give the crowd what they want. 

Listen for what is present rather than for what is absent: the abuse, the wine, the inscription; those who are near, and those who are far.  In the paragraph depicting Jesus’ death, there are three lines of dialogue: from Jesus, from a bystander, and from a Roman Centurion, who in eight words sums up the themes of this book.

As the page turns to the final chapter, three women who were only introduced yesterday become central figures.  As you could expect, the final surprise is revealed not to the disciples, nor to the Pharisees, scribes, or priests, but to these women.  Very early, on the first day of the week, they find the tomb open, and a young man, sitting on the right side, who has a message for the disciples…and Peter. 

The final verses of this chapter are sometimes omitted in modern Bibles, or at least bracketed, because they don’t appear in the earliest manuscripts of Mark.  For more about these passages, see my note about John 8 on Day 81.  The terror of the story is more profound if we end with verse 8, but you can listen and determine for yourself if verses 9-20 sound like Mark’s voice.  Either ending brings the book to a fitting conclusion.  

Our verse for this week is Psalm 138:8: The LORD will fulfill His purpose for me; your steadfast love, O LORD, endures forever.  Do not forsake the work of your hands. 

Mark chapters 15 and 16.  Now let’s read it!

It was also corrupt, as Jesus highlighted when He drove out the moneychangers, and it was temporary, as He announces here.  Notice that the conversation that follows is private, and is in response to the question of Peter, James, and John: “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” What follows is shared with the same three who also know what happened up on the mountain in chapter 9.  Don’t get so lost trying to parse what’s going on that you miss Jesus closing injunction: “And what I say to you, I say to all: Stay awake!”

The narrative returns abruptly at the beginning of chapter 14, when Mark lets you know that the chief priests and the scribes were seeking how to arrest him by stealth and kill him,” but not during the feast, “…lest there be an uproar from the people.”  The pace is brisk: there is an anointing, a betrayal, a Passover meal.  After supper, they head to Gethsemane, where Judas and a crowd with swords and clubs, from the chief priests and the scribes and the elders finds Him.  Jesus calls out their cowardice and makes Mark’s point for him: “Day after day I was with you in the temple teaching, and you did not seize me.” 

The scene at the high priest’s house reflects the chaos of this past week.  Accusations fly but contradict each other.  Nothing sticks in a way that will allow them to legitimately put Jesus to death.  Finally, the high priest steps forward, and asks the singular question that Jesus cannot avoid: “Are you the Christ, the Son of the Blessed?” 

Throughout this gospel, Jesus has waited to be asked a direct question to give the direct answer.  Here, His succinct response could have come straight out of a burning bush.   

Our verse for this week is Psalm 138:8: The LORD will fulfill His purpose for me; your steadfast love, O LORD, endures forever.  Do not forsake the work of your hands.

Mark chapters 13 and 14.  Now let’s read it!

First, he proceeds into town on a colt – just as the prophet Zechariah had said the king would – and not only do his supporters pick up on this, but He does nothing to stop them making a parade out of it.  Second, after a night in Bethany, He discovers that the Temple has been turned into a profit center for worship items.  Enraged, He drives out the sellers and overturns their tables, and would not allow anyone to carry anything through the temple. 

The remainder of our reading is launched by Mark’s observation that, upon hearing of this, the chief priests and scribes…were seeking a way to destroy Him, for they feared Him, because all the crowd was astonished at His teaching.  The events of the next day – which occupy the rest of chapter 11 and 12 – focus on the various approaches the Pharisees, Sadducees, and scribes use to try to discredit and entrap Jesus. 

Notice the cat-and-mouse game of this pivotal day.  Jesus is asked a series of questions: “By what authority are you doing these things?”… “Is it lawful to pay taxes to Caesar, or not?”… “If a woman is widowed seven times, in the resurrection, whose wife will she be?”… and, “Which commandment is the most important of them all?”   Mark lets you know that each one is a trap, and lets you see Jesus’ agility and boldness in implicating the questioners.  Only once does He answer directly, and readers of the Pentateuch will recognize the references.

As I’ve said many times, notice how Jesus plays the crowd against the Jewish leaders.  At times, the crowd is leveraged to protect Jesus, as when Jesus appears to condemn the Jewish leadership as “ungrateful tenants” on God’s rightful property.  At others, Jesus speaks indirectly to the Jewish leadership through them, as when in His teaching He said, “Beware of the scribes…”.  Mark gives you a front row seat to the rising tension, preparing, it appears, for a final confrontation.  

Our verse for this week is Psalm 138:8: The LORD will fulfill His purpose for me; your steadfast love, O LORD, endures forever.  Do not forsake the work of your hands.

Mark 11 and 12.  Now let’s read it!

Glimpses of this power are offered in the first two episodes of chapter 9.  Jesus leads Peter, James and John up a high mountain, where events occur that terrify the disciples.  Step back and consider why Jesus took them, and only them, and then told them to keep quiet about it.  Upon descending, Jesus enters a chaotic scene, where in all the arguing between a group of scribes and the remaining disciples, a desperate man and his demon-possessed son are almost overlooked.  Jesus is annoyed, and you can listen and discern what He is most perturbed about.  Also, notice that both the ascent up and descent down the mountain echo Moses on Sinai.

Careful readers will note that three times in chapters 8 and 9 Mark highlights Jesus’ desire for secrecy.  When Peter confesses Jesus is the Christ, Jesus warns him not to tell anyone.  As Jesus descends the mountain after His transfiguration, he asks Peter, James, and John to keep it a secret.  And as He’s passing through Galilee, He did not want anyone to know, for He was teaching His disciples. 

Jesus has asked others in this gospel to keep knowledge of Him a secret – it’s been a running theme – but these three stand out because each is immediately followed by a remark about His coming death.  If these concerns are not linked somehow, then it is a strange literary coincidence. 

The rest of this passage holds a series of vignettes focusing on the disciples, on sin, and on Jesus’ death.  Pivotal to Mark’s plot are the episodes with the Pharisees and the rich young man.  Early in chapter 10, the Pharisees approach Jesus with a legal question: Is it lawful for a man to divorce his wife?”  Mark lets you know this is a test: “Is it lawful?” is different than “Is it God’s will?”  Later in the chapter, a rich young man wants to follow Jesus.  Jesus uses the opportunity to talk about the burden of discipleship, and, more importantly, about the nature of His kingdom. 

Our verse for this week is Psalm 138:8: The LORD will fulfill His purpose for me; your steadfast love, O LORD, endures forever.  Do not forsake the work of your hands.

Mark chapters 9 and 10.  Now let’s read it!

When watching Jesus’ interactions with them, keep in mind what Mark has already revealed.  Remember the dinner that Jesus attended in chapter 2, where He dined with “tax collectors and prostitutes?” It was the Pharisees who raised questions about Jesus’ propriety.  Remember Jesus’ healing on the Sabbath in chapter 3, when Jesus sprung their own trap back on them?  The Pharisees responded by holding counsel with the Herodians, seeking how to destroy Him. 

This motivation hovers in the background as the Pharisees and Jesus intersect throughout today’s reading.  To begin with, some of the Pharisees are annoyed that Jesus’ disciples do not hold to the Pharisees’ standards of ritual purity.   Pay attention to Jesus’ piercing sermon, founded on the premise that “There is nothing outside of a person that by going in can defile him, but the things that come out of a person are what defile him.”

Jesus “immediately” heads north, into the Gentile territory of Tyre and Sidon.  Here, as well as later in the Decapolis, His reputation precedes Him and people of need seek Him out.  One of the most intriguing dialogues in this book occurs between Jesus and a Gentile woman, who argues that even she has the right to believe.  

The emotional watershed of the Gospel is created by three events at the end of chapter 8.  In the first, a blind man requires a “double touch” to be fully healed.  In the third, Jesus informs His disciples of His impending death.   Between these is a question, to Peter: “Who do you say that I am?”  Imagine yourself in Peter’s place, hearing this question for the first time, the eyes of Jesus looking straight into yours.  Peter’s answer is as direct as the question, but although technically accurate, his response is clouded, incomplete, like the blind man’s first attempts at sight.  

Our verse for this week is John 3:19: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.”

Mark chapters 7 and 8.  Now let’s read it!

The following sequences focus on Jesus’ power and authority, first over nature, then over the spirits, then over sickness and death.  When Jesus calms the waves, his disciples ask the question that forms the heart of Mark’s gospel: “Who is this Jesus?”  Who indeed?  Mark has already given his answer on this subject.

At the beginning of chapter 5, Jesus and his disciples arrive in the country of the Gerasenes.  Situated on the northeast corner of the Sea of Galilee, the geography here is significant.  It is pagan land, devoted to Greek culture and mythology, outside of Jewish influence. How unJewish were they? Pigs. Remember the law of Moses!  You’d never, ever, see pigs in Jewish land.  In a world that believed that gods had territories and specialties, Jesus showed His power knows no boundaries. 

In this story, as well as with the healings near the end of chapter 5, the crowd again plays a critical rhetorical role.  Some are grateful, some terrified, others amazed.   But when Jesus goes home, at the beginning of chapter 6, He faces a different sort of response: “They took offense at Him.”  Listen to their questions, and consider whether each concern is reasonable.  Listen also to how Jesus responds, both directly to his countrymen, and in the charge He gives to his disciples.  

Mark returns to the subject of Jesus’ power at the end of chapter 6, but not before sharing the troubling account of John the Baptist’s imprisonment and death.  Herod, a puppet king in the northern region of Galilee, plays a complicated role here.  He seems both to respect and detest John.  Mark is unyielding in comparing a weak, conflicted Herod to John, who even Herod knew was righteous and holy.  

Our verse for this week is John 3:19: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.”

Mark chapters 4 through 6.  Now let’s read it!

The first narrative is spare: John appeared…baptizing…and proclaiming a baptism of repentance for the forgiveness of sins…  The early dialogue, first from John, then from heaven, culminates in Jesus’ first words: “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” 

You’re going to find that Mark has laid the groundwork for both his theology and his style.  The narrative is quick and sharp.  The word “immediately” is used 35 times.   Mark’s Jesus is a character of action and direction. 

In these first three chapters, the theme of authority takes shape, pivoting around the healing of the paralytic in chapter 2.  Jesus acts to heal a man by declaring “Your sins are forgiven.”  Some “scribes” who were present – these are the men who interpreted and taught the law – took issue with Jesus declaring forgiveness of sin, a role reserved by God alone.  Jesus uses the opportunity to make His point about who He is, not only through words, but more so by how those words impacted the paralyzed man.

This is the first of many “sandwiches” in Mark, where one story wraps around another.  It’s also an opportunity to highlight “the crowd” as a major character in this gospel.  Pay attention to the reactions of those around the action, and to how Mark uses this character to offset the responses of the protagonists.  

Our verse for this week is John 3:19: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.”

Mark chapters 1 through 3.  Now let’s read it!

The darkness of yesterday should not be easily emptied of its power.  John is sure that Jesus’ death is no ruse.  He saw with his own eyes that: “One of the soldiers pierced His side, and at once there came out blood and water.  He who saw it has borne witness – his testimony is true, and he knows that he is telling the truth – that you also may believe.”   

Place yourself in the disciples’ world for this moment.  Jesus – the one who they believed to be the way, the truth, and the life – was dead.  He had prepared them for this, they now could see, and they had perhaps spent the past few days parsing through his final words.  They were undoubtedly exhausted, after their unrelenting week.  Were they also confused?  Steadfastly hopeful?  Anxious?  Fearful?

This silent interregnum hides in the background as the Gospel turns to its final act – On the first day of the week…  It’s interesting that this phrase is repeated later in this chapter, inserted unnecessarily (or so it seems) in verse 19.  And it’s not the only time John keeps a precise calendar in this chapter, as though he’s affirming a truth or refuting an error.

The Gospel feels like it ends with the conclusion of chapter 20, where John explains his reason for writing this book: “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name.”  The revelations of chapter 21 seem to focus more on Peter than on Jesus.  Pay attention to this spotlight, remember where we left Peter at Jesus’ trial, and consider what John’s intentions are in highlighting this, and in Jesus’ repeated emphasis to “Follow Me.”  

Our verse for this week is John 3:19: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.”

John chapters 20 and 21.  Now let’s read it!

The action moves quickly in these chapters.  Jesus and the disciples head to a garden just outside Jerusalem, where a band of soldiers, led by Judas, intercepts them.  Jesus is then led before the High Priests and Pharisees, then to Pilate, then to the Place of the Skull. 

I’ve noted before how John lets his emotions show when he speaks of Judas, and he takes one more shot in chapter 18.  He also enters a jab at the Jewish leadership by calling Caiaphas “High Priest That Year.” 

A little background is fitting: You know from the law that the high priesthood was a lifetime appointment, passing down from Aaron to Eleazar and so forth.  Annas had served as High Priest and had been deposed by the Roman government.  However, it was an open secret that he maintained power as his sons, and son-in-law Caiaphas, rotated through the high priesthood.  John uses the “High Priest That Year” title to call attention to the corrupt power structure in Jerusalem and to the priest’s own violations of Moses’ law. 

The story seems to pivot around a private conversation between Jesus and Pilate.  As He has so many times with the Jewish leaders, Jesus allows obvious facts to witness on his behalf: “If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews.” 

Whether impressed, or fearful, or both, Pilate tries twice to release Him, but the Jews would have none of it.  John allows the weight of evidence to fall against the Jewish leadership, for their failure to accept what the Samaritan woman, the blind man, and this Roman governor could see. 

So they took Jesus, and He went out, bearing His own cross. 

Listen as the Scriptures are remembered foretelling the events of this day… Notice the sparsity of dialogue in a Gospel that has been nothing but… Find Jesus’ mother, whose name escapes this Gospel, last seen at Cana, here at the last.  And listen finally for the name of one who once was thought to be lost, but who might now be found. 

Our verse for this week is John 3:19: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil."

John chapters 18 and 19.  Now let’s read it!

The first verses present Jesus’ thesis statement for this final sermon: “I am the true vine, and my Father is the vinedresser… As the vine cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me...” 

With this in the background, Jesus revisits the command that the disciples “love one another,” reminds them that “If the world hates you, know that it has hated me before it hated you,” assures them that “It is to your advantage that I go away, for if I do not go away, the Helper will not come to you,” and promises that “whatever you ask of the Father in My name, He will give it to you.”  There is a grand climax at the end of chapter 16, a profession of belief from the disciples, a warning, and a promise.

The chapter changes but the scene does not, as Jesus “lifted up his eyes to heaven” and prayed.  This prayer breaks into three sections, as glory is petitioned down from God through Jesus, to the disciples, and finally to the world.  

The opening is an appeal on Jesus’ own behalf, that the Father would glorify Him “with the glory that I had with You before the world existed.”  The middle and longest section of this prayer is on behalf of His disciples, through whom Jesus will now be glorified, just as God is being glorified through Jesus.  Finally, He prays for all “those who will believe” in Him through the witness of His disciples, “that they may all be one, just as you, Father, are in Me, and I in you…”

Our verse for this week is John 3:19: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.” 

John chapters 15 through 17.  Now let’s read it!

These chapters are set against an intimate background of the unseen.  Jesus knows that “His hour had come.”  “The devil had already put it into the heart of Judas Iscariot…to betray Him.”  And Jesus, “knowing that the Father had given all things into His hands… rose from supper…”

The spotlight here focuses on the disciples’ responses to this background.  The plot is pushed forward with a few staccato phrases:

“You shall never wash my feet.”  Peter affirms his subordinate status by recognizing that Jesus has no business doing the work of a servant.  But Jesus lets him know that he’s missing the point.  This short event is the backdrop for the “new commandment” Jesus levels on his followers. 

Not all of you are clean.  You may have noticed that every time John mentions Judas – so far in chapters 6, 12, and early in 13 – he makes sure you know that “this is the one who betrayed Jesus.”  It’s as though just mentioning Judas’s name scrapes a wound that John doesn’t want to forget.  He shares the encounter when he first learned about this – referring to himself only as “the disciple whom Jesus loved” – with cryptic details: a nod, a whisper, and a morsel of bread.  Seat yourself at that table as the rest of the disciples try to figure out what’s going on. 

Let not your hearts be troubled.  As Judas departs into darkness, Jesus tells the eleven “Now is the Son of Man glorified, and God is glorified in Him.”   These men are sharing the same food around the same table, yet they are experiencing twelve different evenings.  The rising confusion and fear are evident in each question.  Yet Jesus answers by driving the wedge clean through: the things in which you had placed confidence are passing away.  Here – in Me – is where your trust should lie. 

Our verse for this week is John 3:16: “For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life.”

John chapters 13 and 14.  Now let’s read it!

We have chosen to approach the Gospels in the same way.  While the Gospel writers possibly shared information and referred to the same sources, each of them sets out to tell a unique story, drawing our attention to the episodes, patterns, and themes that serve their purposes.  There are four simultaneous stories being told about this one Jesus, and, as John says later on, if all that Jesus did could be written, “I suppose that the world itself could not contain the books that could be written.” 

So when we turn to chapter 11 today and are introduced to “a certain man” named Lazarus, and to his sisters, Mary and Martha, try to put out of your mind anything else you know about them from the other Gospels.  John uses their appearance here to bring about the close of His Gospel’s first act. 

Remember the issues that have been swirling thus far.  The Jews have insisted that Jesus is a Samaritan, demon-possessed, a blasphemer.  Jesus has insisted that His miracles are all the proof they should need to believe that God has sent Him.  Yesterday the Jews challenged Christ with: “If you are the Christ, tell us plainly.”  Today Jesus will answer, standing in front of a grave at Bethany.  And the Jewish leaders will answer as well, with a plot to put the question of authority to rest once and for all. 

The tension resolves a bit as the second act opens in chapter 12: Six days before Passover.  Some time has passed between these chapters and the tension has abated a bit.  Listen as John revisits the Pharisees’ love for “the glory that comes from man,” and contrasts it with Jesus’ insistence that it was the Father, and not He himself, who would lift Him up.  Listen as the theme of authority again rises to the surface.  And listen, along with the crowd, for a voice that sounds like thunder. 

Our verse for this week is John 3:16: “For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life.” 

John chapters 11 and 12.  Now let’s read it!

This is followed in chapter 10 with a sermon, as we’ve come to expect, this time about shepherds and thieves.  This message could stand on its own, but in sequence with chapter 9 it seems to answer the question of the Pharisees: “Are we also blind?”  Jesus’ answer leads to even more division among the Jews – who simply can’t believe any man in his right mind would speak this way. 

Near the end of today’s reading the standoff between Jesus and the Jews seems to reach a breaking point.  Envision Jesus, walking in the Temple colonnade.  Feel the press of people, of tension, as it says, “…the Jews gathered around Him and said to Him, ‘How long will you keep us in suspense?  If you are the Christ, tell us plainly!”  Jesus’ answer will only infuriate them further, yet He manages to escape.   

One additional note: when Jesus meets the blind man a second time, He asks, “Do you believe in the Son of Man?”  This term “Son of Man” is a favorite of Jesus when referring to Himself.  It has a cryptic meaning, because it could be either an obvious generality (such that I am a son of man), or a reference to an apocalyptic figure in the Old Testament book of Daniel.  Even though this term is used often in all four gospels, the writers never directly explain it, so it is best left to rest, as are many things in John, in its ambiguous state. 

Our verse for this week is John 3:16: “For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life.”

John chapters 9 and 10.  Now let’s read it!

You’ll hopefully remember that the Feast of Booths was a weeklong celebration of how God had provided for Israel in the desert, when they lived in “booths” – in other places called “tabernacles” or just “tents.”  According to Leviticus 23, the Israelites were to build tents and spend the week in rest and feasting, and to “take the fruit of splendid trees, branches of palm trees and boughs of leafy trees and willows of the brook, and…rejoice before the Lord your God seven days.”   

This is the context of the sermon in chapter 7, which is spurred on by statements of the Jews, such as: “Some were saying, ‘He is a good man,…But others, ‘No, he is leading the people astray.’” and “How is it that this man has learning, when He has never studied?”  And another: “Can it be that the authorities really know that this is the Christ?” Pay attention to John’s observation for why people were afraid both to speak openly about Him and to imprison Him.  

Chapter 8 is again driven by statements of the Jews: Consider their declaration that “Abraham is our father” with the memory of Genesis fresh in your mind.  Listen for the subtlety in “Are we not right in saying that you are a Samaritan and have a demon?”  And then listen to the tense change when Jesus asserts: “Before Abraham was, I am.”  Is that an echo of Exodus 3 – the voice out of the burning bush?  

In most Bibles, a note is attached to verses 7:53 through 8:11 that reads “The earliest manuscripts do not include this passage.”  This gospel was written over 1,900 years ago, and was copied down by Christians who were often on the run.  No full manuscripts exist from John’s lifetime, and the earliest fragments do not include this passage.  It is possible that this story is an authentic tradition that a copyist inserted, but the grammar and word use are different from John’s style.  In any case, it’s simplest for us to read straight through, and I encourage you to talk with your church about these issues. 

Our verse for this week is John 3:16: “For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life.”

John 7 and 8.  Now let’s read it!

At the Pool of Bethsaida in chapter 5, Jesus encounters a man who had been “an invalid for thirty-eight” years.  The dialogue of this story is launched with a curious question: “Do you want to be healed?”  The answer is so obvious that the question begs notice.  What follows is a healing, as we’ve come to expect, followed by a challenge from the Jews, which we’ve also come to expect.  

What might be unexpected is how Jesus seems to tease them on.  In the middle of chapter 5, John records that the Jews “were persecuting Jesus” because of His healing on the Sabbath.  Out of all possible responses, Jesus replies “My Father is working until now, and I am working.”  So, in John’s words, “This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.” 

Jesus follows this with a logic test.  “I can do nothing on my own,” he tells them.  “If I alone bear witness about myself, my testimony is not true…”  But, “the works that the Father has given me to accomplish…bear witness about me that the Father has sent me.” 

Jesus then calls them out: their unbelief is not for lack of information, but because they “do not have the love of God” within them.  Pay attention to the characteristics of those who believe and disbelieve throughout this book.  Also note why they believe or disbelieve – John is great at acknowledging motives – and how these stories help John develop a theme.  

We turn then to chapter 6, with signs leading into questions which lead into sermons.  Listen closely as another pattern is replayed: Jesus makes a cryptic, seemingly concrete offer – with the Samaritan woman it was living water and here is it “true bread,” His listener asks for what is offered, and then Jesus launches into a deeper explanation of what He meant.  But as the call gets more difficult, more real, and the crowds thin, Jesus turns to the twelve and asks, “Do you want to go away as well?”  

Our verse for this week is John 3:16: “For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life.” 

John chapters 5 and 6.  Now let’s read it!

You heard that right!  To prepare for Advent, we’ll jump now to the New Testament and read the Gospels of John and Mark.   We’ll return to Judges in a few weeks.  We begin with John, chapters 1 and 2. 

In the beginning…

As the first covenant began, so does the second: with creation, and God’s supremacy over it.  Remember that this Bible is about God, and with these echoes John tells us what he believes: that this Jesus – “The Word” as John calls Him – is God in the flesh, the One who created the world and who reigns over it. 

Don’t forget to apply to the New Testament what you’ve been already learned about reading the Old.  Let the author tell the story he wants to tell, without looking immediately for theological categories or moral application.

As we’ve already seen with Old Testament writers, John allows dialogue to reveal character and meaning.  “I am not the Christ” is the very first line of dialogue in this Gospel, and it packs the same punch as “Let there be light” did in Genesis.  When Nathaniel can’t believe his ears, John relays Jesus’ reply, “You will see greater things than these…”  Mary doesn’t preach about Jesus’ divinity, but just tells the wedding servants, “Do what he tells you.” 

Listen also to how questions drive the plot.  “Who are you?” the priests and Levites ask the Baptist…  “What are you seeking?” Jesus asks the disciples who follow him.  Upon learning of Jesus’ hometown, Nathaniel mocks, “Can anything good come out of Nazareth?”  When Jesus’ mother asks him to help at the wedding, He retorts, “Woman, what does this have to do with me?”  And when He drives the moneychangers out of the temple, the Jews ask “What sign do you show us for doing these things?”  These questions are at the heart of the tensions in this book.

The New Testament writers add one more element: echoes of the law, history, and prophets of the Old Testament.  We’ve seen much of this thus far, especially in showing how the LORD has fulfilled His promises.  But in the New Testament the authors exert greater urgency to build a bridge between what had been known of God and what will be shown in Jesus.  Thus John gets ahead of the question: “For the law was given through Moses; grace and truth came through Jesus Christ.”  The gauntlet is thrown, and with this Gospel John aims to let Jesus prove it. 

Our verse for this week is Hebrews 11:30: By faith the walls of Jericho fell down after they had been encircled for seven days. 

John chapters 1 and 2.  Now let’s read it!

Joshua’s words to Israel conclude with the same call that Moses’ had: “Choose this day whom you will serve, whether the gods your fathers served… or the gods of the Amorites in whose land you dwell,” or the LORD your God.   And he adds his own answer, “As for me and my house, we will serve the LORD.” 

Listen to the way Joshua goads the elders of Israel toward accountability:  You are not able to serve the LORD… “No, we will!”  Then you are witnesses against yourselves this day… “We are witnesses!” Then put away your foreign gods… “The LORD our God we will serve!”  Joshua indeed has been exalted, just as the LORD had promised. 

And with a final monument of witness, the journey ends.  The people are sent away, “every man to his inheritance.”  Sent away from Shechem, just as Jacob had been, but with a markedly different future.  Do they sense that a page is turning, that they will never pass this way again?  Will they indeed serve the LORD in the land He has given them?   

The book ends with the typical farewells, to Joshua, to Eleazar, to this chapter in Israel’s story.  But if you’ve been with this story from the beginning, ever since “…but God will visit you, and bring you up… to the land that he swore to Abraham, Isaac, and Jacob,” then the author has one final reward in store. 

We’ll end our Joshua readings with the postscript at the end of Joshua 21: 

“Thus the LORD gave to Israel all the land that he swore to give to their fathers. And they took possession of it, and they settled there.  And the LORD gave them rest on every side just as he had sworn to their fathers. Not one of all their enemies had withstood them, for the LORD had given all their enemies into their hands.  Not one word of all the good promises that the LORD had made to the house of Israel had failed; all came to pass.”

Our verse for this week is Hebrews 11:30: By faith the walls of Jericho fell down after they had been encircled for seven days. 

Joshua 23 and 24.  Now let’s read it!

Now that the land has been divided among the tribes of Israel, there are two final Mosaic commands to fulfill: designating cities of refuge and making provision for the Levites.  These divide neatly between chapters 20 and 21.

You’ll remember that the cities of refuge were set aside by Moses to provide space for justice to take its course.  These cities, within a day’s journey of every Israelite, were a refuge for someone who kills another accidentally.  You can review Numbers 35 for the details, but the basic purpose was to protect a manslayer from impulsive, unjust vengeance, and there await trial.

Chapter 21 contains an exhaustive list of the 48 cities given to the Levites, whose portion is the LORD.  Their special calling is to assist the priests in carrying out the sacrificial duties and in managing the Tabernacle.  They were to be provided for by the other Israelites, and thus were not permitted to accumulate wealth that would pass down through the generations. 

There might be additional significance in Joshua, rather than Moses, completing this task.  Moses, you’ll remember, was a Levite.  Joshua, of Judah, has no vested interest – beyond simple fairness – in looking out for the Levites.  By placing nine Levitical cities within the combined borders of Judah and Simeon, Joshua’s tribe is at least carrying, if not exceeding, its fair share.   

Chapter 22 records the homecoming of the Eastern tribes of Gad, Reuben, and half of Manasseh.  Place yourself among them, crossing the Jordan for perhaps the final time, leaving behind the land that they had been promised.  Did they see this as a natural expansion of Israel’s territory?  Were they indifferent, and just glad to be going home?  Did they see themselves as part of one great nation? 

And most importantly, how did they view their relationship with Yahweh, whose promises they had been following for decades?  Hold onto these questions at the end of today’s reading, when yet another inter-tribal crisis emerges. 

Our verse for this week is Hebrews 11:30: By faith the walls of Jericho fell down after they had been encircled for seven days. 

Joshua chapters 20 through 22.  Now let’s read it!

Keep this in mind as he faces new challenges today.  Our reading begins with Joseph’s inheritance, going all the way back to Genesis when Jacob doubles Joseph’s blessing between his two sons, Ephraim and Manasseh.  There’s an inset about Zelophehad’s daughters, a situation that Moses resolved in Number 27, reminding us of the detailed promise-keeping that Joshua maintained.

Chapters 18 and 19 are bookended by the affirmation that the rest of the land was allotted at Shiloh, “at the entrance of the tent of meeting.”  After Judah, Ephraim, and Manasseh are settled, the remaining tribes are asked by Joshua, “How long will you put off going in to take possession of the land, which the LORD, the God of your fathers, has given you?”  Survey crews are sent out, lots are cast, and the remaining land is divided among these seven tribes.  And finally, once everyone else is accounted for, “the people of Israel gave an inheritance among them to Joshua the son of Nun.”

This would be one big celebration if not for two caveats.  The first is emphasized in chapter 16: “However, they did not drive out the Canaanites who lived in Gezer, so the Canaanites have lived in the midst of Ephraim to this day but have been made to do forced labor.”  While forced labor might sound better than annihilation (a tradeoff the Gibeonites were willing to make), remember God’s commands regarding the Canaanites, and pray that Israel’s present contentment doesn’t compromise their future.   

A second storm on the horizon appears in the middle of chapter 17, when Ephraim and Manasseh take issue with their allotment: “Why have you given me but one lot and one portion as an inheritance, although I am a numerous people, since all along the Lord has blessed me?”  Joshua fires right back: “If you are a numerous people, go up by yourselves to the forest, and there clear ground for yourselves…”  We’ll see if this tension between the sons of Ephraim, Manasseh, and Judah is revisited in the future. 

One final note: there are plenty of good maps of the tribal divisions online.  A simple search of “Israel tribe map” can really help you visualize these chapters.  

Our verse for this week is Hebrews 11:30: By faith the walls of Jericho fell down after they had been encircled for seven days. 

Joshua chapters 16 through 19.  Now let’s read it!

The author takes care to make sure you know that the land was allotted according to what the LORD had commanded Moses.  It seems throughout that “Moses” and “The LORD” are interchangeable subjects in allotting the land.  Joshua is barely mentioned, except where he’s fulfilling Moses’ commands.  This expresses a great reverence for the leader, even in the decades after his death.   

One time that Joshua does need to act is when Caleb reemerges and reminds Joshua that he was promised “the land on which your foot has trodden.”  He comes to Joshua a spritely 85 years old, “still as strong today as I was in the day that Moses sent me,” and ready to take the hill country.  “For you heard on that day how the Anakim – the giants – were there…It may be that the LORD will be with me, and I shall drive them out just as the LORD said.” 

Caleb is the headliner for the distribution to the tribe of Judah in chapter 15.  Specific geographic markers are listed, including the western boundary of the Salt Sea, what we now call the Dead Sea.  You’ll also hear that the Jebusites still possess Jerusalem, and they “dwell with the people of Judah there to this day.”  So not only does this date the writing of the passage – at some point before Jerusalem is taken – it also foreshadows that more effort will be required to subdue the land.  

Our verse for this week is Hebrews 11:30: By faith the walls of Jericho fell down after they had been encircled for seven days. 

Joshua chapters 13 through 15.  Now let’s read it!

The question of whether the LORD will help Israel in honoring their ill-conceived alliance is soon settled, and Joshua leads an all-night march to Gibeon.  Listen to how much action is attributed to the LORD: throwing the enemy into a panic, throwing down hailstones out of heaven, and heeding the call of Joshua – which I’ll address later.

Whereas the first ten chapters of Joshua recount the events of a few weeks or perhaps months, time speeds up considerably after Gibeon.  The conquest of the rest of the land is summed up in the lists of defeated kings and the line: “Joshua made war a long time with those kings.”  Since chapter 13 marks Joshua as “very old and advanced in years,” the record of conquest of first Southern and then Northern Canaan covers many years of battle – until finally the author affirms, “the land had rest from war.” 

I want to address two concerns before we read.  First, the issue of the LORD destroying entire nations is revisited in 11:20: “For it was the LORD’s doing to harden their hearts that they should come against Israel in battle, in order that they should be devoted to destruction and should receive no mercy but be destroyed, just as the LORD commanded Moses.”  We’ve seen this heart hardening before – most notably with Pharaoh.  If the subject of this Bible is indeed the LORD, then we have to acknowledge this aspect of His character: there was something so sinful about the Canaanites, or His insistence on Israel’s purity was so exclusive, that He saw fit to destroy them. 

The other concern is over the conduct of the sun and moon during the battle of Gibeon.  Joshua calls out: 

“’Sun, stand still at Gibeon, and moon, in the Valley of Aijalon.’

And the sun stood still, and the moon stopped, until the nation took vengeance on their enemies.”

This is great fodder for debate, and I’ve written a much more extensive discussion on our website.  Here, let’s focus on the text itself.  Since Gibeon is to the east of the Valley of Aijalon, Joshua called this out early in the morning – near sunrise, in fact.  Furthermore, it’s nature is verse – poetry – rather than prose.  And finally, the author marvels not at astronomical phenomena but that “The LORD would listen to – obey – the voice of a man.”   While God can do whatever He wants with the sun, moon, and stars, the thrust of the passage is that the LORD intervened for Israel in response to Joshua’s call.  

Our verse for this week is Hebrews 11:30: By faith the walls of Jericho fell down after they had been encircled for seven days. 

Joshua chapters 10 through 12.  Now let’s read it!

We’ll be looking at three distinct episodes today, all related to both conquest and covenant.  First, Israel heads out again to take Ai, in coordination with the LORD’s blessing and His instructions.   Next, Israel completes the dedication ceremony on Mount Ebal and Mount Gerezim that was outlined in Deuteronomy 27.   (A note: When reading about the size of the armies, I want to remind you of the range of meanings for the word elef, which I covered on Day 43, at the beginning of Numbers.  For example, we could be looking at 30,000 soldiers, or 30 divisions.)

Finally, chapter 9 opens an episode with the people of Gibeon.  The town’s leaders, looking for any way to save their town and their own skins, concoct a ruse with which they hope to deceive the Israelites.  The chapter pivots on one small observation of Israel’s leaders: “…but [they] did not ask counsel from the LORD,” that foreshadows how it will turn out. 

The author is highlighting a lack of focus throughout this book.  There are moments when the LORD’s counsel is sought, such as before Jericho, and others when it is not.  You probably noticed that at the beginning of chapter 7, the author knows that Israel had “broken faith” with the LORD, but Israel did not.  Here with Gibeon, the author is quite clear that a deception is unfolding, and makes it clear, again, why Israel did not.  A simple consultation with the LORD, it’s hinted, would have saved them a lot of trouble.  It seems every success is followed by misplaced self-reliance. 

The author also allows the Gibeonites to speak for themselves regarding their deception:   “Because it was told to your servants for a certainty that the LORD your God had commanded his servant Moses to give you all the land and to destroy all the inhabitants of the land from before you—so we feared greatly for our lives…”  Their reasoning shows confidence in Yahweh, and elicits sympathy, and Joshua’s “How could you?” question seems stupid: So what else were they going to do?  Try to keep your focus on Israel, not Gibeon, during this presentation. 

Our verse for this week is Galatians 3:29: And if you are Christ’s then you are Abraham’s offspring, heirs according to the promise.

Joshua chapters 8 and 9.  Now let’s read it!

It's been a dozen generations or more since any of his family had owned property there. Jacob had to gone to Egypt where Joseph would rescue them from famine. Canaan had been overrun, divided again, and property claims would have been washed away with the centuries.

So yesterday’s crossing and Passover celebration represent a homecoming of sorts, for Israel, for Jacob, for Abraham. And Jericho, which lay before, is where the LORD’s promise to sweep the Canaanite from before them will first be put to the test.

The instructions for Joshua and the Israelites resemble what you’ve come to expect of the LORD’s actions. No strategic military coup; no decisive weaponry. This is rather a priestly action: priests, ram’s horns, and the Ark of the Testimony form the front line of Israel’s army. Something extraordinary is going to happen, and everyone will know that it was the LORD, not Israel, who accomplished it.

Imagine what it would be like in Jericho, watching this very non-military action for six days. We already know from Rahab that they are terrified of Israel. Six days of marching, and then a seventh, and then a great shout. And it was all over.

Pay attention in chapter 6 to the reminder that everything was devoted to the LORD – charam – to be destroyed or turned over to the tabernacle treasury. This folds into chapter 7, when Israel is unable to take the much smaller village of Ai. Joshua and the LORD engage in tense dialogue: Joshua beside himself and the LORD enraged: “Get up! Why have you fallen on your face?” He asks. “Israel has sinned…”

Throughout this reading listen attentively to the promise kept to Rahab; you’re allowed to wonder about the LORD’s perspective on this because none is given, except that “she lives in Israel to this day.” Listen also to the search for the sin that caused Israel’s defeat at Ai, to its thorough consequences, and hear the covenantal language in the LORD’s words that Israel has sinned.

Our verse for this week is Galatians 3:29: And if you are Christ’s then you are Abraham’s offspring, heirs according to the promise.

Joshua chapters 6 and 7. Now let’s read it!

This leads into the LORD’s commands, at the beginning of today’s reading, regarding crossing the Jordan.  Had they entered from the south 40 years ago, there would have been no dramatic crossing.  But now they approach from the east, and this generation gets its own parting of the waters moment.  

Go back and read Exodus 14 again, and compare the details of the two events.  The first one was chaotic – Pharaoh’s army and the angel of the LORD and people panicking and Moses promising “Stand firm! The LORD will fight for you!”  

The Joshua crossing contains much less drama but no less significance.  The LORD promises that today, He will “begin to exalt Joshua before all Israel.”  The priests and the ark play a central role.  And by this parting of the river, the people will know “that the living God is among you and He will without fail drive out the Canaanites.”  

So they cross, as promised.  And the manna ceases, also as promised.  And they celebrate the Passover – close readers yesterday would have noticed we’re in the middle of the first month of the year.  And they are circumcised, prepared for battle and covenant occupation of the promised land.  

We close today with one of my favorite texts in all the Bible.  At the end of chapter 5, Joshua heads out toward Jericho alone.  The text doesn’t tell us why he was out there.  Perhaps he was praying, working up his courage, or preparing plans for battle… He looks up, and sees a man with drawn sword.  Joshua asks a binary question: “Are you for us, or for our adversaries?”  Let the man’s answer sink in, and consider, once again, the type of God we are dealing with.  

Our verse for this week is Galatians 3:29: And if you are Christ’s then you are Abraham’s offspring, heirs according to the promise.

Joshua chapters 3 through 5.  Now let’s read it!

First, pay attention to the dialogue, which is often used to move the plot forward and reveal characters’ motivations.  Second, listen for repeated words, phrases, and themes, which reveal what’s important to the author. 

Third, let the narratives do the driving.  Listen for echoes of what we’ve already seen and heard, but keep future theological concerns in the background for as long as possible.  Avoid the tendency to tease out a “moral” of each story.  Try to discern what the author’s concerns were in telling the story, and in telling it as he did, and in excluding other material in favor of what we see.  

We don’t have to get far into Joshua to find these principles at play.  If you combine Deuteronomy 31 and Joshua 1, “Be strong and courageous” is repeated a half dozen times – each time addressed to Joshua – by Moses, by the LORD, and even by the people.  What do you make of this?

Having read Numbers you’ll remember the importance of singling out the warriors from Reuben, Gad, and Manasseh.  You’ll also recognize the irony of their response when Joshua commissions them: 

“And they answered Joshua, ‘All that you have commanded us we will do, and wherever you send us we will go.  Just as we obeyed Moses in all things, so we will obey you.  Only may the LORD your God be with you, as He was with Moses!  Whoever rebels against your commandment and disobeys your words, whatever you command him, shall be put to death.  Only be strong and courageous.” 

Chapter 2 presents a singular narrative when spies are sent to Jericho.  There they stay in the house of a prostitute, Rahab, who hides them and lies to the king of Jericho about their whereabouts.  This is the kind of story that elicits great Sunday School debates, and before you do so, pay attention to both the dialogue and the Biblical context.   

First, we’ve seen this kind of truth-bending before, most prominently from the Hebrew midwives at the beginning of Exodus.  As with most other narratives we’ve seen, the author doesn’t seem to proclaim any moral judgment on any of these characters.  But Rahab herself makes a judgment – that she knows the LORD will give Jericho to Israel, and the spies make a decision about her and her family – that if she does not “tell this business” of theirs, they will “deal kindly and faithfully with her.” 

Our verse for this week is Galatians 3:29: And if you are Christ’s then you are Abraham’s offspring, heirs according to the promise.

Joshua chapters 1 and 2.  Now let’s read it!

Think about the great book series you’ve read, and imagine what it would have been like to start in book five or six, having no idea what happened before.  Or take movie series – even if a sequel makes sense on its own, it’s still a sequel, filled with inside knowledge and connections to dots that have a beginning. 

This is the gift of walking through these “Books of Moses,” of taking them on their own.  You’ve allowed them to tell their own story, to prepare you, as the author intends, for everything that comes after.  And you’ve made it to the finish line.  

Chapter 32 picks up with a song introduced at the end of yesterday’s reading: “Then Moses spoke the words of this song until they were finished, in the ears of all the assembly of Israel:”  As when he recounted their escape from Egypt in Exodus 15, here Moses employs verse to remind Israel of the importance of remembering the LORD’s goodness to them and of observing His law.  Listen in this song to how Moses refers to Israel as Jeshurun, an obscure word that could mean “Upright Child.”

When the LORD tells Moses that his moments on earth are dwindling, Moses gives a final blessing to the nation and to its tribes.  Notice that Simeon, curiously, is not mentioned.  Notice also that his blessing is much kinder, and hopeful, than that of Jacob’s at the end of Genesis. 

And then the end comes.  We’ve been prepared for this, known about it for some 50 chapters, yet it still moves me and I read Deuteronomy 34 slowly each time.  Moses is a unique and profound character, “none like him for all the signs and wonders that the LORD sent him to do in the land of Egypt…”

His life ends on Mount Nebo, looking out over all the land “as far as the western sea,” at the intersection of all he had seen and done and all that lay before, just beyond his reach, his eye undimmed, and his vigor unabated.

Our verse for this week is Galatians 3:29: And if you are Christ’s then you are Abraham’s offspring, heirs according to the promise.

Deuteronomy 32 through 34.  Now let’s read it!

Most contracts, or covenants, require some sort of witness, someone who will vouch for your ability to follow through on the agreement.  Many of you have probably signed for a loan that required a cosigner – someone who was actually taking financial responsibility for your ability to fulfill your commitment. 

This is what’s going on at the end of chapter 30 when Moses calls “…heaven and earth to witness against you today, that I have set before you life and death, blessing and curse.  Therefore choose life...”  Should Israel fail in its obligations – and the end of chapter 31 shows that God is sure of it – nature itself will rise up against it.  You’ve heard this language often and here it’s codified: heaven and earth are not slaves to Israel, but will rebel against her when she turns away from the Creator. 

Pay attention to the commissioning of Joshua in chapter 31.  Moses’ concerns are beyond the question of succession.  He knows better than anyone that leading Israel is not about personal charisma or physical might, but about trust in, and faithfulness to, the LORD.  His words to both the people and their next leader will echo forward as they cross the Jordan:

“Be strong and courageous…It is the LORD who goes before you.  He will be with you; He will not leave you or forsake you.  Do not fear or be dismayed.”

Our verse for this week is Galatians 3:29: And if you are Christ’s then you are Abraham’s offspring, heirs according to the promise.

Deuteronomy 29 through 31.  Now let’s read it!

Chapter 27 leads off with what I’m calling the public record: the altar and memorial that is to be built on Mount Ebal.  After crossing the Jordan, the Israelites’ first task is to erect a memorial of stones, covered with plaster, “and you shall write on them all the words of this law.”  They are also to set up an “altar of uncut stones, and you shall offer burnt offerings on it to the LORD your God.”  This is not only a memorial but also an announcement to all who pass, that this land belongs to the LORD.

These two chapters jump back and forth between promise and threat, with threat filling the bulk of the territory.  The question that has faced Israel for forty years is whether the LORD is actually capable of giving them the land.  Moses reminds them that what they should be asking is whether they have the faith and discipline to keep the land once they receive it.  “If you are not careful,” he warns, “to do all the words of this law…that you may fear this glorious and awesome name, the LORD your God, then the LORD will bring on you and your offspring extraordinary afflictions... And as the LORD took delight in doing you good and multiplying you, so the LORD will take delight in bringing ruin and destroying you.” 

Listen to how Moses personalizes the curses: “All these curses shall come upon you and pursue you and overtake you…” They’re supposed to be seared into the minds of the Israelites, and, as commanded in chapter 6, passed down to every generation.  This land belongs to the LORD, and He can take it back.  He promised to give it to them, but He is not promising that they will keep it, should they fail to obey. 

Remember these chapters as we read the rest of Israel’s history together.  And remember that the subject of this book is the LORD.  What do we learn about Him, and about His promises, in these chapters? 

And one last time, our verse for this week is Matthew 22:39: And a second is like it: You shall love your neighbor as yourself. 

Deuteronomy 27 and 28.  Now let’s read it!

The instructions in chapter 24 about granting a woman a divorce need to be considered in the context of everything else we’ve read about marriage.  Remember Genesis 2: “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.”  This gets upended in Genesis 3, and through all of our stories thus far, this ideal never materializes.  It’s an indication of how far things have fallen that God would here give instructions about divorce protections. 

The remainder of chapters 24 and 25 have to do with justice.  Listen, again, to the repetition of sojourners, widows and orphans.  This is again connected to Israel’s story: they too were sojourners in Egypt.  Even the passage about providing offspring for a deceased brother’s wife is about economics.  Listen to the scenario: if two brothers live together, and one dies, who gets the estate?  If the deceased has children, then they do.  If he does not, then his brother does.  As strange as this practice might seem to us, this passage is a defense against greed.

Chapter 26 is all about promise and gratitude.  “When you come into the land the LORD your God is giving you…you shall make a response before the LORD your God.”  And that response is not only an offering of first fruits but a canned speech.  Since the LORD doesn’t need to be reminded of His mighty deeds, this is about aligning the heart of the giver, affirming (as in chapters 8 and 9) that it was not by their strength or their righteousness that they inherited the land. 

Our verse for this week is Matthew 22:39: And a second is like it: You shall love your neighbor as yourself. 

Deuteronomy chapters 24 to 26.  Now let’s read it!

The theme that runs through chapter 21 is assuring that sin is not allowed to set up camp in the land.  A ritual is assigned to dealing with unsolved murders, and instructions are given for properly dealing with captives, rebellious children, and hangings.  And you’ll even hear a law that sounds like it came straight from the story of Jacob. 

Chapter 22 and the beginning of 23 present a series of cases where mixing together of certain things is prohibited.  Some of these will sound peculiar while others, such as disallowing the Ammonites and Moabites into the assembly, are derived from history.  Many mark a distinction from the nations around them, remembering the LORD’s charge that Israel be set apart.  Listen in chapter 23, however, that not all nations are treated the same: Egypt and Edom are different, based on Israel’s history with them. 

At the end of today’s reading is again a curious mixture of laws about economic justice intermixed with laws about idolatry.  We saw this same pattern in chapters 16 and 17, as though there might be some connection between the two. 

These laws might be difficult to read through both because of their variety and their content.  I’ll remind you again that we’re tourists in this land, visiting a different time and culture.  It’s important to hear what they would have heard 3,400 years ago. 

It’s also important to recognize that there are certain social constructs that God chose to address and others He didn’t.  I encourage you to ask hard questions of the text while accepting that all of God’s purposes might not be discovered in this life. 

Our verse for this week is Matthew 22:39: And a second is like it: You shall love your neighbor as yourself. 

Deuteronomy 21 to 23.  Now let’s read it!

Yesterday’s reading followed a theme of civil and economic justice, and today’s text bounces through a variety of instructions that hint at the role of the priests in Israelite life.  The first of these is a reminder of how the Levites will be provided for, since they will serve as the LORD’s priests and have no inheritance of land. 

Following a brief warning about the practices of the people of Canaan, Moses returns to the question of how to discern between false prophets and those whom the LORD has sent.  It begins with a promise: “The LORD your God will raise up for you a prophet like me from among you, from you brothers…” 

The LORD warns that a prophet can neither “speak a word in my name that I have not commanded him,” nor speak “in the name of other gods.”  Since the first stipulation is hard to gauge, a test is given: “If the [prophet’s] word does not come to pass or come true,” then “that is not a word the LORD has spoken.”  It sounds like a violation of the third commandment, and consequently “You do not need to be afraid of him.” 

In chapter 19 Moses revisits the six cities of refuge that were designated in Numbers 35.  These cities were safe spaces for those who unintentionally and without malice killed someone.  The remainder of this chapter focuses on other issues of justice, such as property boundaries and determining the credibility of an accusation.  Listen as the priests play a role in the justice system alongside the local judges.

Our reading today ends with the manner of making war against Israel’s enemies.  Notice the call to courage; the role of the priest; and the type of soldier who is to fight in Israel’s army.  Watch also as a distinction is made between battle against ordinary enemies and those whom “the LORD your God is giving you for an inheritance.”  These are to be completely destroyed, devoted to the LORD. 

Our verse for this week is Matthew 22:39: And a second is like it: You shall love your neighbor as yourself. 

Deuteronomy 18 through 20.  Now let’s read it! 

Our reading today launches along that same refrain.  We’ve seen before that the LORD sees each seventh year as a “year of release” of both debts and slaves.  This is the theme of chapter 15, but nested within is a challenge: “There will be no poor among you; for the LORD will bless you…if only you will strictly obey the voice of the LORD your God, being careful to do all this commandment that I command you today.” 

When you turn to chapter 16, listen to how this theme of blessing now permeates the commands regarding Feasts and Festivals.  As they celebrate the Passover, their care for the sojourner, widow, and orphan, is directly connected to remembering that they were slaves in Egypt.  So with the Feast of Booths – a reminder of how the LORD provided for them in the wilderness. 

Moses turns now to the courts, where judges “shall not pervert justice,” nor “show partiality,” These instructions regarding civil justice bookend another warning about worshipping other gods – and the penalties that offense carries.  If proximity is an indicator of connection, then it’s possible that perversion of justice and perversion of worship have something in common.

These three chapters have been building to the crescendo at the end of chapter 17: instructions regarding Israel’s future kings.  Notice throughout that the focus is not on whether or not a king is a good idea, but on the LORD’s vision for that king, which is distinctive among the nations.  The king shall neither amass wealth through many marriages nor build military power with an overwhelming cavalry. The king is not the lawmaker, but is to be a student of God’s law.  In this his blessing – and that of his dynasty – will be found. 

Our verse for this week is Matthew 22:39: And a second is like it: You shall love your neighbor as yourself.  

Deuteronomy chapters 15 through 17.  Now let’s read it!

The book began with a rapid-fire account of the historical setting, followed by a general command to obey.  What would follow in a political treaty, and what follows here, is an outline of the specific ways that Israel is to show their commitment to the LORD.  

Chapter 12 begins with a command to “tear down the altars” of the inhabitants of Canaan and “seek the place that the LORD your God will choose…to put His name and make His habitation there…there you shall bring your burnt offerings and your sacrifices.”  This is accompanied by assurances that they can eat wherever they like, but must only sacrifice exactly where God tells them to.  As the entire chapter begins and ends with warnings to avoid the practices of the other nations, this all likely has to do with keeping Israel from idolatry.  

Chapter 13 lays out restrictions about prophecy.  Already we’ve seen Abraham, Moses, Aaron, and Miriam referred to as prophets, and the LORD told us in Numbers 12 that it’s His choice alone who He speaks through.  The art of prophecy – of speaking the words of a god – was known and accepted by all ancient peoples.  The LORD here sets a firm boundary that is in keeping with his commands to not chase after other gods.  The punishments for this crime are severe: it’s possible that the LORD views serving other gods not just as false worship, but as treason.

Chapter 14 reminds Israel of the body and food restrictions we saw in Leviticus.  Remember that the consistent theme is not whether a food is gross, or healthy, but that the children of Israel are to set themselves apart from the nations around them.  This concludes with a call to tithe – or give a tenth of – their produce.  Listen here, as before, to the LORD’s reminders to care for the Levites, “because he has no portion or inheritance with you,” and that “the sojourner, the fatherless, and the widow…shall come and eat and be filled.”

Our verse for this week is Matthew 22:39: And a second is like it: You shall love your neighbor as yourself. 

Deuteronomy 12 through 14.  Now let’s read it!

But while Moses has presented God’s promises in the context of His historical faithfulness, he presents these warnings by reminding Israel of how often they’ve strayed.  Don’t forget the Golden Calf you made… Don’t forget how you rebelled at Kadesh… Yesterday Moses reminded this present generation that they are heirs to the covenant of their fathers. Today, he reminds them that they are also heirs to their parents’ stubbornness. 

Therefore, Moses begs in chapter 10, translate the circumcision of your foreskin onto your hearts, “and be no longer stubborn.  For the LORD your God is Lord of lords, the great, the mighty, the awesome God… He is your praise.”  You’ll notice that nested in this concert of praise is a call to justice: this is how you can show that your heart is circumcised. 

Chapter 11 closes the first half of Moses’ second speech.  In the grand scheme of the Deuteronomy covenant, this is where the general command to obey the LORD is tied to future blessing.  “And if you will indeed obey my commandments, to love the LORD your God, and to serve Him with all your heart and soul, He will give you rain for your land… grass in your fields, and you shall eat and be full.”  Likewise, failure to obey is bound to future curse: “The LORD… will shut up the heavens… and the land will yield no fruit, and you will perish quickly off the good land the LORD is giving you.” 

Our verses for this week are Matthew 22:37-38: “And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment.” 

Deuteronomy chapters 9 through 11.  Now let’s read it!

Just as the LORD didn’t simply draw Israel out of Egypt for the sake of that generation, so He is giving this people Canaan not only for them, but for all who will come after.  As Canaan is to be an everlasting possession, so the story of the LORD’s providing it is to be an everlasting memory.  It is the LORD your God that you, and your children, shall fear.

This is put succinctly in Chapter 6:4-9.  This text is called the “Shema” in Hebrew, for its first line: “Shema, Israel!...Hear, O Israel, the LORD our God, the LORD is one.  You shall love the LORD your God with all your heart and with all your soul and with all your might.  And these words that I command you today shall be on your heart.”  Even further, “You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.” 

Chapters 7 and 8 remind us that Israel’s obedience is an act of gratitude: rooted in both past and future history.  Every book of their journey is represented here: the LORD’s power displayed in Exodus, the LORD setting apart Israel as “holy” in Leviticus, and the LORD’s provision through the 40 years of Numbers.  Further, the LORD is bringing them into “a good land, a land of brooks and water, of fountains and springs… a land of wheat and barley, of vines and fig trees… a land in which you will eat bread without scarcity, in which you will lack nothing.”  

Our verses for this week are Matthew 22:37-38: “And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment.”

Deuteronomy 6 through 8.  Now let’s read it!

First, Moses’ speeches are presented in the first person; it’s as though someone is recording Moses’ words or he is writing them himself.  That’s what makes this book feel so personal.  

Second, Deuteronomy plays out as a cohesive covenant, complete with a historical prologue, lists of general and specific commands, promise of blessings for obedience and curses for disobedience, and calls for witnesses and acceptance.  I touched on this in Exodus when the LORD offered His covenant on Sinai.  There is no negotiation here; Israel can choose to obey or disobey, but not to walk away. 

At Sinai, the LORD began his covenant with historical prologue: “I am the LORD your God, who brought you out of the land of Egypt…” Yesterday, we heard a much more elaborate prologue in chapters 1 through 3.  Chapter 4 pivots from their history with the LORD to Israel’s righteous response: “And now…listen to the statutes that I am teaching you, and do them, that you may live…” 

As you listen to chapter 4, keep in mind the question asked in verses 32 through 35: “Ask now of the days that are past, …and ask from one end of heaven to the other, whether such a great thing as this has ever happened…  Did any people ever hear the voice of a god speaking out of the midst of the fire, as you have heard, and still live?  Or has any god attempted to go and take a nation for himself from the midst of another nation… To you it was shown, that you might know that the LORD is God; there is no other besides him.” 

In chapter 5, Moses begins his long second speech by recounting the Sinai Covenant.  Listen carefully to how he makes the covenant alive and present: “Not with our fathers did the LORD make this covenant, but with us, who are all of us alive today.”  What follows is the familiar ground of the Ten Commandments, and a reminder of this generation’s commitment to obedience. 

Our verses for this week are Matthew 22:37-38: “And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment.”

Deuteronomy 4 and 5.  Now let’s read it!

The very first line establishes the setting of the book: “These are the words that Moses spoke to all Israel beyond the Jordan in the wilderness…”  Three extensive speeches fill the first thirty chapters: it’s what Moses wants Israel to remember most of their journey together, of God’s covenant with them, and even of him. 

 Remember that Moses will not join them in Canaan, and you’ll see today that his feelings are still raw about this.  Along the way, it’ll be important to keep in mind Moses’ final, passionate plea: 

“I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse.  Therefore choose life, that you and your offspring may live, loving the LORD your God, obeying His voice and holding fast to Him, for He is your life and length of days, that you may dwell in the land that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them.”

Chapters 1 through 3 present the history of Israel’s journey: from Egypt to the borders of Canaan.  Listen for the LORD’s reminder of His provision and protection throughout.  Listen also for how the LORD has looked out for Esau, and Lot, names we’ve barely heard from since Genesis. 

When Moses recounts their conquests, pay attention to the phrase, “…and we devoted them to destruction…”.  This is a translation of the Hebrew charam, which is to set apart for destruction to the LORD – in the sense of a sacrifice.  You will see this term often through Deuteronomy and Joshua.  

And finally, you might need to listen twice to Moses’ intense acknowledgement of how much it burned him to lose Canaan.  Remember the LORD’s reason for excluding him, listen to Moses’ own perspective on the matter, and take time to sort through your own feelings on this.

Our verses for this week are Matthew 22:37-38: “And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment.”

Deuteronomy chapters 1 through 3.  Now let’s read it! 

But since chapter 26, we’ve witnessed a second set of preparations unfold.  Now forty years on, a new generation is following the leadership of Moses, Eleazar, and Joshua. 

The text returns now to settlement and inheritance concerns.  Speaking to Moses “in the plains of Moab by the Jordan at Jericho” – in other words, just across the river from Canaan – the LORD commands Israel to be ready to set aside cities and pastureland for the tribe of Levi. 

Remember  that Levi will inherit no land, “for the LORD is their portion and their inheritance.”   They’re assigned to support the priests in administering ritual and sacrifice on Israel’s behalf.  As they have been restricted from enriching themselves at their brothers’ expense, so they are here protected from the poverty that their lack of inheritance could produce.

The middle section today presents a series of statutes for handling murder.  Six cities of refuge are to be established throughout Israelite territory to protect people from being falsely accused and avenged of murder.  Notice that there is a distinction made between accidental killing and murder, that the congregation is responsible for protecting the manslayer from vengeance, and that time is reset by the death of the High Priest.  All of this is nested in the familiar refrain:  “You shall not defile the land in which you live…for I the LORD dwell in the midst of the people of Israel.”

The final chapter circles back to Zelophahad’s daughters and the questions of inheritance and marriage.  An important principle is laid out here that goes beyond the circumstances.  Each tribe is to respect the property of the others.  Not competing with each other as their ancestors had in Jacob’s house, but functioning as a single nation. 

Our verses for this week are Matthew 22:37-38: “And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment.”

Numbers 35 and 36.  Now let’s read it!

Chapter 32 is a dialogue-rich story concerning the tribes of Gad and Reuben.  As Israel has settled the East Bank of the Jordan River, representatives from these two tribes approach Moses with a proposal: “Let this land be given to us for a possession.  Do not take us across the Jordan.” 

This raises serious questions for Moses: “Are Reuben and Gad giving up on God’s promise?”  “Will you allow the other tribes to fend for themselves in Canaan?”  And “Isn’t this the same kind of self-seeking that bought us 40 extra years in the wilderness?”  Echoes of Numbers 13 and 14 abound as Moses warns forcefully about rekindling the wrath of the LORD.  But then Reuben and Gad make an appealing promise, and a peace is made that will be tested later. 

You might notice here that the LORD is absent from this negotiation, and the author offers no commentary on the resolution.  He only presents the characters and dialogue.  Remember that most Biblical narratives don’t offer an obvious “moral of the story.”  On the one hand, Reuben and Gad appear to be settling for less than what God has promised them.  On the other hand, this is a substantial expansion of Israel’s territory.  It’s possible that we’ll have to be patient to see if this was a good idea or not. 

Chapter 33 is a history lesson and Chapter 34 is a geography lesson.  First, the entire journey from Goshen to the banks of the Jordan is recounted.  Next, the boundaries of the land are set.  Of keen historical note is that these boundaries of Canaan match those found in Egyptian records of the same time period. 

But in the middle of these is an ominous warning:

“But if you do not drive out the inhabitants of the land from before you, then those of them whom you let remain shall be as barbs in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell.  And I will do to you as I thought to do to them.” 

This warning, attached to the command to drive out all the inhabitants of Canaan, will stand in the background for centuries to come.  

Our verses for this week are Matthew 22:37-38: “And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment.”

Numbers 32 through 34.  Now let’s read it!

Chapters 30 and 31 present two passages that might be challenging for us.  The first passage has to do with making and breaking vows – and how expectations differ for men and women.  For men, there is a very forthright expectation of fidelity to a promise made.  However, for women, their connection to a vow is determined by their marital status and place.

The second passage is a tight narrative recounting the “LORD’s vengeance” against Midian.  Remember how in chapter 25, the author uses sexually-tinged language to describe Israel’s dalliance with the Baal of Peor and people of Moab and Midian.  Remember also how the LORD praises Phinehas for understanding His “jealousy” for Israel.  This marriage metaphor will be used again to describe God’s expectations of fealty. 

The challenge in the first passage is to wrap our heads around this very different treatment of women, and the challenge in the second passage is to understand the violence that is exacted on the enemies of Yahweh.  Since the LORD has shown that He has the power and authority to make radical changes to the social order, it’s not satisfactory to write this off as “a different time.” 

I want to offer a few lines of encouragement as we approach this:

• First, let’s acknowledge that the LORD often steps outside boundaries – and we’re often grateful when He does so. But then He reinforces others, and consistency isn’t always easy to discern. 

• Let’s enter the conversation convinced that we don’t necessarily have it all together either. There might be something radically important nested in what’s being taught here.  It’s possible, for example, that the LORD so prioritizes teaching Israel their place with regard to Him, that He is willing to allow marriage – at least in this time – to remain a metaphor for it.  His patience confounds even the later apostles who followed Christ.   

• And finally, you’re allowed to ask hard questions of the Bible and of the God it reveals. God’s anger rose up against the Israelites not when they complained about food and water, but when they turned away from Him.  Read and ask boldly!

Our verse for this week is 1 Corinthians 10:4: “And all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.”  

Numbers 29 through 31.  Now let’s read it!

Only Joshua, Caleb, and Moses remain from the generation who left Egypt as adults.  The slave generation has died in the desert, and questions of transition and inheritance now become important. 

The first of these questions is brought in chapter 27 by the daughters of a man named Zelophehad.  Their father has died in the Wilderness, though his daughters point out that he definitely did not die during one of the rebellions.  Their concern was valid for the time: traditionally, males could be counted as heirs, but not females.  The LORD settles this question by again stepping out of traditional bounds and setting Israel apart among their contemporaries.

Inheritance questions have often driven our story, ever since Abraham first left his own inheritance behind to follow the promise of a greater one.  One important question that must be settled is who – if anyone – will inherit Moses’ role as they near the borders of Canaan.   Listen to Moses’ concern for his flock as he asks the LORD to name a leader so Israel will not be “as sheep without a shepherd.” 

Another part of resetting the story is recounting for the people of Israel the statutes they are to observe in their new land.   The Israelites are reminded to bring flour and grain and wine along with their animals for sacrifice.  There is promise here: someday, soon, you will own land in which you can sow and reap.    

Our verse for this week is 1 Corinthians 10:4: “And all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.”

Numbers chapters 26 through 28.  Now let’s read it!

 As with many things in this story, the Balak and Balaam interaction has three acts.  In the first two, seven altars are erected and sacrifices made.  Balaam steps away to do his divining stuff and it says the LORD “met him, and put a word in his mouth.”    Balaam returns, before Balak and the princes of Moab, and declares blessing, not curse, over the Israelites.  “Did I not tell you,” he protests to the enraged King of Moab, “All the LORD says, I must do?” 

The story turns to a conclusion at the beginning of chapter 24.  “when Balaam saw that it pleased the LORD to bless Israel, he did not go, as at other times, to look for omens, but set his face toward the wilderness…and the Spirit of God came upon him…”  Listen as the promises to Abraham, Isaac, and Jacob of land and blessing are re-proclaimed in the mouth of this foreign prophet. 

But as we turn the page to chapter 25, you’ll find that the children of Israel have not used their time well on the plains of Moab.  The text boldly strikes at those who not only chased after the Moabite women, but bowed down to their gods.  We get our first introduction here to Baal, the Canaanite fertility god – which will be such a snare to Israel in coming centuries.  The author again uses singular language to describe both how “Israel yoked himself to the Baal of Peor” and how the LORD’s anger kindled against him. 

Moses, along with Aaron’s grandson, Phinehas, again must take up the sword against his own people in order to turn away the LORD’s wrath.  Consider the LORD’s use of the word “jealousy” as He commends Phinehas for his actions.  

Our verse for this week is 1 Corinthians 10:4: “And all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.”

Numbers chapters 23 through 25.  Now let’s read it! 

This message of hope about the conquest of a sliver of Wilderness brings chapter 21 to a close and forms a pivot on which the book of Numbers turns.  The slave generation had lamented that they would “die in the wilderness,” and the LORD had granted their wish.  Those who had lived as adult slaves in Egypt, and so often longed to return there, would fall one generation short of the Promised Land.  However, chapter 21 is a bit of a watershed as years pass in a blink, and Israel is victorious over their enemies. 

There’s another change in tone that you might catch here.  Did you notice yesterday that when Israel and Edom met they were each referred to as “he?”  It was as if the author was highlighting that after hundreds of years, these two brothers – once known as Jacob and Esau – still couldn’t get along.  That same language emerges again in chapter 21, as “Israel” is often used as a proper noun.  Perhaps this is an indication of the nation finally fighting as one man, which would be a welcome change.

The children of Israel sweep southward – which causes some grumbling – but then sweep up toward the Dead Sea and approach the land of Moab.  Chapter 22 begins an almost lighthearted episode as King Balak of Moab sends to northern Syria to recruit the help of Balaam because “I know that he whom you bless is blessed, and he whom you curse is cursed.”  You may recognize that language from the call to Abram in Genesis 12 – and I think we’re supposed to. 

The plot of the story is that Balak wants Balaam to come and pronounce a curse on Israel so Balak and Moab can defeat them.  Balaam, the great prophet-merchandizer, initially refuses when the LORD tells him not to go.  Balak sends even more important princes and offers of greater wealth if Balaam would just come.  The LORD comes again to Balaam at night and curiously changes His mind – though Balaam is only allowed to “do what I tell you.”  So Balaam goes, only to be challenged by a talking donkey.  Yes, you heard that right.  And at the end of this, I promise it will make total sense. 

The lightheartedness is intertwined with a deadly seriousness and masterful bit of storytelling.  Notice how many things happen in threes.  Question why – or whether – the LORD changes His mind.  Ask whether Balaam is righteous or purely mercenary.  Smirk not when Balaam’s animal speaks, but when Balaam responds as though nothing extraordinary has happened.  And wonder whether the LORD will allow him to complete his assigned mission. 

Our verse for this week is 1 Corinthians 10:4: “And all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.”

Numbers chapters 21 and 22.  Now let’s read it!

Reflecting on the accusations that led to rebellion, the LORD reaffirms His call of Aaron and Moses in chapter 18.  First, in a rare instance He calls Aaron into the Tent of Meeting and gives instructions to him directly.  And these instructions He gave are not necessarily new, but a reordering – and reaffirmation – of what He required in Leviticus. 

And in a direct rebuke to Korah’s charge that “…all in the congregation are holy, every one of them,” the LORD reminds Aaron that the Levites will receive no territory in Canaan, for “I am your portion and your inheritance among the people of Israel.”

Chapter 19 is again a reaffirmation of prior statutes, having to do with purity and uncleanness.  Perhaps this is an important reminder with all the recent death in the camp. 

And finally, we come to Numbers 20, which is among the most tragic sequences in all of Scripture.  If you’ve never read it, I won’t even begin to spoil it for you.  Just breathe it in slowly, and allow questions, and possibly emotions, to wash over you as you engage the story.  Many things happen here, and you need to go slowly to follow the logic and cause of why they happen.  Listen, carefully, to the dialogue.  Remember the history of these characters.  And put yourself in each scene: the Wilderness of Zin, the border of Edom, and Mount Hor, where the priestly garments again become a character unto themselves.

Our verse for this week is 1 Corinthians 10:4: “And all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.”

Numbers chapters 18 through 20.  Now let’s read it!

In chapters 16 and 17 we find one of the most raw passages that we’ve seen thus far, reminiscent of the succession of plagues in Exodus.  Israel’s complaints become more and more unhinged, the LORD’s anger against them grows more and more fierce, and Moses’ and Aaron’s efforts to stand between them become more and more desperate. 

Now it’s important to separate what you know from what the Children of Israel knew.  They weren’t present in the Tent of Meeting when the LORD’s anger burned after the Golden Calf.  They also didn’t see Moses stand up for the Israelites, as the LORD threatened to wipe them out just two chapters ago.  You know from Exodus 33 how the LORD “speaks to Moses…as a man speaks to his friend,” and from Numbers 12 that the author believes Moses to be “more meek than all people who were on the face of the earth.”   

 But there is plenty that the Israelites do know that makes their rebellion incomprehensible.  It was Moses and Aaron who stood before Pharaoh, and they alone who have been summoned to the Tent of Meeting.  When Moses raised his staff before the Red Sea, it parted.  When he raised his staff over the Amalekites, they were defeated.  When Moses spoke to the rock, it produced water; when he promised food, it fell from the sky.  When Aaron offered the atoning sacrifice, fire leapt from the Holy Place and consumed it. 

Yet Korah, and Dothan, and Abiram are fed up with Moses and Aaron’s leadership: “Why then do you exalt yourselves above the assembly of the LORD?” they ask.  You will feel the author’s anger as their accusation that “You have gone too far!” gets rebounded against them.  You will surely hear the irony as they cry that Moses has “brought us up out of a land flowing with milk and honey, to kill us in the wilderness…”  And you can do what you want with the Israelites who grumble that the rebels were treated unfairly.  Ironically, Moses’ and Aaron’s role in protecting them becomes more and more visible with each cycle of complaint. 

Through it all, remember that this Bible is about the LORD.  What do we learn about Him here, and how does it fit into what we already know? 

Our verse for this week is 1 Corinthians 10:4: “And all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.”

 Numbers chapters 16 and 17.  Now let’s read it!

Over a century later, Abram’s grandson was in southern Canaan, offering sacrifices, when he received his own vision: “…Do not be afraid to go down to Egypt, for there I will make you a great nation.  I myself will go down with you to Egypt, and I will bring you up again…”

You’ve heard these stories.  You’ve also seen with your own eyes the power of the LORD before Pharaoh.  You saw the locusts, the hail, the darkness; you heard the cries of the mothers; you saw the sea part and water flow from the rock and food fall from the sky.  Entire generations died in slavery, no closer to their inheritance than when they were born.  Ours is the generation that will see all the promises fulfilled. 

But you also heard the report of the spies.  A land that “flows with milk and honey…” but where “the people are strong, and the cities are fortified and very large.”  Descendants of Anak – giants, of the Nephilim – and tribes of warriors filled the land that “devours its inhabitants.”   

And you heard Caleb’s response: “Let us go up at once and occupy it, for we are well able to overcome it!” 

Remember the complaint cycles of chapters 12 and 13.  Remember the promise to Abraham, Isaac, and Jacob.  For 400 years you’ve heard the stories.  Why would the LORD lead us this far, only to bring us to ruin?  And what would it say about the LORD if He did?  Does He truly have the power, authority, and integrity to fulfill His promises? 

Our verse for this week is Ephesians 5:2: “And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”

Numbers chapters 14 and 15.  Now let’s read it!

That destination comes into view today, but the text prepares us for the possibility that the future may not be all roses.  Chapters 11 and 12 recount three “complaint cycles” that begin with an Israelite complaint and end with the LORD’s response.

As you read these cycles, listen to how the LORD responds each time, and see if there is a difference between the theme or nature of each complaint that warrants the response.  The first is a quickie, where the people complain about their misfortunes.  Just three verses later, it says…“the rabble…had a strong craving…” for the meat of Egypt. 

The third complaint, in chapter 12, is a personal attack on Moses that questions not only his judgment but also his fitness to lead God’s people.  Listen to how the author pivots by boldly affirming Moses’ character, before the LORD “suddenly” responds on Moses’ behalf.  Allow yourself to dwell in the terror each of them must feel when they hear the LORD’s voice: “Come out, you three, to the tent of meeting.” 

But as we turn the page to chapter 13 it feels like a new chapter might be dawning.  “Send men to spy out the land of Canaan, which I am giving to the people of Israel…”  Listen as the spies are listed, tribe by tribe… to their instructions, even noting the season… to the inhabitants… to where the grapes of Eschol grow. 

And after forty days, they returned, with the report that would shape the future of a nation.

Our verse for this week is Ephesians 5:2: “And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”

Numbers chapters 11 through 13.  Now let’s read it!

It might be helpful to go over the timeline since their journey began. 

Remember in Exodus 12, when the LORD told Moses, “This Month, for you, shall be the beginning of months.”  By their counting, the Passover occurs on Year 1, Month 1, Day 14. 

By Exodus 16, it’s Month 2, Day 15, when they head for the Wilderness of Sinai.  They are there for at least nine months, while Moses receives the law on Mount Horeb. On the first day of Year 2, in Exodus 40, they dedicate the Tabernacle. 

One month passes as Leviticus unfolds, and Numbers opens on Year 2, Month 2, Day 1.  Twenty days later, in chapter 10, they set out for Canaan. 

During these three weeks, there are just a few more chores to attend to.  At the beginning of chapter 8, listen to how the lampstand is made by “hammered work of gold.”  A product, surely, of Bezalel, Oholiab, or an apprentice, this finely personal work mirrors the directions of Exodus, and boldly contrasts the production of the golden calf. 

 After this, the Levites are cleansed and consecrated for the LORD’s service, and chapter 9 looks back one month to the first anniversary of the Passover.  We’re then reminded in detail of the cloud and fire that would lead Israel forward.  Silver trumpets “of hammered work” are procured, and the nation of Israel, finally, pulls up stakes.

Our verse for this week is Ephesians 5:2: “And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”

Numbers chapters 8 through 10.  Now let’s read it!

What you’re watching in the first 10 chapters of Numbers is preparations for travel, like the hodgepodge of stuff that gets checked off just before a big trip.  The warriors are numbered, the Tabernacle is prepared, the “Unclean” are removed from the camp, and some final instructions are given to Moses regarding the law.  Everything is done with an eye toward their future life in the Promised Land. 

The instructions in chapter 6 concern people who decide to be set apart in a special vow to the LORD.  Like with the vows that we saw at the end of Leviticus, the Nazirite vow– which simply means “consecrated” – is voluntary, but must be taken seriously once someone commits to it.  As you read the expectations, you’re allowed to wonder what would cause someone to choose to devote themselves even more fully to the LORD.

At the end of chapter 6, you’ll trek over the familiar ground of Aaron’s blessing.  Listen to how it’s framed: “Thus you shall bless the people of Israel… so shall [you] put my name upon the people of Israel, and I will bless them.” 

Chapter 7 recounts the consecration of the Temple – just a few weeks ago – when the heads of each tribe brought their offerings to the LORD.  Remember where the Israelites got all this silver.  And remember where these tribes of Ephraim and Manasseh came from, who are not sons of Jacob. 

Our verse for this week is Ephesians 5:2: “And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”

Numbers chapters 6 and 7.  Now let’s read it!

It is impossible to overstate the significance of what this design represents.  Ancient shrines were as local and limited as their gods.  Gods could expand their territory, but were always finite.    But this Yahweh had adopted a people, not a place, with which to dwell. 

I bring all this back to mind because our reading today begins with instructions to the clan of Kohath – a Levite family that was specially assigned to transport the Tabernacle.  It’s been over a month since the Tabernacle was erected and the LORD’s glory descended upon it, and almost a year since Israel settled in the Wilderness of Sinai.  Directions for how to move everything foreshadow what might happen soon.

Following this in chapter 5 is a variety of instructions.  The first have to do with implementing the Leviticus commands to put unclean people out of the camp.  Next is a rehash of the laws of restitution, repeating the injunction to both confess the crime committed and to add 1/5th to it.  

The final section today has to do with the sin of adultery – how to deal both the committing of adultery and with an accusation of adultery.   Listen for a few things.  First, listen, as I’ve often stated, for repeated words and ideas: jealousy; authority; bitterness. 

Second, notice the role the priest plays, and the way in which the truth is brought to light: not through investigation, but through revelation.   As we’ve already seen, false accusation and false witness are just as important to God as the rest of His law.  

Our verse for this week is Ephesians 5:2: “And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”

Numbers chapters 4 and 5.  Now let’s read it!

Numbers will be broken into three very distinct sections.  First, comes the aforementioned census and a variety of laws and their fulfillment.  Don’t worry, because there is a substantial change in chapter 10, when Israel breaks camp and heads toward Canaan, launching the middle section of narrative (yea, narrative!).  The final third of the book is a mixture of narrative, law, fulfillment… and wilderness. 

Our reading begins today one month after the completion of the Tabernacle and thirteen months after the night of the Passover.  A command comes to Moses: “Take a count of your soldiers, tribe by tribe.”  This census is recorded in painstaking detail, as with everything else we’ve seen.  

Chapter 2 diagrams how the camp was arranged: which tribes were situated on the north, south, east and west sides of the Tabernacle.  Remember from Leviticus, the Tabernacle was the center of Israelite life and at the physical center of their camp. 

Chapter 3 spends considerable time expounding on a theme we first saw in chapter 1: that the tribe of Levi was specially set aside for the service of the Tabernacle.  Remember that Aaron, the High Priest, is a Levite.  His set-apartness is representative of his entire tribe’s. 

A comment needs to be made about the numbers represented here.  In our English Bibles the total number of warriors exceeds 600,000.  Add in women, children, and the elderly, and 2 to 3 million people could be counted here. 

This number comes up against some significant factors, not the least of which is that the present nation of Israel is a densely-populated 8 million people.  There is the further issue of archaeology digging up cities and towns in Canaan numbering in the hundreds – virtually empty before such an invading force. 

This all hinges on the translation of one Hebrew word – elef – which is variously translated “thousand” or “clan” or “military unit.”  There could have been as few as 25,000 people in the wilderness, depending on how this one word gets translated.  But, since the translation issues impact all the nations they will face, and since the LORD is giving Canaan to them, the odds facing Israel are the same.  Remember that neither translation nor archaeology are perfect sciences, and that there is no matter of belief impacted here.  It is best left in the category of mysterious curiosity.   

Our verse for this week is Ephesians 5:2: “And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”

 Numbers chapters 1 through 3.  Now let’s read it!

A few weeks ago I asserted that this covenant read like the founding documents of a nation, like a constitution, with one significant difference.  The LORD is king, not negotiating partner.  The LORD is not waiting for Israel to ratify his commands before they become binding.  This will be important for the Israelites to remember when they approach their inheritance – the Promised Land – which we’ll watch in the book of Numbers. 

This idea is God’s kingship is clear in a few passages today.  In chapter 25, when the LORD is laying down laws for managing property, He reminds them that: “…the land is mine.  For you are strangers and sojourners with me.”  He commands them to allow the land to rest every seventh year, to return property to its original owners every fifty years, and to deal kindly with poorer citizens.  Nested in these commands is a reminder that “I am the LORD your God, who brought you out of the land of Egypt, to give you the land of Canaan, and to be your God.”

Chapter 26 begins promises of blessings for obedience: “…I will walk with you and be your God…”   This is followed with threats of punishment for disobedience: “If you walk contrary to Me, then I also will walk contrary to you.”   Notice that twice as much space is devoted to the curses as to the blessings, and consider what this says about the LORD. 

The last chapter of Leviticus contains instructions for how to manage vows that people might make to the LORD.  These were voluntary vows, a way of giving to the tabernacle through the sale of servants, animals, or even houses.  The vows were to be taken seriously – so much so that there was a 20% penalty for attempting to “buy back” the vow, and breaking a vow outright could be condemned with death.  Consider why someone would voluntarily make a vow to the LORD, then try to back out of it. 

 And then we come to the end.  Next week the children of Israel will pull up stakes and come to the borders of Canaan, the land where all the promise of Leviticus will, we hope, be fulfilled.

Our verse for this week is Romans 5:6: For while we were still weak, at the right time Christ died for the ungodly.

 Leviticus chapters 25 through 27.  Now let’s read it!

After receiving their instructions, the priests were consecrated for their ministry at the Tabernacle.  We watched anxiously as each moment of instruction was acted upon, until Aaron presented the first atonement offering before the LORD, and we waited for the LORD to respond with approval. 

Next came an assortment of instructions reflecting God’s insistence that Israel be holy as He is holy – to experience their set-apartness in every facet of life. 

We come now to the ways in which days of the week and of the year were to be set apart to the LORD.  These break down as follows:

• The Sabbath: every seventh day
• The Passover: Month 1, Day 14
• The Firstfruits: recognizing the beginning of harvest
• The Feast of Weeks: some 100 days after Firstfruits
• The Feast of Trumpets: Month 7, Day 1
• The Day of Atonement: Month 7, Day 10
• The Feast of Booths: Month 7, Days 15 to 22

As you listen to the descriptions of each of these and consider their purpose, recall the way the LORD embedded His directions on the night of the Passover with instructions of how to remember what was happening. 

 Chapter 24 is broken into two parts.  First, supply for the Tabernacle’s lamp oil and bread for the priests is accounted for.  Next, instructions about restitution and retribution for crimes of personal injury are wrapped in a brief narrative account of a man committing blasphemy.  

Note at least two things here.  First, we’re not sure how this man misused the name of the LORD, but note that “cursed” can have multiple meanings.  Second, note that the famous “eye for an eye” passage in chapter 24 follows another 1-2-3-2-1 chiastic structure, not only repeating the commands but repeating them in such a way as to make them memorable.

Our verse for this week is Romans 5:6: For while we were still weak, at the right time Christ died for the ungodly.

Leviticus 23 and 24.  Now let’s read it!

Our reading today begins with an address toward one of the detestable practices of the day, giving one’s child up to the god Molech.  Notice that the LORD flows right into soliciting mediums, and then into cursing one’s father or mother.  This is followed by a list of penalties for all the sexual sins outlined in chapter 18.  There are three stages of punishment: those who are to remain childless, those who are “cut off,” or put out of the community, and those who are to be killed for their sin. 

Just as in yesterday’s reading, the instructions for priests in Chapters 21 and 22 are bookended by the LORD’s affirmation of His role in sanctifying Israel.  To sanctify is not just to cleanse, but to set apart – to move into another category – so completely that one can stand to be in the presence of the LORD. 

The expanse of His power and the integrity of His name is so profound that they cannot be approached unless the LORD Himself prepares them.  It is not simply that the LORD is a stronger version of a human, but that His power is wholly outside of human experience.  The LORD is set apart, holy, in a category all to Himself. 

So read these instructions, perhaps, through the lens of a compassionate God who is making a way for the people of Israel to have His presence among them.  And read these instructions to the priests through a lens of just how set apart the people’s representatives to the LORD should be. 

Our verse for this week is Romans 5:6: For while we were still weak, at the right time Christ died for the ungodly.

Leviticus chapters 20 through 22.  Now let’s read it!

Remember, this is not simply law, but covenant: the LORD has claimed Israel, rescued them, committed to being their God, and promised them an inheritance.  These statutes are God’s call to be distinct from all other nations, set apart as His people.  It was to be a focused, disciplined, Yahweh-centric existence – hearkening back to the very first command on Sinai: you shall have no other gods before Me. 

This is highlighted several ways in today’s reading.  First, chapter 17 begins with the very specific place that a sacrifice is to be offered: at the entrance of the tent of meeting, or the Tabernacle.  Just as sacrifices were not simply to be dropped off for the priest to handle, nor could they be conducted anywhere someone pleased.  This follows the same pattern of intentionality we’ve seen throughout all of God’s statutes.  The details matter.  Listen to which details get repeated or restated, both here and in the next section on eating blood. 

Commands regarding sexual relations in chapter 18 are set against the practices of their past and future homes.  “You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, where I am bringing you.”  The LORD makes a connection between Israel and the land when He warns them: “…do none of these abominations…lest the land vomit you out when you make it unclean.”  We’ll follow this warning as we watch Israel’s history unfold. 

In chapter 19, the LORD lays out expectations for justice in the land.  There are laws for leaving some of the harvest for the poor and sojourner, laws for not dealing falsely, laws for not oppressing your neighbor, laws for not showing deference either to rich or poor in court – and they all culminate with “I am the LORD.”  He bookends these commands with reminders that “You shall be holy to Me, for I the LORD am holy and have separated you from the peoples, that you should be mine.”

Our verse for this week is Romans 5:6: For while we were still weak, at the right time Christ died for the ungodly.

Leviticus 17 through 19.  Now let’s read it! 

It’s also important to note that the “clean” and “unclean” designations were not a reflection of an object’s usefulness or of a person’s character.  These designations have to do with a person’s ability to approach the tabernacle.  These commands are embedded with a respectful fear of encountering the majestic power of the LORD.  Everyone approaching the tabernacle was doing so at their own risk. 

Keep this in mind as you read through today’s regulations on bodily emissions.  Men and women who were experiencing quite ordinary functions, whether voluntarily or not, were directed to be sure they were ready to approach the LORD’s tent.  It was not to be taken lightly. 

In chapter 16, there’s a time marker that’s followed by commands for the annual Day of Atonement.  On this day all Israel would cease working while the High Priest approached the LORD and asked for atonement for the sins of the nation. 

Notice that a series of sacrifices and rituals were required before Aaron, the High Priest, could even step inside the veil to the Most Holy Place that contained the Ark and the Mercy Seat. 

Also notice what happens to the two goats.  A few days ago I pointed out that the concept of “confession” was first raised in chapter 5.  Here we find it again over the second goat – called “Azalel” or (as we still call it today), the “Scapegoat.”  Consider what it might mean for the sins of a nation to be commuted onto an animal, which is then released into the wilderness, never to be seen again. 

Our verse for this week is Romans 5:6: For while we were still weak, at the right time Christ died for the ungodly.

Leviticus chapters 15 and 16.  Now let’s read it!

If you can, imagine these commands as a series of concentric circles.  In the very center is that which is holy – set apart, devoted to God.  In the next ring is that which is “clean.”  Not holy, but not unclean.  Outside of this is that which is unclean, profane.  Cleansing something or someone makes them clean.  Sanctifying them makes them holy. 

This is physically represented by the way the Israelites set up camp.  The Tabernacle, where God’s presence rests and where worship is performed, sits in the middle.  The Israelites then pitch their vast tent city in a circle around the tabernacle.  All that is unclean, including human waste, garbage, and all that is labeled “profane,” goes outside the camp. 

As we read the commands concerning whether animals are suitable for food, and we’ll read today regarding the treatment of leprosy, every aspect of life was designated into one of these categories: holy, clean, or unclean. 

Keep all this in mind as we dive into the treatment of ailments of the skin and clothing in chapter 13.  The word “leprosy” here is used to cover a generic array of skin ailments – ranging from disease to injury – which is why they’re all treated differently.  The same is true of the various “leprosies” that could infect fabrics. 

One thing to watch for is that it may not be the disease itself that causes someone to be “unclean.”  Pay attention to how someone is treated if they have leprosy over their entire body.  This is another indicator that these laws have more to do with “set-apartness” than with public health. 

At the end of chapter 14, the LORD gives instructions on how to purify an unclean house.  As with skin diseases, “leprosy” of a house included an array of mildews and fungi that could infect them.  However, pay attention to this embedded promise: you won’t be living in tents forever; someday you will have houses to clean! 

Our verse for this week is Romans 5:6: For while we were still weak, at the right time Christ died for the ungodly.

Leviticus chapters 13 and 14.  Now let’s read it!

Moses is rescued from this, grows up in Pharaoh’s court, is forced to flee, and then is commissioned by the LORD to return and lead Israel out of slavery. The LORD reveals himself through signs and plagues, and though the power of the LORD overwhelms his land, Pharaoh is unable to concede. The final tragic sign is a response to Egypt’s attempt to eradicate Israel years before.

The LORD then goes before the children of Israel, parting the sea, providing food and water, and leading them to the Mount of Horeb, or Sinai. Here His glory descends over the mountain, Moses ascends, and a covenant is offered, which the Israelites affirm. As you will see many, many times in the future, Israel’s faithfulness falters, they are called to repentance, and the LORD restores them.

At the beginning of this story, the LORD introduced himself to Moses as the God of Abraham, Isaac, and Jacob. He them claimed all Israel as His own, rescuing them, commanding them to trust Him, then to worship Him alone.

We now reenter the account of the construction of the tabernacle, where God will meet with His people. Chapter 39 records the creation of the priestly garments, according to the design we read in chapter 28. Still yourself here as the same details are recounted: the gold rings, the lace of blue, the bell and pomegranate, the signet engraved with “Holy to the LORD.”

All is brought to Moses for review. And he “saw all the work, and behold, they had done it; as the LORD had commanded, so they had done it. Then Moses blessed them.”

We close with a look at the dedication of this tabernacle. Exactly one year has passed since that night in Egypt that for Israel had marked the beginning of days. As the cloud had once covered the mountain, it now descends over the tabernacle… “in the sight of all the house of Israel, throughout all their journeys.”

Our verse for this week is Hebrews 11:29: By faith the people crossed the Red Sea as on dry land, but the Egyptians, when they attempted to do the same, were drowned.

Exodus chapters 39 and 40. Now let’s read it!

First, a cubit is a unit of measurement that’s about 1 ½ feet long. The tabernacle itself was 30 cubits by 10 cubits, or 45 feet long by 15 feet wide. It housed the Holy Place and the Holy of Holies, where the Ark of the Covenant and Mercy Seat would rest. As this place was filled with the presence of the LORD, only the High Priest would enter the Holy of Holies to represent the people before God.

In the Holy Place stood the Altar of Incense, Table of Shewbread, and Candlestick, which were to be continually tended by the priests.

Surrounding this tabernacle was a courtyard, measuring 150 feet long by 75 feet wide. The court was bounded on each side by curtains that were 7 ½ feet tall, with an entry point at the east end. This court was the only area that non-priests could enter, and it contained the large Altar and Bronze Washbasin.

The differences between this design and contemporary temples and shrines couldn’t be more striking. First, there is no idol of Yahweh: only an Ark of Remembrance reminds Israel of their covenant with Him. Second, this Ark is mobile, always in the center of the community, wherever that community goes. When it was time to move, the LORD’s glory would lift, and every part would be taken down and transported.

And third, the Ark is surrounded by a shroud, then another. The altar is in the outer court, two stations away. The statement couldn’t be more clear: since the LORD fills the whole earth, He doesn’t need any help seeing the offerings made to Him, nor does He need to partake in them. He requires no dwelling place, but has chosen to dwell. He demands sacrifice, but has no need to be fed. The design of this tabernacle itself is a statement about the nature and character of God.

One last time, our verse for this week is Hebrews 11:24-25: By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin.

Exodus chapters 37 and 38. Now let’s read it!

The purpose of this trip is for the LORD to inscribe His law on a new set of tablets.  You’ll remember that Moses had destroyed the first set when he saw Israel worshipping the Golden Calf.  These Tablets of Testimony seem to be the thread through this whole account.  The author relates that God tells Moses to “cut two tablets of stone,” Moses took them with him up the mountain, he wrote on them what the LORD had told him; and then they were in Moses’ hands when he returned.  Obviously, making sure that Israel had a permanent record of His commands was a high priority for the LORD.

Once Moses has reinforced, again, the Sabbath regulations with the Israelites, they get to work on building the tabernacle.  This begins with a record of how joyfully the people responded to the call for donations.

As you read about this outpouring, remember the last night in Egypt, when “The Egyptians were urgent…to send them out of the land…The people of Israel did as Moses told them, for they had asked the Egyptians for silver and gold jewelry and for clothing.  And the LORD had given the people favor in the sight of the Egyptians, so that they let them have what they asked.  Thus they plundered the Egyptians.

Once the building materials are in hand, Bezalel and Oholiab oversee the work and teach the others how the craft is to be done.  The building account reveals the same painstaking detail that was employed in relating the instructions.  I’ll remind you, again, that if God stands behind the Bible, and if the Bible goes to such great detail describing the design and construction of His worship space, then there might be something to learn about Him through this.

Our verse for this week is Hebrews 11:24-25: By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin.

Exodus chapters 34 through 36.  Now let’s read it!

The LORD closes all of these instructions with one final reminder: “Above all you shall keep my Sabbaths.”  Pay attention to the special role that the Sabbath plays in remembering what the LORD has done and reminding the people of Israel of who, or whose, they are.

A sharp transition is about to occur, so let’s prepare.  Moses has been on the mountain for some weeks, alone, and listening to the elaborate instructions the LORD has given regarding the tabernacle, priests, and sacrifices.  He’s been reminded often, including at the very end of his talk with the LORD, of the special relationship the LORD has with Israel.  His last memory of the Israelites is when they promised to “obey all that the LORD has said.”

The LORD warns him, however, that not all is well in camp.  The action around the golden calf incident is quick and emotional, so I won’t spoil too much.  See how Moses begs for mercy by calling on the LORD’s reputation and promises.   Picture Joshua coming to Moses as he descends the mountain, trying to figure out what’s going on below.  Watch Moses deal first with the idol, and then with Aaron, who should have been in charge.  Listen for echoes of Adam and Eve as Aaron tries to avoid the blame.

Following this, The LORD commands his people to continue their journey toward Canaan.  Moses is hesitant.  His encounters with the LORD have been at this mountain, so he asks for reassurance that the LORD will go with him.

Our verse for this week is Hebrews 11:24-25: By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin.

Exodus chapters 31 through 33.  Now let’s read it!

There’s an important sequence here: Moses, the prophet of the LORD, is in charge of ordaining Aaron, the priest before the LORD.  This charge includes placing the priestly garments on Aaron, followed by a series of sacrifices and rituals that will confirm Aaron and his sons as set apart for the priesthood.

Within this ceremony, pay attention to the significance of blood, of aroma, of fat and of leaven.  Listen to how Aaron and his sons are to identify with the animal being sacrificed.  Notice how the parts of each animal are to be treated, and to the duties the priests are commissioned to perform each day.  Following this are instructions for the construction and function of the altar of incense, basin for foot washing, and utensils.

Mixed in here are instructions for what the LORD calls a “ransom” payment due from each adult.   This collection would be used to fund the tabernacle in perpetuity, but is radically different from the freewill offering asked for to build it.  It’s a sobering reminder of what is required to be the sacred people of a Holy God.

And don’t fail to miss the persistent affirmation of the covenant: “I will dwell among the people of Israel and will be their God.  And they shall know that I am the LORD their God, who brought them out of the land of Egypt that I might dwell among them.  I am the LORD their God.”

Our verse for this week is Hebrews 11:24-25: By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin.

Exodus chapters 29 and 30.  Now let’s read it!

The design itself is representative of the LORD’s nature and expectations.  It is both exquisite and simple.  It is to be portable, yet made of the finest materials.  It is not a representation of God – like a graven image or statue would be – but its space will be filled with His Holiness.

In a world where gods were local and limited, and whose shrines reflected these limits, this tabernacle – like this God – is unlike any structure in Israel’s experience.

I’ll draw your attention again to the precision of these instructions: how the curtains are to be coupled together; the number of clasps that would suspend them; the types of wood and metals and precious stones to be used; even the directions the walls should face.  I encourage you to sketch out a diagram of this for yourself.

In chapter 28 Moses is commanded to “speak to all the skillful, whom [the LORD has] filled with a spirit of skill, to make garments for the priests.  Aaron’s family will be ordained to serve in the priesthood, and Aaron will be elevated to serve as High Priest, to represent Israel before the LORD.

These garments are not only to be made “for glory and for beauty,” but also to indicate the practical significance of Aaron’s role.  His clothing represented the unique status of Israel before the LORD, both His claim on them and their required faithfulness toward Him.  Listen for how often the ideas of guilt, beauty, glory, and even death reappear.

Our verse for this week is Hebrews 11:24-25: By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin.

Exodus chapters 26 through 28.  Now let’s read it!

These are the founding documents of a new nation, much like a constitution, but with one glaring difference: this covenant is not negotiated and codified by man.  The LORD is the conquering King, not a negotiating partner; and the children of Israel are the LORD’s subjects, not His fellow citizens.

Chapter 23 continues commands on what justice should look like in their nation.  Listen, again, for commands that get repeated or restated.  Then comes statutes guiding how to set things aside – including Sabbath, festival, and sacrifice – as devoted to the LORD.

The final section of this covenant is the LORD’s great promise: He is giving them the land of Canaan.  This generation will see the fulfillment of the promise that they’d heard about from long ago.

All that’s left is for Israel to ratify the agreement, and that’s what happens in chapter 24.  It says that when Moses read to them the covenant, all the people affirmed that “All the LORD has said we will do, and we will be obedient.”  Listen for that promise to be tested in the centuries, years, and even days to come.

Listen also for the many references to the LORD’s terrifying power, which sets up the final section of Exodus: the instructions and building of the tabernacle.  This is the place in which the LORD’s glory will rest and where Israel will hear God’s voice and present their offerings to Him.

A word of encouragement: reading these blueprints might seem tedious.  Again, take as much care in listening to these details as the author takes in transmitting them.  There is a design, both for construction and for worship, being laid out here.  Think about what the Israelites are learning about their God through this.

Our verse for this week is Hebrews 11:24-25: By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. 

Exodus chapters 23 through 25.  Now let’s read it!

But there is story here, and we’re going to walk through it together. Much of what you hear in these chapters will be built on those Ten Commands in chapter 20, and is essential for setting up community life as a new, free, nation. Most importantly, it’s a story of how every little detail of life is to be committed to God as sacred space.

The first set of laws today has to do with the treatment of slaves.  Just as when we read about marriage in Genesis, so now we have to listen not with modern ears, but with ancient ones.  God is laying down boundaries for institutions that already existed.  Listen carefully for words of protection, even within this troubling environment.

The next set of laws has to do with acts of violence and carelessness, even that of animals.  Think about how important it is for laws of restitution and retribution to be set out in advance.  This was to be a nation of laws and statutes, rather than individuals and clans seeking their own version of justice.

At the end of today’s reading we read a variety of statutes regarding proper treatment of God, of sojourners, widows, and orphans, of the poor, and of first fruits.  Listen especially to how God ties their treatment of sojourners to their own history.

My final encouragement today is this: as you read through the law, both today and through the next few books, keep in mind what is in the Israelites’ past, rather than what is in our past.

Our verse for this week is Hebrews 11:22: “By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.”

Exodus 21 and 22.  Now let’s read it!

As Jethro observes Moses and the Israelites, he notices the burden that Moses has taken on.  Consider the irony of a people who (in Moses’ words) had wanted to stone him yesterday, but now look to him to solve all their disputes.  Jethro has some advice for Moses, which Moses humbly and wisely heeds.

Notice how Moses frames the situation: “The people come to me to inquire of God, and I make them know the statutes of God and His laws.”  This is setting up the next great event – one of the Great Events, when the LORD gives all Israel, and not just His prophet, His statutes and laws.

One of the gifts of reading through the entire Bible is getting to read really famous passages in their context.  Just about everyone is familiar with the Ten Commandments, but let’s listen to the grand lead-in.

The Israelites camp “before the mountain,” Horeb, or Sinai, just as the LORD had promised Moses.  The LORD calls an assembly.  The people respond.  The LORD announces His coming.  The people prepare themselves, even down to their basic activities.  The LORD arrives.  The people are terrified.  And then the LORD tells Moses what He wants all Israel to know.

The sequence matters here.  The Ten Commandments don’t stand alone but are part of a covenant, that is set down in a real place.  Read Chapter 20 from the beginning, and see how it flows: “I am the LORD your God, who brought you up out of Egypt, out of the hand of slavery.  You shall have no other Gods before Me…”

Remember our verse for this week is Hebrews 11:22: “By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.”

Exodus 18 through 20.  Now let’s read it!

But soon this hopeful journey comes up against the realities of life, as the crises hit one after another.  The first crisis is finding water.  The LORD provides a solution, but also warns the Israelites to diligently listen to Him.  The author relates this story as being a test from the LORD.  God’s rescue now demands Israel’s obedience, lest they suffer as the Egyptians – whose own troubles began with bitter water.

The next crisis is food.  Read chapter 16 with as much care as the author took to convey it.  The way in which the LORD provides food, and the instructions surrounding it, seem to be important.  Read this remembering that the subject of the Bible is God, so consider how these details convey something about him.

Later, they head to a new camp, another water crisis emerges.  Now food and water are essential, and let’s not disregard the crisis.  You could keep a page in your journal to tally each new insult the Israelites hurl Moses’ way.  The author shines a bright light on their forgetfulness of all the LORD has done, and on how Moses absorbs their wrath.   Stash this away for when we get nearer to the promised land.

Our reading ends with an encounter with the Amalekites, and introduces a new character, whom you will hear much more about later.

Our verse for this week is Hebrews 11:22: “By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.”

Exodus 15 through 17.  Now let’s read it!

All of this preparation moves against the backdrop of the final sign.  Compared to the exquisite detail and dialogue surrounding the preceding plagues, the events of this final night are conveyed in stilted, muted simplicity.  Don’t forget what’s happening here, and why it’s happening.  At the promised hour, there is death, and a cry, and a summons, and a proclamation, and a final plea from the conquered.

The only dialogue that the author records here is of the Egyptians, as the LORD has indeed proven His sovereignty over them and their god-king, just as He’d promised.

As you read chapter 13, sift through all of the words and actions that are related to memory, and specifically to memory of this event.  And there are seeds of future memory being planted: “When” the LORD brings you into the land of the Canaanites, and “when” your son asks you, “what does this mean?”  The Israelites are being trained to comprehend this unique gift, given the tools of memory, in real time.

After departing, they turn south, seemingly in the wrong direction, but away from the mighty Philistines along the coast.  Listen closely for a touching detail that will remind you of another story of deliverance.  Then the plot turns one last time, as Pharaoh realizes what he’s done.  He  decides to take on the LORD one last time, and the LORD indulges him.

Our verse for this week is Hebrews 11:22: “By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.”

Exodus 13 through 14.  Now let’s read it!

Yet “…the heart of Pharaoh was hardened, and he did not let the people of Israel go, just as the LORD had spoken through Moses.”  You’re allowed to wonder at this recurring tension: the LORD causes Pharaoh’s heart to harden; yet Pharaoh shows his own ability to harden his heart.

As the LORD tightens the screws down on Pharaoh, Pharaoh’s word becomes untrustworthy, and his refusal to relent looks more unhinged from the reality facing his nation.  The LORD has proven what he promised: He is God, even of the heart of the most powerful monarch of his day.

An inversion occurs near the bottom of this spiral: Moses and the Israelites gain favor with the Egyptians, while Pharaoh’s anger only grows.  Pharaoh’s world is unraveling, yet he refuses to completely yield.  The final confrontation – where Pharaoh is promised that his own son will die if he doesn’t relent – even leaves Moses enraged.  Yet “he did not let the people of Israel go out of his land.” 

Chapter 12 contains an interlude of instructions regarding the celebration of the Passover.  “This month,” the LORD tells Moses, “shall be for you the beginning of months.”  In the ancient world the calendar was not abstract, but was reset at the beginning of a nation, or counted from the beginning of a king’s reign.  The LORD is setting Israel’s calendar to zero: your story begins now.

Our verse for this week is Hebrews 11:22: “By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.”

Exodus chapters 10 through 12.  Now let’s read it!

Follow the rhythm as the people of Egypt suffer in an ever-more-tragic spiral. Moses and Aaron did as the LORD commanded… And the LORD did as Moses asked… But Pharaoh’s heart was hardened, as the LORD had said.

Listen for some important themes through these first seven plagues. First, this is a battle not simply between Moses and Pharaoh but between the LORD and the gods of Egypt and the very might of Pharaoh himself. Pharaoh’s magicians can replicate the first few signs, but are forced out of the contest early on, even pleading with Pharaoh that “this is the finger of God.”

Second, listen for when the children of Israel are protected from the plagues, which means they too were affected by the first few. These were not just plagues, but signs of the LORD’s might.

Third, listen for indicators that the LORD is allowing Pharaoh to see that these are not just natural coincidences. “In the sight of Pharaoh…” Aaron struck the Nile. “Be pleased to command me when I am to plead for you,” Moses tells Pharaoh, allowing him to decide when the frogs are supernaturally removed. “Tomorrow this sign will happen,” Pharaoh is warned of the impending flies.

We end in the middle of chapter 9 to highlight the impact this was having in Egypt: “Then whoever feared the word of the LORD among the servants of Pharaoh hurried his slaves and his livestock into the houses…” Remember the guarantees God made at the beginning of our reading today, and the promises all the way back in Genesis 12.

Our verse for this week is Hebrews 11:22: “By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.”

Exodus 7 through 9. Now let’s read it!

At a point, though, the LORD’s wrath was kindled.  Listen to what Moses says to spark it, and consider if God’s anger is just because of Moses’ persistence, or because of this particular argument.

Moses does, in fact, return to Egypt, with his brother as his mouthpiece.  In chapter 5, a cycle plays out that you’ll hear again: Moses does what the LORD commands, things get worse for a time, and Israel tells Moses he should have just stayed home.  So the LORD reassures Moses, reminding him that this is all part of a bigger plan.

Very careful readers of Genesis and Exodus will notice something peculiar when the LORD introduces Himself in chapter 6, verse 3.  We’ve put together a special note regarding this, which you can find at our website.  But you’ll definitely hear covenant language throughout, as God points backward to his promises to Abraham, Isaac, and Jacob, to show that he will be faithful to Moses here.

Our reading today ends with a typical Old Testament section break: a genealogical record, this time of Moses and Aaron.  It then recounts “the day when the LORD said to Moses, ‘I am the LORD; tell Pharaoh king of Egypt all that I say to you…”

Our verse for this week is Hebrews 11:8: By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going.

Exodus chapters 4 through 6.  Now let’s read it!

A Special Note on Exodus 6:3

If you walked with us through Genesis, you know that ‘the LORD’ in all CAPS is the way our English Bibles represent the name of YHWH – the God of Abraham, and Creator of the world.  And very careful readers remember that the LORD used this name on two occasions – once with Abraham and once with Jacob.

However, in chapter 6, verse 3, God tells Moses, “I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by my name ‘the LORD’ I did not make myself known to them.”   This is an apparent contradiction.  One solution has to do with the original Hebrew language, and how this might best be read as a rhetorical question, such as: “Did I not make myself known to them?”  This is one possibility that makes sense of the story and is faithful to the text.

One of our most fundamental goals at the Daily Reader is that we want you to trust the Bible you have in your hands.  However, we are engaged in dialogue not only with our English translations, but with the original Hebrew, and with all the translators who have labored to build the bridge between them.

This question, and many that we ask, are a matter of translation, not of faith.  The most important reassurance we can give is that you’re allowed to notice these things.  Asking questions doesn’t mean you lack faith.  Asking questions, with a sincere desire and openness to discover the answer, means you’re paying attention.  And our faith will be called on all the more when easy answers do not present themselves.

The first two chapters of Exodus are masterful prologue, among the best in ancient literature. The plot speeds through the years since Joseph’s deathbed prophecy: “God will visit you, and bring you up out of this land…” It recounts how God caused the children of Israel to prosper, and how the Egyptians unsuccessfully tried to hold them down, leading to a disturbing final solution.

The pivot occurs at the end of chapter 2: “Their cry for rescue from slavery came up to God. And God heard…and God remembered…and God knew.” What follows is a burning bush, and a call, and a name, that will create a nation. Just breathe it in.

There are so many details to catch here, that I can only name a few. Notice how God rewards the midwives who skillfully – and deceptively – protect the Hebrew children. Consider whether the Egyptians had valid concerns about these foreigners. Pay attention to Moses’ carefully humble rebuttal of God’s call, and listen to how God not only reassures him, but gives him the first step – but only the first step – in the plan.

Careful readers will once again notice that the particular name of the LORD – Yahweh – is withheld until chapter 3, when the LORD speaks out of the bush, and recalls the covenant He made with Abraham, Isaac, and Jacob. This is a similar revelation to that in Genesis 2, and might be a literary technique to emphasize the burning bush encounter. The reader knows that something incredibly important, and personal, is now occurring.

Our verse for this week is Hebrews 11:8: By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going.

Exodus chapters 1 through 3. Now let’s read it!

Jacob is now living in Egypt, and close to death.  In today’s reading he calls in Joseph and grants a blessing to both of Joseph’s sons, Ephraim and Manasseh.  Whether this double inheritance is Jacob’s response to Joseph rescuing the family, or merely a persistent favoritism of Rachel’s child, the author is silent.

In chapter 49, the twelve brothers are assembled so Jacob can “tell you what will happen to you in days to come.” He then offers an odd mix of blessing, prophecy, and rebuke, some of which looks backward, and some of which looks to the future.  It is a most intriguing passage, and one that will echo through the story to come.

In the closing scenes, listen for details that call us all the way back to Abraham, as Jacob’s heart longs for an eternal connection with his father and grandfather.  Listen also for the wife that is buried there, in the cave of Machpelah.  Again, the complications abound for this very human being.

Not even in passing could Jacob avoid causing tension, as Joseph’s brothers fear that he was simply being kind to them while dad was alive.  Joseph’s response is one we can carry with us.  Marvel again at how he perceives the hand of God in all that has happened.

And then, as Joseph himself is about to die and be buried with honor in Egypt, he makes a final request, with a voice of future promise: “When you go home, take me with you.”

Our verse for this week is Hebrews 11:8: By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going.

Genesis 48 through 50.  Now let’s read it!

Let’s remember who knows what as we enter the story today. You know that this viceroy is Joseph, but they don’t.  You know, and the brothers suspect, that they’ve been deliberately set up.  But no one, not even you, know why they’ve been set up.  Joseph has thus far hidden his motivations, even from the author.  Train your mind to stay disciplined and live in this moment as long as it lasts.

Chapter 45 is among the most powerful passages in the Old Testament.  Note how the author conveys the emotions of these moments.  Listen especially to Joseph’s own understanding of his situation, his reading of history, and see if you agree with his statement: “…it was not you who sent me here, but God.”   I won’t spoil any more for you.  The story stands on its own.

In a story driven by dreams, there is one last vision in store: “Jacob…I am the God of your father.  Do not be afraid to go down to Egypt, for there I will make you a great nation.  I myself will go down with you to Egypt, and I will also bring you up again, and Joseph’s hand shall close your eyes.”  

I’ll end today a little differently.  First, I’ll remind you of our verse for the week, Hebrews 11:8: By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going.

Now, I’ll lead you into today’s reading with Judah’s closing remarks from chapter 44, as Jacob’s sons are bowed to Joseph, their future in his hands: “Now therefore, please let [me] remain instead of the boy as a servant to my lord, and let the boy go back with his brothers.  For how can I go back to my father if the boy is not with me?  I fear to see the evil that would find my father…”

So much happens in the next two chapters that you might need to slow down and read it again. Benjamin does go to Egypt, and, as you can expect, draws the attention of the story. There will be nothing but tension as Joseph finds inventive ways to torment them. I’ll leave it to you to decide, more than twenty years after they sold him away, whether Joseph is simply returning the favor, or testing them for some greater purpose.

The climactic scene takes place in Joseph’s house. Read it slowly, drinking in every word, as though you have no idea how it ends. Only Benjamin stands accused. His brothers are free to turn their backs on him and save their necks. What will Leah’s sons do when they can be rid of Rachel’s children – once and for all?

The futures both of this family, and of the promises made to Abraham, Isaac, and Jacob, hang in the balance.

And then Judah steps forward. He speaks of the hand of God, of their dead brother, of the vow he had made, and of the “evil” that will find his father. As you listen to Judah speak, remember his own story: whose own sons were strikingly evil; who broke his word to Tamar; who thought they should sell Joseph, instead of killing him outright.

As we did when Joseph stood before Pharaoh, let’s pause in that terrifying breath after Judah is finished, and consider all that stands to live, or die, in the next moment.

Our verse for this week is Hebrews 11:8: By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going.

Genesis 43 and 44. Now let’s read it!

But in chapter 41, the story once again turns on a series of two dreams. The key actor in this sequence is Pharaoh. The leader of the Egyptian world is so troubled by these dreams, and so convinced that they mean something ominous, that he is willing to take help from anyone – even an imprisoned foreign slave.

So Joseph is called to Pharaoh’s court, the culmination of all we’ve hoped for, and the singular moment in Joseph’s life. God has prepared him for this with tribulation and heartbreak, but also with moments where Joseph could see that God had worked through him. He has every reason to resent, but also reasons to hope. And one response will step forward here.

There is a two-part climax to their exchange. Listen to how Joseph credits his interpretation, and then goes for broke when he realizes he has Pharaoh’s ear. If you’re reading, take a break at the end of Joseph’s speech, and dwell in that eternal moment before Pharaoh responds – Joseph closer to life, and to death, than he’s ever been before. Also, think about what Joseph says about the meaning of having two dreams – and the hope that might be renewed about his own dreams, from long ago.

Our verse for this week is Hebrews 11:8: By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going.

Genesis 41 and 42. Now let’s read it!

Now, you’ll remember that Judah was Jacob’s fourth-oldest son. He’s the one who proposed selling Joseph, so they could both get rid of Joseph and turn a profit on it. His sons, Er and Onan, appear to be no more noble than their dad, and Judah gets caught in a web of deceit and self-protection.

You might come to the end of this story and ask, “What in the world was that?” Either the author has a purpose in adding this account, or he doesn’t. Stay tuned!

In chapter 39 we’re reacquainted with Joseph, and the text emphasizes both that Joseph brought prosperity to Potiphar’s house, and that Potiphar recognized that the LORD was behind it. But you probably can sense that there is yet another storm on his horizon.

When you reach the story of Joseph and Potiphar’s wife, let the sense of entrapment seize you. What can Joseph possibly do? He knows that God has made him prosper and caused Potiphar to trust him. He sees that giving in to her would be a sin against both Potiphar and – importantly – against God. Is it possible that he’s left with no choice but to remain righteous and hope for the best?

Joseph’s reward is prison, but even here the inmates and warden see there is something different about him. Pay attention to the number of times the author notes, “the LORD was with Joseph.” We’re being reassured that something is going on well beyond Joseph and his current position.

In the next chapter, notice how boldly Joseph takes on the dreams of his fellow prisoners. He seems to know that something well beyond him is going on too. But as our week’s readings end, we find Joseph, and the promise, imprisoned, and forgotten.

You’re in for a rollercoaster of emotions today, so I’ll leave you now with our verse for the week, Galatians 4:28: Now you brothers, like Isaac, are children of promise.

Genesis chapters 38 through 40. Now let’s read it!

Here at Bethel Jacob receives the same gifts that were given to Abraham and Isaac: an appearance, and a promise. “Nations and kings will come from you, and your offspring will inherit this land.” This promise becomes especially poignant as we reach the end of Isaac’s life.

After the brothers reunite to bury their father (just as Isaac and Ishmael had reunited at Abraham’s death), the camera shifts briefly to Esau and his descendants. Esau, whose kingdom was remembered as “Edom,” settled to the Southeast of the Dead Sea. The genealogy reveals a robust kingdom that predates, and then coincides with, Israel’s.

At the beginning of chapter 37 you’ll read the phrase, “These are the generations of Jacob.” This is a formula you’ve heard before, going all the way back to “These are the generations of the heavens and the earth” in Genesis 2. It’s a formula that highlights the beginning of a new section, or chapter. Even though we’ve known Jacob for a while, now that Isaac is dead, this is now the story of Jacob’s family, not his dad’s.

And what a story it is! We pick up with the sons of Jacob when Joseph is seventeen and his brothers – sons of his father’s wives-who-aren’t-named-Rachel – are all considerably older. Joseph has dreams, moxie, and most importantly, his father’s favor. But his brothers have a plan. Watch how the author uses the dialogue to both reveal each man’s character, and push the plot forward.

At the beginning of today’s reading, we hear Jacob call the LORD, “The God who answers me in the day of my distress and has been with me wherever I have gone.” That belief will be tested, both for Jacob and for his children, in the story to come.

Remember this week’s verse is Galatians 4:28: Now you brothers, like Isaac, are children of promise.

Genesis chapters 35 through 37. Now let’s read it!

All that stands in his way is Esau, the twin brother whom he had swindled. Esau, the brother who had sworn to kill him.

The moment of reunion has been in the background of our story since chapter 28, and surely in the back of Jacob’s mind, for over twenty years. I won’t ruin the dramatic setup, or Jacob’s maneuvering, or the eventual meeting with Esau for you, but I think you’ll see that it is all typical Jacob stuff. And maybe you’ll smile.

While this story unfolds, pay attention to how attentive Jacob is to the LORD’s presence and activity through it all. He sees God’s angels at Mahanaim. He prays for protection and reminds God that this return journey was all God’s idea. And he has the great wrestling match that brings Jacob his new name: Israel, the one who has “striven with God and with men, and has prevailed.” Jacob’s legacy is two sides of the same coin: both heel grabber and God-wrestler.

Jacob lands in a new home in Canaan and our reading today ends with a sour account having to do with his daughter, Dinah. I encourage you to keep your focus on Jacob throughout – how he deals with the treachery, how his sons Simeon and Levi treat him, and, most importantly, from which of Jacob’s wives Dinah and Simeon and Levi all come.

The author is leading us to see the storm that is threatening this family. And not just this family, but the promise that was made to Abram: “to your descendants I will give this land.” Will the LORD be able to overcome what this family is doing to itself?

Remember this week’s verse is Galatians 4:28: Now you brothers, like Isaac, are children of promise.

Genesis chapters 32 through 34. Now let’s read it!

Today we catch up with Jacob and Rachel and Leah, still living and working for the women’s father, Laban. Jealousy and deception catch up with everybody here. Leah is jealous of Rachel because Jacob loves Rachel more; Rachel is jealous of Leah because Leah is able to have children; Jacob feels ill used by Laban, but then gets back at him by strengthening his own flocks; and finally, Laban’s servants are jealous of Jacob’s wealth. Everybody got that?

So, given all that you know about this family, what do you think Jacob is going to do? Take off while Laban is away, of course!

I reminded you yesterday that you don’t have to like these characters. You’re allowed to acknowledge now that this family has some serious stuff going on. Even though they don’t seem to be aware of it, you’ve surely picked up on the three-generation cycle of jealousy and deception. And you can probably detect that this is all going to end badly. It’s a well-crafted story, but one that’s also all too familiar.

But the subject of the Bible is God, isn’t it? See how Leah reflects on the LORD’s favor, how the LORD “remembers” Rachel, how God pushes Jacob back to his true home, and protects him from Laban’s wrath. Also listen to how Jacob refers to the LORD twice – as the “God of Abraham” and “the Fear of my father, Isaac.”

Remember this week’s verse is Galatians 4:28: Now you brothers, like Isaac, are children of promise.

Genesis chapters 30 and 31. Now let’s read it!

In the first half of today’s reading Isaac is old and looks like a dupe, but there’s more to it than that. First, he obviously loves his wife and wants to please her. For example, right after Rebekah’s and Jacob’s treachery to get Jacob the birthright, Rebekah then wants to get Jacob safely away from his brother. So, she throws a fit about Esau’s Hittite wives. This gets Isaac to take Jacob aside and recommend that he head back to Haran to find himself a wife. This would be cute in another context – an older couple that has figured out how to get things done.

Second, and more important, it is not a failure of character to be deceived. Isaac might look weak, but he’s also being wronged. He would obviously know about the insane jealousy between his twin boys, so perhaps he should have been more cunning, but he wants to be able to trust his family.

In the second half of today’s reading, the camera follows Jacob to Haran (which is in modern-day Syria). Here we are reacquainted with Laban, Rebekah’s brother, who is now in charge of the family. If you think the deception has been bad to this point, you ain’t seen nothing yet. The promise that the LORD gives to Jacob on the journey fades into the background once Jacob gets to work in Haran.

Now, I’m going to warn you about something: You might not like any of these characters after today’s reading. In fact, you are allowed to not like them. They are characters in God’s story, but the story is not ultimately about them.

You might also be bothered by the favor that the LORD pours out on Jacob as he flees, but remember, there were two sons to choose from. And one sold his birthright for a bowl of stew. The author’s commentary on this is that Esau despised his birthright. Heavy words that will haunt both of their futures.

And while Jacob seems to get away with his conniving, The LORD is still “The God Who Sees.” Watch how the LORD responds to Leah’s plight at the end of our reading.

This week’s verse is Galatians 4:28: Now you brothers, like Isaac, are children of promise.

Genesis chapters 27 to 29. Now let’s read it!

This question gets answered, in two ways. First, in chapter 24, when Abraham’s servant is sent back to Aram to find a wife for Isaac. And second, in chapter 26, when there is a famine in Canaan and Isaac considers throwing in the towel on the family property.

Now at the end of last week we recounted the names for God that had been used thus far: Melchizedek’s “God Most High,” Hagar’s “The God Who Sees,” and Abraham’s “Everlasting God.” Add to this Abraham’s claim at the beginning of today’s reading: “God of Heaven and God of Earth.” These are terms of wonder as well as worship.

They are also terms referring to a very specific God – Yahweh, or the LORD. Be careful not to read the future into the past: these people believed in the existence of many, many deities. This Yahweh was unique for the very personal way in which He revealed himself to Abraham, called Him, and showed him favor. But to everyone else Yahweh, or the LORD, was just one of the gods.

In today’s first story, pay close attention to how people are experiencing the LORD. When Abraham calls Him “the God of Heaven and God of Earth,” he’s making a bold, universal claim that would have startled the original characters. Abraham’s servant experiences the LORD through Abraham, constantly referring to the LORD as “The God of My Master, Abraham.”

And finally, after hearing the servant’s story, Laban and Bethuel offer a humbled confession: the LORD has spoken, and there is nothing more to say. These characters all come to recognize that they are a part of something bigger, and that the LORD is behind it, even if they aren’t moved to believe themselves.

This week’s verse is Galatians 4:28: Now you brothers, like Isaac, are children of promise.

Genesis chapters 24 to 26. Now let’s read it!

We then swing between the joy of Isaac’s birth and Sarah’s jealousy of Hagar and her own son, Ishmael. Allow God to be the subject of the story as Hagar and Ishmael are sent away, yet with a promise of their own.

Chapter 22 brings one of the most difficult passages in all the Bible: God’s command for Abraham to sacrifice Isaac. Pay attention to the very first line of this chapter: “After these things, God tested Abraham…” That verb “tested” is a clue to the meaning of what happens next. Since you know that it’s a test, you can immerse yourself in the story and imagine what it’s like for Abraham, who doesn’t know he’s being tested.

The author is clueing you in that the terror to come is not arbitrary: there is a plan to sending Abraham – and you – into the valley of the shadow of death. But Abraham doesn’t know this. He’s still figuring out who this God is, and whether he can trust Him. Pay attention to the line, “God will provide,” when it’s first said, and how it gets repeated.

There are two additional things to listen for today. The first is the elemental details that add color to the page: the bread and skin of water given to Hagar; the Tamarisk tree in Beersheba; the negotiation with Ephron over a burial plot. These are very human stories, with very human details, which don’t escape the author’s notice.

And notice another name given in worship to the LORD: El Olam, The Everlasting God. Add this to “God Most High” and “The God Who Sees” that we’ve already heard this week, watch how excited these first followers were to make new discoveries about the LORD.

For a final time this week we revisit John 1:1: In the beginning was the Word, and the Word was with God, and the Word was God.

Genesis chapters 20 through 23. Now let’s read it!

Now, as odd as this story might seem to us, there was nothing unusual about it in Abram’s time. A child born to Sarai’s slave would be legally considered to be Sarai’s child. This means that not only would Sarai lose her reproach as barren, but Abram would have a defined heir, and his possessions, and most importantly, his property in Canaan, would remain in the family.

However, the LORD has other plans. Notice through chapters 17 and 18 that the LORD reveals first to Abram (now known as Abraham), and then to his wife (now known as Sarah), that she will bear the son who will carry the promise. Sarah’s disbelief is contrasted with Abraham’s faithfulness… but let’s understand that they are both experiencing something profound and unique for which they had no point of reference.

When the three men arrive in chapter 18, notice how the author jumps back and forth between referring to them as “the three men” and at other times as “the LORD.” This is one of the most fascinating conversations in the whole Bible, and unfortunately sets up the negotiations that surround the destruction of Sodom. Notice how, in each of these discussions, the LORD listens to Abraham, pushes Abraham, but doesn’t condescend or humiliate Abraham.

The reading closes with a few disturbing scenes – the depth of Sodom’s disgrace, the chains that bind Lot’s wife, and the corruption of Lot’s daughters. This is the last time we’ll see Lot, and last impressions are sometimes more important than first impressions. The author might be communicating something about Lot and his family by leaving us with these final glimpses.

Hopefully you’re realizing that the Bible doesn’t shy away from dark corners. The subject of the story, again, is God, and it’s His character that we’re to pay the most attention to.

I hope you’ve memorized it by now, but our verse for this week is John 1:1: In the beginning was the Word, and the Word was with God, and the Word was God.

Genesis chapters 16 through 19. Now let’s read it!

It begins with a set of promises – a covenant that the LORD makes with Abram – and this raises some monumental questions for the reader. Will the LORD be true to His promises? Is the LORD powerful enough to fulfill them? In a world where gods were notoriously fickle and finite, these were no small considerations.

Furthermore, remember that the subject of the Bible is God, so these questions are in the always in the background as the story of Abram and his descendants unfolds.

In today’s reading you’ll encounter a few additional characters: Abram and his wife Sarai escape the Pharaoh of Egypt – despite Abram’s ill-conceived deception. We get our first battle scene in chapter 14, as Abram comes to Lot’s rescue when Mesopotamian raiders take him captive. And Melchizedek, king of Salem and Priest of El Elyon – God Most High, blesses him upon his return.

But in the stillness of one late night, Abram nervously contemplates his lack of an heir. How can the promise ever mean anything if there’s no one to pass it on to? There is powerful emotion in this dialogue, as well as in the vision that follows.

All of this reflects back on those first three verses of today’s reading: “Now the LORD said to Abram, ‘Go from your country…to the land that I will show you, and I will make of you are great nation…’” This covenant is the framework for the whole rest of the Old Testament – and in some ways, for the whole rest of the Bible. Let this command and these promises sink into your bones.

Our verse for this week is John 1:1: In the beginning was the Word, and the Word was with God, and the Word was God.

Genesis 12 through 15. Now let’s read it!

You will notice today certain human metaphors that are used to describe the LORD: He “remembers” Noah. Later on, God “smells the pleasing aroma” of Noah’s sacrifice and “says in His heart” that He will never again destroy the earth in this way.

Remember, the subject of this book is God, and this is the most personal description of the LORD we’ve seen thus far. You can ask, what is the author saying here?

At the end of the Noah story there is a troubling scene with his sons. Pay attention to the names here, and the character of the men who bore them, as well as the names in the genealogy that follows. These names would have been familiar to the Hebrews when they heard these stories and many of them will be seen again as cities, tribes, and nations later on.

Near the end of today’s reading is the story of the Tower of Babel. These nine verses have what’s called a “chiastic” structure: it’s a form of poetry where every event in the first half has a response, in reverse order, in the second half. You can even have fun mapping it yourself.

Notice again in this passage the human metaphor of God “coming down” to view the city and tower. Also pay attention to the conversation God has in the heavens: using words like “us” and “we.” You’ve seen this before – “Let us make man in our image… Behold, the man has become like us, knowing good and evil…” Let this soak in.

Again, our verse for the week is John 1:1: In the beginning was the Word, and the Word was with God, and the Word was God.

Genesis chapters 8 through 11. Now let’s read it!

In the moment of decision you can breathe in the imagery of the active posture of sin – it’s crouching at Cain’s door, ready to devour him. Listen to what Cain fears.

Yesterday, I encouraged you to pay attention to what gets repeated: words, phrases, and themes. Observe also the dialogue, which questions are asked, and what people are fearful of. Repetition and dialogue are tools the author uses to develop purpose and meaning. If you want to know what was important to the author (and you should!), pay attention to repetition and dialogue – what is repeated, and what is said.

As we head through chapters 4 and 5 we discover hope – the human race continues despite its dysfunction. Generations pass. And in chapter 6 the camera zooms in on a moment when God declares “It’s enough.” Pay attention again to the dialogue in chapters 6 and 7.

There’s two important themes in today’s reading: First, God does not automatically favor the older brother over the younger. Second, God defends the righteous – with Abel, as his advocate, and with Noah, by providing deliverance.

Both of these ideas are not only completely unknown to the ancient world, but they each serve as huge themes in Genesis – and the rest of the Bible. Watch out for them!

Our closing verse for this week is John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God.”

Genesis Chapters 4 through 7. Go read it!

Each day we’ll provide an introduction to the passage you’ll be reading. Our purpose is not to blow your mind with deep commentary, nor to provide a shallow, clever application, but rather our goal is to shine a brighter light on what you’ll be reading.

Today’s passage begins the whole story. When I use that word “story” I don’t want you to hear “Myth” or “Fairy Tale.” Rather, “story” is a shorthand for “narrative.” What you’re looking at is not a theology textbook or how-to manual or a self-help guide. It’s a story. And we’re wired to learn through story.

And this passage – really the first 11 chapters of Genesis – is a collection of stories about time before time – the camera zooms in and out around certain events that the author wants to illuminate. As you read through the beginning of that story today, here’s a few things to notice:

First: The primary subject of this passage and of this entire book is God. The object is creation. Keeping the focus on God as the subject – the One that the Bible is about – will serve us well as we read through the Bible. This passage tells us a lot about God – what He’s capable of, and what He expects.

Second: Humanity is special. We are made in God’s image, given “dominion” over creation, filled with the breath of life.

Third: Pay attention to words, themes, or phrases that get repeated or revisited. The canopy in chapter 1; the “naked and not ashamed” and “for this reason a man shall leave his house” that gets flipped around between chapters 2 and 3; and the act of naming in all three chapters.

Finally, when you get to chapter 3 (which recounts what is called “The Fall”), look at the deceit, disruption, and blaming between the characters. Pay attention to what they’re afraid of, and how they respond to that fear.

We’ll end each day this week with John 1:1. In the beginning was the Word, and the Word was with God, and the Word was God.

Genesis 1 through 3. Go read it!