Chapter to Chapter - Thoughts on Daily Bible Readings

Our Old Testament reading: Job 27-29

Job 27 continues Job’s final defense against the attacks of his three companions. This defense is the longest, uninterrupted text thus far in the book, beginning in chapter 26 and concluded at the end of chapter 31. Some passages of note: “For what is the hope of the hypocrite, though he may gain much, if God takes away his life?” (27:8), and, “The fear of the Lord, that is wisdom, and to depart from evil is understanding” (28:28). It sounds like Solomon must have read this great book before he wrote Proverbs 1:7, “The fear of the Lord is the beginning of knowledge,” and Proverbs 9:10, “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding.” A man as schooled and wise as Solomon was certainly conversant with the writings of Job. Also, Job declares his innocence by refuting the specific charges of sin against him (29:12-17). This is a great lesson for us, that we should also so live as to be able to refute and rebuke those who charge us with error. This is the essence of Peter’s statement in 1 Peter 3:15-16 – “But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; having a good conscience, that whey they defame you as evil doers, those who revile your good conduct in Christ may be ashamed.”

New Testament reading: Mark 7-8

Mark 7 contains an interesting use of the word commonly translated “baptize.” In Mark 7:4, Jesus speaks of the Pharisees not eating after coming from the marketplace until they wash. This “wash” is from the Greek baptizo, meaning to immerse, submerge, make fully wet. Thus, the Pharisees would take a bath to make themselves completely clean.  Later in this same verse, Jesus uses the same word to describe the Pharisees’ washing of cups. Again the word here translated “wash” speaks of immersing for the purpose of cleansing. This is important to a proper understanding of what is entailed in baptism. The demands of the word cannot be met in the form of sprinkling or pouring. Moreover, the action of baptism takes place on the object of the act (the penitent believer), and not on the medium used (the water).

Old Testament reading: Job 22-26

Just when you think Job’s friends could do no more harm, Eliphaz takes up Bildad’s verbal assault on Job and makes it even more pointed. Progressing from Bildad’s implication of Job’s wickedness, Eliphaz begins to detail Job’s sins. He begins by asking Job, ‘Is this happening to you because of your deep reverence for God?’ (22:4). He then begins to charge Job with specific and grievous sins (vv 5-11). I am thankful that we have the first five verses of Job 1 to show how horribly wrongheaded these charges are. Job’s response in chapters 23-24 is that God is just and would, should He desire to, acquit Job of any wrongdoing. Job 23:10 is one of my favorite passages in all of this magnificent book – But He knows the way I take; when He has tested me, I shall come forth as gold.” Job declares the omniscience of God and his present distress as a proving ground for greater glory. In Job 23:12, we read this beautiful statement from Job: “I have not departed from the commandments of His lips; I have treasured the words of His mouth more than my necessary food.” His statement here reminds me of that of Jesus in John 4:34, “My food is to do the will of Him who sent Me, and to finish His work.”

New Testament reading: Mark 5-6

“A prophet is not without honor except in his own country, among his own relatives, and in his own house” (Mark 6:4). Jesus suffered rejection by those who should have known Him best. In this case, Jesus speaks of Himself and His rejection in his own country in the synagogue of Nazareth (Luke 4:16-30), His rejection among His own relatives (Mark 3:21), and His rejection by his own house (John 7:2-5). Jesus’ statement here is a truism, a proverb of sorts, not a hard and fast rule. I once thought it would be wonderful to return to live in my little hometown in Missouri and preach the gospel there. I thought, “What effectiveness I could have there! My old friends could see what I change has been manifest in me since my old school days.” But in the dozen or so times I have returned to speak there in the last twenty years, fewer than a handful have ever come to hear me speak. The power of a changed life is great, but it is not some magic elixir to overcome the hardening of years of ungodliness.

Old Testament reading: Job 18-21

Job 18 is particularly heartbreaking as one sees the recklessness and severity of Bildad’s verbal assault on Job. Progressing from calling Job a sinner, Bildad charges that Job is wicked, saying, “The light of the wicked indeed goes out, and the flame of his fire does not shine. The light is dark in his tent, and his lamp beside him is put out” (18:5-6). Bildad goes so far as to describe the wicked (i.e., Job) as having “neither son nor posterity” (18:19). What an incredibly vile and insensitive thing to say to a man who just lost ten children! Bildad laid the blame for the death of Job’s children at his own feet, uniting their untimely deaths to Job’s sin. Job is a far better man than I. Despite whatever intense pain it would have caused, I think I might have punched Bildad square in the nose. (Yes, I know that isn’t right. I’m just saying the temptation to do so would have been extremely intense.) Job’s reply affirms his understanding of and faith in the resurrection of the dead (19:25-27). This is the same hope all Christians have in the face of adversity.

New Testament reading: Mark 3-4

“There are none so blind as those who will not see.” Mark 3:1-6 speaks to the blindness of Jesus’ enemies. Consider how dark the hearts of the Pharisees and Herodians would have to be to witness a great miracle such as was performed before their very eyes, only to react with outrage and intent to kill the One who performed it. This is not the only such incident to take place in the life and ministry of Jesus. Those who came and arrested Jesus in Gethsemane were witness to His healing of Malchus’ injury inflicted by the sword of Peter (John 18:10; Mark 14:47; Luke 22:51). It is this kind of blindness that leads us to the account of blaspheming the Holy Spirit in Mark 3:20-30, which we discussed on Day 13. Consider how hard of heart one must have been to recognize the miraculous deeds of Jesus only to attribute His power to the devil! Also consider the foolishness and inconsistency of their position: Were servants of the devil running all over the countryside performing miracles, casting out demons, and delivering men from all forms of disease and disability? Then why accuse Jesus of working for the devil?!

Old Testament reading: Job 15-17

“Well if that isn’t the pot calling the kettle black.” Eliphaz rejoins the discussion and intensifies the attack on Job, saying, “Should a wise man answer with empty knowledge, and fill himself with the east wind? Should he reason with unprofitable talk, or by speeches with which can do no good?” (15:2-3). However, the content of his attack describes his own actions to the Nth degree! Job’s response rebukes the whole lot of them, “Miserable comforters are you all!” (16:2). In keeping with an earlier thought on how our words can fail to comfort, it is appropriate that we here consider that not only have Job’s companions indicted him as being a sinner, they have also indicted God as the source of Job’s loss and misery. They were terribly wrong on both counts. We must be very careful when speaking concerning what we believe to be God’s will. For example, when a child is stillborn or an infant or child dies by reason of disease or disaster, “It was God’s will” is NEVER the appropriate response! How dare we make the God of Heaven the architect of such sorrow and misery! May we never be such miserable comforters!

New Testament reading: Mark 1-2

Today’s reading illustrates the urgency of following Jesus. When called by Jesus, Simon and Andrew “immediately left their nets and followed Him” (1:18). In like fashion, James and John immediately quit their jobs, left their father and his hired servants, and began to follow Jesus (1:20). They did not discuss terms or potential pitfalls, neither did they consider the hardship their decision would create for their father and his livelihood. Finally, Matthew was also at work when Jesus called him. He left the tax collector’s office and followed Jesus (2:14). The call of Matthew is particularly interesting as publicans were considered as the “scum” of Jewish society, universally hated by the common man and the clergy. Matthew certainly breaks this mold in his willingness to forsake what was a lucrative living, leaving all to follow Jesus. All these manifest the conditions of discipleship as given in Luke 14:33, “Whoever of you does not forsake all that he has and follow Me cannot be my disciple.”

Old Testament reading: Job 11-14

Job’s friend Zophar continues to defend God by incriminating Job. Zophar’s rebuke is especially presumptuous and personal: “Know that God exacts from you less than your iniquity deserves” (11:6). Such a statement demands a knowledge that God alone possesses. Another statement of interest is seen in Job’s response: “But you forgers of lies, you are all worthless physicians. Oh that you would be silent and that would be your wisdom!” (13:4-5). They had sat in compassionate silence with Job for seven days, but when they opened their mouths, they ceased to be comforters. Moreover, their “wisdom” was in fact not only foolishness, but it added insult to Job’s injury. Sometimes it is best just to be silent and sit and weep with those who are hurting. When we open our mouths, we risk ceasing to be comforters and becoming tormentors. In this case, Job did not equate their silence with comfort, but rather with wisdom. In other words, it’s sometimes best (and wise) to keep one’s mouth shut!

New Testament reading: Matthew 27-28

“Then he released Barabbas to them, and when he had scourged Jesus. He delivered Him to be crucified” (Matt 27:26). Some ancient manuscripts have Barabbas’ name as “Jesus Barabbas.” Though not appearing in many translations, this may explain why Pilate made a distinction between the Lord Jesus and Barabbas, calling the Lord Jesus “Jesus who is called Christ” (27:17). Even if the addition of the name “Jesus” to Barabbas’ name is not accurate, the name Barabbas still presents us with an interesting contrast. The name “Barabbas” means “son of the father.”  So, regardless of which name is used, there are two sons of their father presented to the multitude. It is with abhorrence and joy that we see Barabbas released to the crowd. Abhorrence because such a vile and nefarious sinner is released instead of the Son of God, and this in concert with the wishes of the crowd. Joy because in delivering up the Lord Jesus to crucifixion, we have the hope of remission of sins. Of this scene, Wendell Winkler said, “It wasn’t Barabbas who was released; it was Wendell Winkler.” The same may be said by each one of us. The liberation of an insurrectionist and murderer led to the liberation of me from my sins.

Old Testament reading: Job 8-10

Job 8 finds Job’s friend Bildad taking up God’s cause against Job. What is interesting about the friends’ statements is this – what they say about God is generally accurate, while what they assume about Job is patently wrong. For example, in verse 3 Bildad declares, “Does God pervert judgment? Or does the Almighty pervert justice?” This statement is true. On the other hand, he follows that statement with this error in verse 6, “If you were pure and upright, surely now He (God) would awake for you and prosper your rightful dwelling place.” Such was not only an indictment against Job, it also in some way was a misrepresentation of God Himself. When we begin with a false premise, we are in danger of wrongly applying God’s truths in various situations. The proper premise in this case is the righteousness of God; the false premise is that Job has sinned and brought this calamity upon himself.

New Testament reading: Matthew 26

It is generally understood that the gospel of Matthew was written for a primarily Jewish audience. Beginning with his introduction of Jesus as the son of David (Israel’s greatest king) and the son of Abraham (the father of the Jewish nation), Matthew’s gospel account is filled with references to Jesus as the fulfillment of Old Testament prophecy. Matthew 26 contains a multitude of Old Testament imagery, particularly two specific prophecies found in Zechariah, one of the last books of the Old Testament. In Matthew 26:15 we find the fulfillment of Zechariah’s prophecy that Jesus would be betrayed for the price of thirty pieces of silver (cf Zech 11:12). In verse 31, Jesus Himself quotes from Zechariah, and applies its meaning to Himself and to the apostles, “All of you will be made to stumble because of Me this night, for it is written, ‘I will strike the Shepherd, and the sheep of the flock will be scattered’” (cf Zech 13:7). When Jesus (the Shepherd) was taken into custody, “all the disciples forsook Him and fled” (v 56). The fulfillment of these prophecies to the most minute detail is a marvelous testimony to the validity and authority of the Sacred Text.

Old Testament reading: Job 4-7

Following seven days of silence (2:13) and Job’s emotional and moving lament cursing the day of his conception and birth in chapter 3, Job’s friends engage him in a dialogue. However, rather than offering words of comfort and prayers for Divine intervention and solace, they condemn him of committing some grievous sin. Eliphaz begins with a commendation of Job’s past good in upholding the weak, but now says calamity has come upon him because of his own sin: “Remember now, who ever perished being innocent? Or where were the upright ever cut off” (4:7). Unfortunately, many today still believe this error. While we can suffer physical consequences caused by sin (illness, bankruptcy, etc), calamity is no more necessarily the result of sin than prosperity is of righteousness. Moreover, this error is held not only in personal matters, but also on a much larger scale. I well remember many believers who openly expressed their belief that the calamity that befell New Orleans during and in the aftermath of Hurricane Katrina was somehow a testimony to God’s divine retribution against that sinful city. My response to this foolishness was, “What? Do you think God doesn’t know about Las Vegas and San Francisco? Why haven’t both of those cities been swallowed up by now?”

New Testament reading: Matthew 24-25

Matthew 24:29-31 contains language that many claim necessitates a description of the end of the world. However, investigating a number of Old Testament texts reveals similar, if not identical, language is used to describe God’s judgment upon nations. For example, we find this type of language in Isaiah 13:10 in the burden of Babylon. “Burden” in this sense is a curse of judgment and destruction (cf Nahum 1:1). Later, in Isaiah 34:4-5, we find this language in the curse of Edom (Idumea), and we find it yet again in Ezekiel 32:7-8 in the prophecy against Egypt. As all these are Divine pronouncements against nations, so also is Matthew 24, as it foretells God’s judgment upon the nation of Israel. This reminds us how we must let the context and similar texts explain the meaning of a passage, lest we assign to it the results of our own biases or misunderstandings.

Old Testament reading: Job 1-3

Today begins several days of reading in the beautiful poem that is the book of Job. While many believe that Job was being put to the test in this book, I disagree. I believe the holiness of God and His worthiness to be served are on trial here. Satan really had no concern about Job; Job was simply the medium through whom Satan was attacking God and His integrity. When Satan said, “Does Job fear God for nothing? Have You not made a hedge around him…?”, Satan is actually saying to God, ‘You are not worthy to be worshipped, therefore You must bribe men such as Job with riches and blessings in order to convince them to serve You.’ You see, it really has nothing to do with Job. As you make your way through this marvelous book, take note to how many passages you read that you recognize as also being found in the New Testament.

New Testament reading: Matthew 22-23

Jesus was not only the master teacher, He was also a master debater and controversialist. Matthew 22-23 reveals the wisdom of Jesus in dealing with His opponents and detractors. Time and again, Jesus responded to the questions, challenges and charges of his enemies by turning the tables on His enemies through asking them questions (21:23-27; 21:28-32; 22:15-22; 22:41-46). There are a number of advantages to this type of polemic response. First, it removed the burden of initial response from Jesus to His accusers. So, when Jesus was asked a question, every eye was on Him to see what He might say. In responding with a question, every eye turned back to the accusers, and the pressure of responding adequately and convincingly was placed upon the accusing party. In my opinion, the classic text on this is Matthew 21:23-27. However, another is found in Matthew 22:41-46. Unable to answer a very simple question about the Christ and His link to David, Jesus’ enemies decide the public humiliation is no longer worth the effort, and thereafter no one dared ask Him any more questions (cf 22:22). This is an important lesson for us to learn when we are challenged concerning the faith. We do not have to engage in an instant debate, but rather can diffuse potentially volatile situations by testing the sincerity and integrity of those who make such inquiries.

Old Testament reading: Esther 6-10

This great book closes as Haman’s wicked plot “returns to his own head” (6:13, 9:25). By decree of the king, the Jews are permitted and encouraged to defend themselves, and by God’s blessing His people are granted deliverance from their enemies (9:1). This deliverance was remembered in the annual celebration of the Feast of Purim (lots). Haman is killed on the gallows he prepared to execute Mordecai, while Mordecai is promoted to second in the kingdom. God’s people are granted rest and respect among all the nations round about, showing their integrity by refusing to partake of the spoils of their military victory. Haman’s demise, contrasted with Mordecai’s exaltation, brings to mind Proverbs 29:23, “A man’s pride will bring him low, but the humble in spirit will retain honor.” By his own mouth, Haman had declared the personal blessings he had received in material goods, family and honor by the king (5:11). Unfortunately, he failed to recognize God as the ultimate giver of these good things. On the other hand, Mordecai retained his honor, even in the face of death.

New Testament reading: Matthew 19-21

Matthew 19:13-15 reveals the heart of Jesus for children. Twice in this reading we see Jesus giving special attention to the weakest among us. A farmer who would have a large, healthy flock of sheep must pay particular attention to his lambs. Upon reading this text, we can surely sing with greater appreciation, “Jesus loves the little children of the world!” However, we must not misconstrue what our Lord here says and does. Jesus is not saying that children are candidates for salvation or entrance into the kingdom of God, neither is there any mystical blessing conferred upon these children who are brought to him. Jesus is using the faith of those who brought their children to Him, along with the innocence of the children themselves, to illustrate the frame of mind and attitude of heart that is necessary for one to enter the kingdom of God. Children are not born with the stain of sin (cf Eze 18:20), as sin can only be committed where there is both inordinate desire and opportunity to act (James 1:13-16).

Old Testament reading: Esther 3-5

Esther 3 introduces us to Haman, one of the greatest villains in all of the Bible. Full of pride and an overinflated sense of self importance, Haman leads us deep into the plot and intrigue of this great account. The king had promoted Haman above his peers and commanded all to bow before him. However, righteous Mordecai refused to pay homage. When this was told to Haman, he was filled with wrath. Not satisfied to punish Mordecai alone, Haman plotted the destruction of the Jews. Knowing that Esther cannot escape the king’s unwitting decree, and believing that deliverance for the Jews is surely forthcoming, Mordecai enlists the help of Esther with the book’s most well known phrase, “Who knows whether you have come to the kingdom for such a time as this?” (4:14). From lowly captive to a nation’s greatest hope, Esther shows us how God can use anyone to accomplish His will. Also of note from this verse is Mordecai’s faith that God would provide a deliverer for His people, be it Esther or someone else.

New Testament reading: Matthew 16-18

“For where two or three are gathered together in my name, there I am in the midst of them (18:20). This line is often quoted and misused as an excuse to forsake the assembly of God’s people. Under the guise of piety and service, some will take a few minutes to “worship” while camping, fishing or engaged in some other recreational activity. Or, they make take opportunity at some out of the way, more convenient time to give God a pittance of thought and think they’ve satisfied their obligation to worship Him in spirit and in truth. This phrase is also misused as a blessing upon very small gatherings of brethren as a means to encourage them despite their meager numbers. None of these cases is remotely accurate to the context or intent of the text. In the context (vv 15-20), Jesus is speaking about the practice of disciplining the unrepentant Christian. Taken as it is written, it shows us that even private matters wherein sin is confirmed but not confessed, the church may eventually become involved to the point wherein the offender is removed from the local body. In saying “there I am in the midst of them,” Jesus affirms His approval of such proceedings when it becomes necessary to keep the local body pure.