Today in my Bible reading I looked at Genesis 3-4, Job 2, and Matthew 2-3. By coincidence these three readings present a slightly different picture of Satan at work. Genesis 3 is an explicit picture of the Devil at work, using the form of a serpent to beguile Eve and bring ruin upon creation. In the case of Job 2, the picture is two-sided. We are allowed a glimpse of Satan's machinations behind the scenes as well as a display of the havoc he wreaked in Job's life. And in Matthew 2, Satan is not mentioned, but his fingerprints are everywhere in the murderous outbreak of Herod. What is implicit in Matthew 2 becomes explicit in Revelation 12 in John's vision of the great red dragon.
Just as we understand that God is always at the helm of providence-even when Scripture does not specifically say so-we must also understand that sinister spiritual forces are also always in play-even when the text does not spell this out. We are in a world at war.
I do not mean to suggest that Satan is as powerful as the Lord. That would be blasphemy. And just as the story of Job and the story of Jesus ended with triumphant victories over Satan, the Bible promises us the same will be true in our struggle against the adversary. Both of these truths are worthy of constant reflection: we are at war, and we will win.
Showing posts with label daily reading. Show all posts
Showing posts with label daily reading. Show all posts
Tuesday, January 4, 2011
Thursday, May 20, 2010
Daily Bible Reading - May 20 - A Covenant with My Chosen One
First of all it is great to be back blogging thru the Bible! My quartet had a wonderful trip to Finland, but it is good to be back in the swing of things here at home.
Today's OT reading comes from 2 Samuel 9-10; 1 Chronicles 18-19; and Psalm 89. I am a little curious as to why my friend Mark put Psalm 89 with these chapters from 2 Samuel rather than yesterday's reading (2 Sam. 7-8), because Psalm 89 is a reflection on a doxology for God's covenant with David, which is given in 2 Samuel 7.
As you may recall, David wanted to build a house of worship for the Lord to replace the tabernacle. God declined this request, but offered instead to build a "house" (dynasty) for David. God promised that David's offspring would always be on the throne, that He would have a Father/son relationship with his offspring, and that David's offspring would build the house of the Lord (2 Samuel 7:12-16).
Psalm 89 celebrates this great covenant, and calls upon all creation to praise God for His covenant with David, the chosen one (Ps. 89:3-5). In verse 27 the psalmist takes the voice of God and declares:
"And I will make him the firstborn,
the highest of the kings of the earth."
David was not the literal firstborn in his family - in fact, he was the youngest son of Jesse. But God selected him to become the firstborn, referring not to chronological order but to rank. As the parallelism in the next line explains, to be the "firstborn" is to be "the highest of the kings of the earth."
Of course David's actual offspring often fell far short of the ideal set forth in this psalm. Solomon did in deed built the temple, but he later strayed from the faith of his father due to the influence of his pagan wives. And while some of the kings of David's line were great men of integrity (Hezekiah and Josiah), most of them were deeply flawed. The end of Psalm 89 (verses 38-52) probably reflects one of the periods of exile for Judah, as the people lamented their sins and God's punishment.
Only the great David's greater Son, Jesus, could truly fulfill the ideal of what the firstborn king of all the earth could be. He built a greater house - the church; reigns on a greater throne - the right hand of God; and endures forever as God's Chose One.
Today's OT reading comes from 2 Samuel 9-10; 1 Chronicles 18-19; and Psalm 89. I am a little curious as to why my friend Mark put Psalm 89 with these chapters from 2 Samuel rather than yesterday's reading (2 Sam. 7-8), because Psalm 89 is a reflection on a doxology for God's covenant with David, which is given in 2 Samuel 7.
As you may recall, David wanted to build a house of worship for the Lord to replace the tabernacle. God declined this request, but offered instead to build a "house" (dynasty) for David. God promised that David's offspring would always be on the throne, that He would have a Father/son relationship with his offspring, and that David's offspring would build the house of the Lord (2 Samuel 7:12-16).
Psalm 89 celebrates this great covenant, and calls upon all creation to praise God for His covenant with David, the chosen one (Ps. 89:3-5). In verse 27 the psalmist takes the voice of God and declares:
"And I will make him the firstborn,
the highest of the kings of the earth."
David was not the literal firstborn in his family - in fact, he was the youngest son of Jesse. But God selected him to become the firstborn, referring not to chronological order but to rank. As the parallelism in the next line explains, to be the "firstborn" is to be "the highest of the kings of the earth."
Of course David's actual offspring often fell far short of the ideal set forth in this psalm. Solomon did in deed built the temple, but he later strayed from the faith of his father due to the influence of his pagan wives. And while some of the kings of David's line were great men of integrity (Hezekiah and Josiah), most of them were deeply flawed. The end of Psalm 89 (verses 38-52) probably reflects one of the periods of exile for Judah, as the people lamented their sins and God's punishment.
Only the great David's greater Son, Jesus, could truly fulfill the ideal of what the firstborn king of all the earth could be. He built a greater house - the church; reigns on a greater throne - the right hand of God; and endures forever as God's Chose One.
Wednesday, May 5, 2010
Daily Bible Reading - May 5 - When Brothers Have to Part Ways
Yesterday’s reading featured the friendship of David and Jonathan. Today’s NT reading (Acts 15) describes the parting of ways of two brothers in the Lord, Paul and Barnabas. It was Barnabas who vouched for Paul when he first came to Jerusalem after his conversion (Acts 9:26-27). Later, it was Barnabas who went to find Paul in Tarsus and brought him to Antioch to help minister the word to the first Gentile-dominant church (Acts 11:25-26). And it was Barnabas who shared the load of work on the first missionary journey, facing danger (Acts 13:50) and controversy (Acts 15:2) side by side with Paul.
As close as these two men were in the work of the gospel, we learn from Acts 15:36-41 that these two determined servants had to part company over a disagreement. The issue was not any kind of doctrinal matter. It was a matter of judgment over whether to include John Mark on the forthcoming second journey. Barnabas wanted to bring him; Paul did not. From Paul’s point of view, this young man had proven unreliable when he quit while on the first journey (Acts 13:13). This was serious, dangerous work, no place for an immature and irresponsible boy.
But Barnabas wanted to take John Mark. This is not at all surprising, since Barnabas’ very name means “son of encouragement” (Acts 4:36). Further, John Mark may have been related to Barnabas (see Col. 4:10), adding an additional reason for Barnabas to want to give him a second chance.
This difference of opinion was deep – Luke says it was a “sharp disagreement” (15:39). Eventually, Paul and Barnabas had to part company, Barnabas taking John Mark, and Paul taking a new comrade from Jerusalem named Silas.
Who was right – Barnabas or Paul? I think a good case could be made for either man. Surely Paul was right in thinking that John Mark needed to realize this work was too important to be approached half-heartedly. And Barnabas was also right in thinking that everyone deserves a second chance (and who benefited more from Barnabas’ gracious spirit than Paul?). Maybe John Mark needed both sides of love, soft and hard, to become the man he had the potential to be in the Lord.
And he did indeed become a faithful servant. In Col. 4:10, Paul makes a special point of asking the Colossians to “welcome” John Mark. And at the end of his life, Paul requested that Timothy bring Mark to him in prison, “for he is very useful to me in ministry” (2 Tim. 4:11).
I think the best part of this whole story is the way Paul and Barnabas moved past their disagreement to work for the Lord. Many times when brethren disagree the work of the gospel comes to a screeching halt. Not so here. In fact, the preaching of the word doubled, with two teams of workers rather than just one traveling to proclaim Jesus.
It is unavoidable that brothers will disagree. But if the end result can be what it was in the case of John Mark – spiritual development; and if the outcome can be what it was in the case of the gospel – more preaching rather than less, then God will be glorified.
Tuesday, May 4, 2010
Daily Bible Reading - May 4 - Knit Together Soul to Soul
The friendship between David and Jonathan is one of the great friendships in all of literature. I don't mean that David and Jonathan were fictional characters like Sam and Frodo, or Holmes and Watson. But I do mean that in the annals of all writing, whether fiction or non-fiction, the story of these two souls knit together in friendship (1 Sam. 18:1) is truly exemplary.
This friendship was tested by the hatred Jonathan's father had for David. In 1 Samuel 19, Jonathan reasoned with his father, convincing him that David was a hero, not a traitor. Saul agreed - but in one of his characteristic moments of weakness and vacillation, he quickly turned against David once more.
This makes the story in 1 Samuel 20 even more tragic, and poignant. David asks Jonathan why his father seeks to kill him, and Jonathan can't believe this is the case (v. 1-2). It would be hard to accept the fact that your own father is a paranoid maniac, especially when you think you have changed his mind. But as the story in 1 Samuel 2o goes on to explain, Saul did indeed want to murder David - and when Jonathan spoke up for David, Saul tried to kill him! (1 Sam. 20:33). Jonathan got the point (hardee-har-har).
What I love most about Jonathan is his humility. No one stood to lose more by David's kingship than Jonathan. He was the heir to the throne, his father's natural successor (a fact Saul angrily reminded him of in 1 Sam. 20:31). But Jonathan remained ever loyal to David, willing to serve by his side because he knew it was God's will for David to be king (1 Sam. 23:17).
Jonathan was a true friend. He remained loyal to David even at the expense of his father's resentment, and even at the cost of his own status. And despite Saul's failings, he remained loyal to his father, dying at his father's side in battle (1 Sam. 31). We would all be blessed to have a friend in our life with the integrity, courage, and loyalty of Jonathan.
This friendship was tested by the hatred Jonathan's father had for David. In 1 Samuel 19, Jonathan reasoned with his father, convincing him that David was a hero, not a traitor. Saul agreed - but in one of his characteristic moments of weakness and vacillation, he quickly turned against David once more.
This makes the story in 1 Samuel 20 even more tragic, and poignant. David asks Jonathan why his father seeks to kill him, and Jonathan can't believe this is the case (v. 1-2). It would be hard to accept the fact that your own father is a paranoid maniac, especially when you think you have changed his mind. But as the story in 1 Samuel 2o goes on to explain, Saul did indeed want to murder David - and when Jonathan spoke up for David, Saul tried to kill him! (1 Sam. 20:33). Jonathan got the point (hardee-har-har).
What I love most about Jonathan is his humility. No one stood to lose more by David's kingship than Jonathan. He was the heir to the throne, his father's natural successor (a fact Saul angrily reminded him of in 1 Sam. 20:31). But Jonathan remained ever loyal to David, willing to serve by his side because he knew it was God's will for David to be king (1 Sam. 23:17).
Jonathan was a true friend. He remained loyal to David even at the expense of his father's resentment, and even at the cost of his own status. And despite Saul's failings, he remained loyal to his father, dying at his father's side in battle (1 Sam. 31). We would all be blessed to have a friend in our life with the integrity, courage, and loyalty of Jonathan.
Monday, May 3, 2010
Daily Bible Reading - May 3 - The Book of Acts (of Two of the Apostles)
One of my favorite college professors used to introduce his class on the Book of Acts by saying: "The Book of Acts is not all the acts of all the apostles; or all the acts of some of the apostles; or some of the acts of all the apostles; it is some of the acts of some of the apostles."
That is exactly right. And in particular, it is some of the acts of two of the apostles: Peter and Paul. In fact, an easy way to organize the Book of Acts is in two main sections, Acts 1-12 - the acts of Peter; and Acts 13-28 - the acts of Paul. At the end of Acts 12, Peter disappeared from Jerusalem after his escape from prison (Acts 12:17), and other than his speech at the Jerusalem conference in Acts 15, he is not mentioned again in the book. From Acts 13 to the end of the book, Paul is the focus of the story.
As you read the second half of the book, look for parallels between Peter's ministry and Paul's. For example, in today's reading in Acts 13, we have the first record of one of Paul's sermons, which naturally parallels the narrative of Peter's sermon in Acts 2. Each sermon has its unique characteristics, but both end up at the same spot - the death and resurrection of Jesus. In Acts 14, Paul will heal a lame man, just as Peter healed a lame man in Acts 3. And so on.
One important dimension to this similarity between Peter's preaching and miracles and Paul's is that it gave legitimacy to what Paul was doing in the minds of some of the more traditional Jews. This acceptance was not automatic for Paul, any more than it was for Peter when he went to preach to Gentiles and eat with them in Acts 10. But, if they accepted Peter's work, since Paul's work was quite similar, then they had to accept Paul.
So be on the lookout the rest of Acts for parallels with Peter, and of course, also bear in mind that both apostles share in the same kinds of experiences as did their Master.
That is exactly right. And in particular, it is some of the acts of two of the apostles: Peter and Paul. In fact, an easy way to organize the Book of Acts is in two main sections, Acts 1-12 - the acts of Peter; and Acts 13-28 - the acts of Paul. At the end of Acts 12, Peter disappeared from Jerusalem after his escape from prison (Acts 12:17), and other than his speech at the Jerusalem conference in Acts 15, he is not mentioned again in the book. From Acts 13 to the end of the book, Paul is the focus of the story.
As you read the second half of the book, look for parallels between Peter's ministry and Paul's. For example, in today's reading in Acts 13, we have the first record of one of Paul's sermons, which naturally parallels the narrative of Peter's sermon in Acts 2. Each sermon has its unique characteristics, but both end up at the same spot - the death and resurrection of Jesus. In Acts 14, Paul will heal a lame man, just as Peter healed a lame man in Acts 3. And so on.
One important dimension to this similarity between Peter's preaching and miracles and Paul's is that it gave legitimacy to what Paul was doing in the minds of some of the more traditional Jews. This acceptance was not automatic for Paul, any more than it was for Peter when he went to preach to Gentiles and eat with them in Acts 10. But, if they accepted Peter's work, since Paul's work was quite similar, then they had to accept Paul.
So be on the lookout the rest of Acts for parallels with Peter, and of course, also bear in mind that both apostles share in the same kinds of experiences as did their Master.
Friday, April 30, 2010
Daily Bible Reading - April 30 - David Versus Saul
One of my college professors forever changed the way I look at the story in 1 Samuel 17. In my Bible, the heading says, "David and Goliath." And for years that it was I thought this story was all about - the epic battle between David and Goliath. But as my teacher (Phil Roberts) pointed out, the real contrast in this account is not between David and Goliath, but between David and Saul. Goliath is merely a foil to highlight this contrast.
Remember how Saul was described in 1 Sam. 9:2 and 1 Sam. 10:23? He was taller than anyone else in Israel. He was Israel's giant! Who better to take on the Philistine giant? Further, the very reason Saul was king to begin with was because the people wanted a king who would go out and fight for them (1 Sam. 8:20). They have their king, they have their battle. But their king has proven to be a coward. Indeed, Israel has the king it deserves. "When Saul and all Israel heard these words [of Goliath's], they were dismayed and greatly afraid" (1 Sam. 17:11).
Enters David. And the contrast between him and Saul could not be more stark. Saul was the tallest man in Israel; David was the smallest man in his family (the Hebrew word translated "youngest" in verse 14 also means "smallest"). Yet as soon as David heard the noise of a potential battle, he "ran" to see what was going on (v. 22).
The real contrast between David and Saul, of course, was not they looked like outwardly, but what their character was like inwardly. Saul demonstrated in the episodes in 1 Samuel 13 and 15 that he does not have the faith to obey God's word and trust in His promises. Ironically, Saul's estimate of David is pretty much the same as the heathen Goliath's - you are too young and too small to fight (compare 1 Sam. 17:33 with 17:42-43). David, on the other hand, was supremely confident that God could deliver Israel from this monster just as He had delivered his flock from predators (17:34-37). And that is exactly what happened.
There is an old expression that says "it's not the size of the dog in the fight; it's the size of the fight in the dog." What 1 Samuel 17 teaches is that it is not the size of a person's stature, but the power of the person's God, and the depth of the person's faith, that makes all the difference. Dagon was no match for Yahweh, and Saul's fear and Goliath's bluster were no match for David's faith.
Remember how Saul was described in 1 Sam. 9:2 and 1 Sam. 10:23? He was taller than anyone else in Israel. He was Israel's giant! Who better to take on the Philistine giant? Further, the very reason Saul was king to begin with was because the people wanted a king who would go out and fight for them (1 Sam. 8:20). They have their king, they have their battle. But their king has proven to be a coward. Indeed, Israel has the king it deserves. "When Saul and all Israel heard these words [of Goliath's], they were dismayed and greatly afraid" (1 Sam. 17:11).
Enters David. And the contrast between him and Saul could not be more stark. Saul was the tallest man in Israel; David was the smallest man in his family (the Hebrew word translated "youngest" in verse 14 also means "smallest"). Yet as soon as David heard the noise of a potential battle, he "ran" to see what was going on (v. 22).
The real contrast between David and Saul, of course, was not they looked like outwardly, but what their character was like inwardly. Saul demonstrated in the episodes in 1 Samuel 13 and 15 that he does not have the faith to obey God's word and trust in His promises. Ironically, Saul's estimate of David is pretty much the same as the heathen Goliath's - you are too young and too small to fight (compare 1 Sam. 17:33 with 17:42-43). David, on the other hand, was supremely confident that God could deliver Israel from this monster just as He had delivered his flock from predators (17:34-37). And that is exactly what happened.
There is an old expression that says "it's not the size of the dog in the fight; it's the size of the fight in the dog." What 1 Samuel 17 teaches is that it is not the size of a person's stature, but the power of the person's God, and the depth of the person's faith, that makes all the difference. Dagon was no match for Yahweh, and Saul's fear and Goliath's bluster were no match for David's faith.
Thursday, April 29, 2010
Daily Bible Reading - April 29 - "But the People..."
When Israel made its way out of the oppressive land of Egypt, a fierce people called the Amalekites attacked the long caravan of the Hebrews (Ex. 17:8-16). God made a promise that some day the Amalekites would pay for this attack, and in Deut. 25:17-19 we learn why the Lord was so angry. Amalek attacked the "tail" of Israel, the end of the caravan, which would have meant the elderly and sick, women and little children. For that outrage, Amalek was to pay the price of retributive justice (1 Sam. 15:1-3), and Saul was the be the instrument of God's wrath.
God gave Israel victory, but "Saul and the people" (1 Sam. 15:9) spared the Amalekite king, Agag, along with the best of the livestock. In spite of this insubordination, Saul had the audacity to build a monument to himself! (1 Sam. 15:12)
The sad story that unfolds in 1 Samuel 15 is one of stubborn refusal to admit wrong doing.
God can forgive and use even the chiefest of sinners. But what can be done for a person who repeatedly refuses to acknowledge they are in the wrong, and constantly blames others for their mistakes? There is nothing left for the Lord to do but to reject them - because such an attitude shows that they have rejected Him (1 Sam. 15:26).
God gave Israel victory, but "Saul and the people" (1 Sam. 15:9) spared the Amalekite king, Agag, along with the best of the livestock. In spite of this insubordination, Saul had the audacity to build a monument to himself! (1 Sam. 15:12)
The sad story that unfolds in 1 Samuel 15 is one of stubborn refusal to admit wrong doing.
- In 15:13 Saul declares that he has performed the commandment of the Lord.
- In 15:14-15 when God's prophet, Samuel, asks Saul why he hears animals, Saul blames the people for sparing the flock (even though the text plainly says he did this in v. 9), and once again asserts he has been obedient.
- In 15:16 Samuel essentially says for Saul to "Shut up!" ("Stop!"), rebukes him for his disobedience.
- In 15:20-21 Saul has the gall to disagree with Samuel and again say he was obedient, and once again blames the people for the spoil.
God can forgive and use even the chiefest of sinners. But what can be done for a person who repeatedly refuses to acknowledge they are in the wrong, and constantly blames others for their mistakes? There is nothing left for the Lord to do but to reject them - because such an attitude shows that they have rejected Him (1 Sam. 15:26).
Wednesday, April 28, 2010
Daily Bible Reading - April 28 - By Many or By Few
I love the story of Jonathan and his armor-bearer in 1 Samuel 14. During one of Israel's recurrent conflicts with the Philistines, Jonathan decided to do some scouting, and came upon a Philistine garrison. Undaunted, Jonathan said to his armor-bearer:
Israel did not always win such dramatic victories because the nation was not always faithful to God. Without God's help, it did not matter if Israel had overwhelming numbers on its side - it would lose (see Josh. 7:3-5). Their strength was the Lord. As the psalmist said:
But with God, His people are unstoppable. Two courageous Israelites can defeat a fortress of Philistines. One young shepherd can vanquish a giant. Twelve apostles can turn the world upside down with the message of the gospel. The Lord can save by many or by few - and that includes me and you.
"Come, let us go over to the garrison of these uncircumcised. It may be that the LORD will work for us, for nothing can hinder the LORD from saving by many or by few." (1 Sam. 14:6).Jonathan was willing to take on an entire detachment of Philistines - not because he was arrogant and cocky - but because he had total faith in the power of God to grant victory, even through the hands of just two Israelites. Later he expressed complete confidence that "the Lord has given them into our hand" (1 Sam. 14:10). And sure enough, Jonathan and his armor-bearer killed about twenty Philistines, and in the process sent the camp of the enemy into a panic (1 Sam. 14:14-15).
Israel did not always win such dramatic victories because the nation was not always faithful to God. Without God's help, it did not matter if Israel had overwhelming numbers on its side - it would lose (see Josh. 7:3-5). Their strength was the Lord. As the psalmist said:
If it had not been the LORD who was on our side—
let Israel now say—
if it had not been the LORD who was on our side
when people rose up against us,
then they would have swallowed us up alive,
when their anger was kindled against us;
then the flood would have swept us away,
the torrent would have gone over us;
then over us would have gone
the raging waters. (Psalm 124:1-5)
But with God, His people are unstoppable. Two courageous Israelites can defeat a fortress of Philistines. One young shepherd can vanquish a giant. Twelve apostles can turn the world upside down with the message of the gospel. The Lord can save by many or by few - and that includes me and you.
Tuesday, April 27, 2010
Daily Bible Reading - April 27 - The Lord's Anointed Savior
King Saul isn't a very likely model of what the Messiah would be, given how rebellious to the word he turns out to be (as in 1 Samuel 13). However, the language used to describe him in 1 Samuel 10-12 is very similar to the language describing the Messiah. Saul was the one "whom the Lord has chosen" (1 Sam. 10:24). In 1 Sam. 12:5 he is called the Lord's "anointed," which is a translation of the Hebrew term for "messiah" (the Greek term is christos, "Christ"). So think about these parallels between Saul in the account of 1 Samuel 11 and Jesus, the Christ.
1) We need savior to defeat a vicious enemy.
Israel needed someone to save them from Nahash the Ammonite (1 Sam. 11:1-4). We need someone to save us from the Devil (
2) Only the Lord's anointed can save us from the enemy.
King Saul was God's anointed, and through him God secured a great victory for Israel (1 Sam. 11:5-11, 13b).
Jesus is the Lord's anointed, and through Him we have victory over the Devil (Matthew 1:21; Luke 4:18; John 12:27-33; Colossians 2:15; 1 Corinthians 15:56-57).
3) The saving work of the anointed should lead us to serve him more.
In the case of Saul, the people renewed their commitment to follow his leadership (1 Sam. 11:12-15).
We should be even more ready to serve our Anointed One who has delivered us (Luke 1:68-75).
Monday, April 26, 2010
Daily Bible Reading - April 26 - A Tale of Two Sauls
In the reading plan that I am following, the introduction to the Saul of the Old Testament (1 Samuel 9-10) and the introduction to the Saul of the New Testament (Acts 8, including Acts 7:58) occur on the same day's reading. So naturally I have been thinking about how the two Sauls compare to each other. I even wonder if Paul's parents may have given him the Jewish name of Saul in honor of the ancient king, considering that Paul's family descended from the same tribe as Saul - Benjamin (Phil. 3:5).
The Saul of the OT is presented to us as the epitome of what a great king should be. He was good looking, and was an impressive physical specimen, standing head and shoulders above all Israel (a fact that is stated twice - in 1 Sam. 9:2 and 1 Sam. 10:23). On this basis he appeared to be the perfect match for Israel's desire for a king who could go out before them and fight for them (1 Sam. 8:19-20). But as we will see, after some initial victories, Saul quickly reveals an inner character of a completely different quality than his outward appearance. He lacked faith in God and failed to obey His word, and as a result his reign proved disastrous to Israel and ultimately fatal to him and his family.
In contrast, the Saul of the NT is introduced to us as a violent opponent of Christianity. He endorsed the brutal murder of Stephen, and then took matters into his own hands to ravage the church. On the surface, it was as unlikely that this Saul would become an apostle of Jesus as it was that his OT namesake would become a maniacal failure. Both Sauls were radically transformed, though in vastly different trajectories.
I have known people who had every possible reason to turn out to be great servants of the Lord - godly and caring parents, supportive and nurturing congregations, faithful and dedicated friends - only to make shipwreck of their faith. And on the other hand, I have known people who had every possible reason to be hostile to the faith or reckless in their way of life, only to become tenacious disciples of the Lord. We all have tremendous capacity for transformation, and if we are to make sure that transformation is from glory to glory, like the Saul of Acts we must always have a clear vision of Jesus in our heart.
The Saul of the OT is presented to us as the epitome of what a great king should be. He was good looking, and was an impressive physical specimen, standing head and shoulders above all Israel (a fact that is stated twice - in 1 Sam. 9:2 and 1 Sam. 10:23). On this basis he appeared to be the perfect match for Israel's desire for a king who could go out before them and fight for them (1 Sam. 8:19-20). But as we will see, after some initial victories, Saul quickly reveals an inner character of a completely different quality than his outward appearance. He lacked faith in God and failed to obey His word, and as a result his reign proved disastrous to Israel and ultimately fatal to him and his family.
In contrast, the Saul of the NT is introduced to us as a violent opponent of Christianity. He endorsed the brutal murder of Stephen, and then took matters into his own hands to ravage the church. On the surface, it was as unlikely that this Saul would become an apostle of Jesus as it was that his OT namesake would become a maniacal failure. Both Sauls were radically transformed, though in vastly different trajectories.
I have known people who had every possible reason to turn out to be great servants of the Lord - godly and caring parents, supportive and nurturing congregations, faithful and dedicated friends - only to make shipwreck of their faith. And on the other hand, I have known people who had every possible reason to be hostile to the faith or reckless in their way of life, only to become tenacious disciples of the Lord. We all have tremendous capacity for transformation, and if we are to make sure that transformation is from glory to glory, like the Saul of Acts we must always have a clear vision of Jesus in our heart.
Friday, April 23, 2010
Daily Bible Reading - April 23 - Selected, Respected, Rejected,
As an armchair student of history and politics, it never ceases to amaze me how quickly an electorate can turn against a popular leader. After leading Great Britain to victory in World War II Winston Churchill's party was defeated in parliamentary elections. George Bush I had astronomically high approval ratings after the conclusion of the first Gulf War, only to fail to receive 40% of the vote a year and a half later.
The story of Samuel follows this same pattern. Samuel was selected by God to be a prophet to Israel, and he was held in great respect by the people. As First Samuel 7 explains, Samuel confronted the people with their sins, they repented, and then God led them to victory over the Philistines. Samuel commemorated this great triumph with a memorial stone, "Ebenezer," which means "stone of help." This was to remind Israel that "the Lord has helped us."
But the nation quickly forgot. In the very next chapter they demanded a new leader, and a new form of leadership. They wanted a king. God had indicated that some day the nation would be led by a king (Gen. 17:6; 49:10; Deut. 17:14-20), so this request in and of itself was not sinful. What made it sinful was the motive for the request. Israel wanted a king who would "go out before us and fight our battles" (8:20). Samuel's style of leadership was not flashy. He did not mount a white stallion and lead a dramatic charge. The victory in chapter seven occurred as Samuel offered a burnt offering (7:10). Was he successful? Of course - through the Lord's help. Was this enough for Israel? No.
The Israelites had a propensity for rejecting godly, faithful, successful leaders. As Stephen's speech in Acts 7 damningly reminded the Jewish leadership, this is what Israel did to Joseph, to Moses, and ultimately to Jesus.
The great lesson for all of us is to look beyond style and consider the substance of leaders. As Israel will soon learn in First Samuel, having a big, strapping, impressive man as king is not all that it is cracked up to be. What matters is character and competence.
The story of Samuel follows this same pattern. Samuel was selected by God to be a prophet to Israel, and he was held in great respect by the people. As First Samuel 7 explains, Samuel confronted the people with their sins, they repented, and then God led them to victory over the Philistines. Samuel commemorated this great triumph with a memorial stone, "Ebenezer," which means "stone of help." This was to remind Israel that "the Lord has helped us."
But the nation quickly forgot. In the very next chapter they demanded a new leader, and a new form of leadership. They wanted a king. God had indicated that some day the nation would be led by a king (Gen. 17:6; 49:10; Deut. 17:14-20), so this request in and of itself was not sinful. What made it sinful was the motive for the request. Israel wanted a king who would "go out before us and fight our battles" (8:20). Samuel's style of leadership was not flashy. He did not mount a white stallion and lead a dramatic charge. The victory in chapter seven occurred as Samuel offered a burnt offering (7:10). Was he successful? Of course - through the Lord's help. Was this enough for Israel? No.
The Israelites had a propensity for rejecting godly, faithful, successful leaders. As Stephen's speech in Acts 7 damningly reminded the Jewish leadership, this is what Israel did to Joseph, to Moses, and ultimately to Jesus.
The great lesson for all of us is to look beyond style and consider the substance of leaders. As Israel will soon learn in First Samuel, having a big, strapping, impressive man as king is not all that it is cracked up to be. What matters is character and competence.
Thursday, April 22, 2010
Daily Bible Reading - April 22 - The Ark of the COVENANT
Today's reading from the OT (1 Samuel 3-5) contains one of the most tragic stories in the Bible, and (to me at least) one of the most humorous - and both revolve around the ark.
The tragedy unfolds in the course of a battle at Aphek between Israel and one of its perennial enemies, the Philistines. After an initial setback, the elders of the people decide that in order to assure victory they need to bring out the ark of the covenant. So the people transport the ark from Shiloh to Aphek, thinking that the mere presence of the "ark of the covenant of God" (4:4) will guarantee success. At first the news of the arrival of the ark in the camp of Israel causes alarm among the Philistines, but this alarm turns to even greater resolve, and in the ensuing battle the Israelites are routed. Worst of all, the ark itself is taken as plunder for the Philistines to treat as a trophy. This news devastated the aged leader of Israel, Eli, who literally keeled over and died when the report came from the battle. And it also caused his pregnant daughter-in-law to go into labor under duress, which was eventually fatal. Her dying words were spent naming her son, Ichabod, which is Hebrew for "the glory has departed." What a tragedy.
In contrast to this bleak story, the account of the ark's impact in the cities of the Philistines strikes me as humorous. I am sure it wasn't funny to the Philistines for their god to be desecrated, or for their people to be afflicted with tumors, but there is something amusing to me in the way these pagans react to the judgment of God. And as we will see in tomorrow's reading, they decide to return the ark to Israel.
Israel's defeat was caused by the failure to remember that the ark was the ark of the covenant. It's power was not the wood and gold construction, but the covenant it contained. If the people were obedient to the covenant, no foreign army could withstand God's power. But if the people were unfaithful to the covenant, then the ark was simply a very expensive box.
We have to guard againt the same fundamental error in our relationship with God. Owning a Bible, or coming to a building, does not necessarily prove anything about who we are. What matters is that we live according to what the Bible says, and that we worship God from the heart in our assemblies. Otherwise, we are deceiving ourselves, and await a day when God's glory will depart from us forever.
The tragedy unfolds in the course of a battle at Aphek between Israel and one of its perennial enemies, the Philistines. After an initial setback, the elders of the people decide that in order to assure victory they need to bring out the ark of the covenant. So the people transport the ark from Shiloh to Aphek, thinking that the mere presence of the "ark of the covenant of God" (4:4) will guarantee success. At first the news of the arrival of the ark in the camp of Israel causes alarm among the Philistines, but this alarm turns to even greater resolve, and in the ensuing battle the Israelites are routed. Worst of all, the ark itself is taken as plunder for the Philistines to treat as a trophy. This news devastated the aged leader of Israel, Eli, who literally keeled over and died when the report came from the battle. And it also caused his pregnant daughter-in-law to go into labor under duress, which was eventually fatal. Her dying words were spent naming her son, Ichabod, which is Hebrew for "the glory has departed." What a tragedy.
In contrast to this bleak story, the account of the ark's impact in the cities of the Philistines strikes me as humorous. I am sure it wasn't funny to the Philistines for their god to be desecrated, or for their people to be afflicted with tumors, but there is something amusing to me in the way these pagans react to the judgment of God. And as we will see in tomorrow's reading, they decide to return the ark to Israel.
Israel's defeat was caused by the failure to remember that the ark was the ark of the covenant. It's power was not the wood and gold construction, but the covenant it contained. If the people were obedient to the covenant, no foreign army could withstand God's power. But if the people were unfaithful to the covenant, then the ark was simply a very expensive box.
We have to guard againt the same fundamental error in our relationship with God. Owning a Bible, or coming to a building, does not necessarily prove anything about who we are. What matters is that we live according to what the Bible says, and that we worship God from the heart in our assemblies. Otherwise, we are deceiving ourselves, and await a day when God's glory will depart from us forever.
Wednesday, April 21, 2010
Daily Bible Reading - April 21 - A Collision Course with the Word
The New Testament portion of our reading today is Acts 5. The chapter begins with the story of Ananias and Sapphira, with echoes of a couple of famous stories from the OT. The presence of sin in the fellowship of Christians is reminiscent of the story of Achan's sin in the camp of Israel in Joshua 7, and the immediate judgment upon the sinful couple is similar to the punishment of Nadab and Abihu for their sin in Leviticus 10.
But the bulk of the chapter focuses on the escalating conflict between the apostles and the Jewish leaders. Or to be more precise, between the word of God and the Jewish leaders. In the Book of Acts, the Lord's word is treated as a force in and of itself, and those who try to stop the apostles and other preachers of the gospel find themselves on a collision course with the word. But in the book, nothing can stand in the way of the progress of the gospel.
The word of God is always going to challenge the power structures of the world, whether religious or political. The gospel message which declares that Jesus is the only true Lord and Savior of the world defies any system which sees itself as the chief object of man's devotion. Disciples of the Lord must embrace this conflict, rejoice when privileged to suffer for Jesus, and keep the faith that in the end the word of the Lord will multiply and increase.
But the bulk of the chapter focuses on the escalating conflict between the apostles and the Jewish leaders. Or to be more precise, between the word of God and the Jewish leaders. In the Book of Acts, the Lord's word is treated as a force in and of itself, and those who try to stop the apostles and other preachers of the gospel find themselves on a collision course with the word. But in the book, nothing can stand in the way of the progress of the gospel.
- "And the word of God continued to increase" (Acts 6:7).
- "But the word of God increased and multiplied" (Acts 12:24).
- "So the word of the Lord continued to increase and prevail mightily" (Acts 19:20).
The word of God is always going to challenge the power structures of the world, whether religious or political. The gospel message which declares that Jesus is the only true Lord and Savior of the world defies any system which sees itself as the chief object of man's devotion. Disciples of the Lord must embrace this conflict, rejoice when privileged to suffer for Jesus, and keep the faith that in the end the word of the Lord will multiply and increase.
Tuesday, April 20, 2010
Daily Bible Reading - April 20 - A Worthy Woman
Yesterday we looked at the first two chapters of Ruth, which introduced to us a "worthy man," Boaz (Ruth 2:1). Today's reading in Ruth 3-4 shows us how the story of Ruth and Boaz resolved, as this truly worthy man lived up to his reputation and acted with integrity and compassion for Ruth.
The key term in Ruth 3-4 is "redeemer," go'el in Hebrew. This term referred to a responsibility that fell to men in ancient Israelite families, and it included several functions:
I love the pathos of the story of Ruth. The last two chapters are filled with drama: Ruth's unexpected "proposal" to Boaz (3:1-18); the tense negotiations with a potential rival go'el (4:1-6); and the resolution of the crisis as Boaz and Ruth marry and have children (4:7-13). What a story!
Sometimes we use the expression, "they really deserve each other." Often this has a negative connotation - maybe two stubborn people end up with each other and in that sense "deserve" each other. But in the case of Boaz and Ruth, they truly did deserve each other. She was a "worthy woman" (3:11) for a "worthy man" (2:1). Yesterday we looked at the virtues Boaz noticed in Ruth. Today let's look at the excellent qualities of Boaz:
One final comment is in order. As moving as this story is on its own merits, it is even more significant in view of its ramifications for the plan of redemption. This story explains the family line of David (Ruth and Boaz are David's great-grandparents! - 4:17), and ultimately the family line of Jesus Himself (Matthew 1:3-6). Boaz was a redeemer; Jesus is the Great Redeemer.
The key term in Ruth 3-4 is "redeemer," go'el in Hebrew. This term referred to a responsibility that fell to men in ancient Israelite families, and it included several functions:
- To redeem the property of a kinsman that was sold due to poverty (Lev. 25:24-24).
- To redeem relatives that had been forced into slavery due to poverty (Lev. 24:49-55).
- To avenge the death of a relative, in keeping with the various criminal laws in the Mosaic code (Num. 35:19-27).
- To assist a relative in the event of a civil dispute (Prov. 23:11).
I love the pathos of the story of Ruth. The last two chapters are filled with drama: Ruth's unexpected "proposal" to Boaz (3:1-18); the tense negotiations with a potential rival go'el (4:1-6); and the resolution of the crisis as Boaz and Ruth marry and have children (4:7-13). What a story!
Sometimes we use the expression, "they really deserve each other." Often this has a negative connotation - maybe two stubborn people end up with each other and in that sense "deserve" each other. But in the case of Boaz and Ruth, they truly did deserve each other. She was a "worthy woman" (3:11) for a "worthy man" (2:1). Yesterday we looked at the virtues Boaz noticed in Ruth. Today let's look at the excellent qualities of Boaz:
- He was the kind of person Ruth knew she could meet with in complete secrecy without any fear of impropriety (3:1-7).
- He had the integrity to recognize that even though he was thrilled that Ruth wanted to marry him that he had to follow the Law and defer to another go'el who was a closer relative (3:10-13).
- He was concerned that Ruth depart in secret so that no one would think ill of her reputation (3:14).
- He made sure she and her mother-in-law had plenty to eat (3:15-17).
- He had such a reputation of being a man of his word that Naomi was absolutely confident Boaz would do what he said (3:18).
One final comment is in order. As moving as this story is on its own merits, it is even more significant in view of its ramifications for the plan of redemption. This story explains the family line of David (Ruth and Boaz are David's great-grandparents! - 4:17), and ultimately the family line of Jesus Himself (Matthew 1:3-6). Boaz was a redeemer; Jesus is the Great Redeemer.
Monday, April 19, 2010
Daily Bible Reading - April 19 - A Worthy Man
In a coincidence in our daily reading schedule, the story of Ruth in the OT reading falls right after the story of the Day of Pentecost in the NT reading. This is ironic because the Jews traditionally read the Book of Ruth during Pentecost, probably because it occurred during the same time of year as Pentecost - "at the beginning of the barley harvest" (Ruth 1:22).
Given how dark and depraved the time of the Judges was, it is almost impossible that a story so sweet and gracious as Ruth's took place during that period, but it did. It is encouraging to know that even in the darkest periods of a society it is still possible for love and virtue to survive.
As I read the first two chapters of Ruth, I couldn't help but think how different Boaz is from the last of the judges in the previous book - Samson. Samson was a captive to his own lusts, and every woman he saw was someone to exploit for his own passions. Boaz is much different. He is a "worthy man" (Ruth 2:1), a term that can refer to a wide range of strengths, such as military prowess (see Judges 11:1) to moral excellence (as in Ruth 3:11).
When Boaz noticed the young Moabite girl gleaning in his fields for the first time, he did not see her as an object to exploit for his own gratification as Samson would have. Instead, he saw:
Samson was mighty in some limited respects, but so weak in others. If we want to see what a true mighty man is like, we need to think about Boaz.
Given how dark and depraved the time of the Judges was, it is almost impossible that a story so sweet and gracious as Ruth's took place during that period, but it did. It is encouraging to know that even in the darkest periods of a society it is still possible for love and virtue to survive.
As I read the first two chapters of Ruth, I couldn't help but think how different Boaz is from the last of the judges in the previous book - Samson. Samson was a captive to his own lusts, and every woman he saw was someone to exploit for his own passions. Boaz is much different. He is a "worthy man" (Ruth 2:1), a term that can refer to a wide range of strengths, such as military prowess (see Judges 11:1) to moral excellence (as in Ruth 3:11).
When Boaz noticed the young Moabite girl gleaning in his fields for the first time, he did not see her as an object to exploit for his own gratification as Samson would have. Instead, he saw:
- A woman who needed to be protected (2:8-9a).
- A women who needed to be taken care of (2:9b).
- A woman who was loyal and hardworking (2:10-11).
- A woman who had committed herself to the Lord (2:12).
Samson was mighty in some limited respects, but so weak in others. If we want to see what a true mighty man is like, we need to think about Boaz.
Friday, April 16, 2010
Daily Bible Reading - April 16 - An Ugly Story But a Happy Ending
Today's OT reading (Judges 19-21) is the most repulsive story in the Bible. It is not repulsive because the Bible is bad, but because people are bad. It contains the worst elements of sinful humanity: sexual perversion, brutality, stubbornness, cruelty, impudence.
It begins with a Levite from Ephraim tracking down a run-away concubine. As they return home, they stop in the city of Gibeah (in the territory of Benjamin), where no one offers to take care of them. Eventually a fellow Ephraimite who happened to be staying in the city took them in. What follows is a nightmare. The men if the city demand to gang rape the Levite. In desperation the man and the Levite give the mob the concubine, who is abused all night and falls dead at the threshold (was she begging to be let back in? what a horror!). The Levite dismembered her, sending a grisly message to each tribe to let them know what had happened.
The tribes were outraged, and demanded that Benjamin punish the men of Gibeah. Not only did the Benjamite refuse, they mustered for battle, and at the end of the incredibly bloody conflict 40,000 Israelites were dead and nearly all of the men of Benjamin were annihilated (25,100 of 26,000). The book concludes with Israel trying to find a way around its impudent vow not to marry anyone from Benjamin, leading to the brutal invasion of Jabesh-gilead and the kidnapping of hundreds of women for the survivors of Benjamin to marry.
The book of Judges began with the story of Israel's efforts to subdue to the Canaanites. It ends with a tribe of Israel nearly wiped out like the Canaanites were supposed to have been, a sad reminder than in many ways Israel had become indistinguishable from Canaan.
However, today's NT reading (Acts 2) presents a much different picture. Instead of Israel at war with itself, Jews from every nation under heaven were gathered in one place, and by the miracle of tongues able to hear the message of the gospel. And that message was not just for Israel, but for "whoever calls on the name of the Lord." By the end of the chapter, thousands of new Christians "were together and had all things in common."
This is the power of the gospel. It reconciles sinful men with God, and with each other.
It begins with a Levite from Ephraim tracking down a run-away concubine. As they return home, they stop in the city of Gibeah (in the territory of Benjamin), where no one offers to take care of them. Eventually a fellow Ephraimite who happened to be staying in the city took them in. What follows is a nightmare. The men if the city demand to gang rape the Levite. In desperation the man and the Levite give the mob the concubine, who is abused all night and falls dead at the threshold (was she begging to be let back in? what a horror!). The Levite dismembered her, sending a grisly message to each tribe to let them know what had happened.
The tribes were outraged, and demanded that Benjamin punish the men of Gibeah. Not only did the Benjamite refuse, they mustered for battle, and at the end of the incredibly bloody conflict 40,000 Israelites were dead and nearly all of the men of Benjamin were annihilated (25,100 of 26,000). The book concludes with Israel trying to find a way around its impudent vow not to marry anyone from Benjamin, leading to the brutal invasion of Jabesh-gilead and the kidnapping of hundreds of women for the survivors of Benjamin to marry.
The book of Judges began with the story of Israel's efforts to subdue to the Canaanites. It ends with a tribe of Israel nearly wiped out like the Canaanites were supposed to have been, a sad reminder than in many ways Israel had become indistinguishable from Canaan.
However, today's NT reading (Acts 2) presents a much different picture. Instead of Israel at war with itself, Jews from every nation under heaven were gathered in one place, and by the miracle of tongues able to hear the message of the gospel. And that message was not just for Israel, but for "whoever calls on the name of the Lord." By the end of the chapter, thousands of new Christians "were together and had all things in common."
This is the power of the gospel. It reconciles sinful men with God, and with each other.
Thursday, April 15, 2010
Daily Bible Reading - April 15 - Religion for the Highest Bidder
I once heard a joke about a man who decided to proposition a woman.
In Judges 17-18 a man in the hill country of Ephraim named Micah decides to create his own religion. He sets up shrine, complete with an idol and ephod (a priestly garment), and installed his own son as a priest. Some time later a Levite wandered into his house, and Micah offered to set him up as priest - offering a handsome salary and new wardrobe! The Levite accepted the offer, and became Micah's "house priest."
Having demonstrated he was for sale, the Levite was bound to find a better deal. And he did - the form of a group of Danites leaving their tribal territory and migrating north. When they stumbled upon Micah's house and saw the Levite, they offered him a chance to be a priest not just for one man, but "to a tribe and clan in Israel" (18:19). The Levite's "heart was glad" (18:20). Of course it was - we already knew what kind of man he was; this was just a discussion about the price.
The most shocking detail of all comes in 18:30, where we learn the identity of this priest for hire. It was none other than the grandson of Moses - Jonathan! How quickly a family can turn from conviction to compromise.
All of this happens under the refrain that appears several times at the end of Judges - "in those days there was no king in Israel" (18:1). Rather than submit to God as king and worship according to His rules, Micah made up his own religion. Rather than live in his own city, the Levite looked for greener pastures. Rather than remain in their ancestral home, the Danites looked for better land. In such an environment, with respect for the rule of God's law gone, the only rule is might - which is why muted protest is all Micah can do when the Danites carry off the god that he made.
What is your price? For what will you sell out? And what do you think you will gain?
"Will you sleep me with for one million dollars?"This joke is a not-so-funny commentary on human depravity. A sell-out is a sell-out; the price is just a quibble. And today's OT reading is a tragic illustration of this.
"Sure!" she replied.
"OK, what about a thousand dollars?"
"Just what kind of woman do you think I am?"
"Lady, we've already established that - now we're just figuring out the price!"
In Judges 17-18 a man in the hill country of Ephraim named Micah decides to create his own religion. He sets up shrine, complete with an idol and ephod (a priestly garment), and installed his own son as a priest. Some time later a Levite wandered into his house, and Micah offered to set him up as priest - offering a handsome salary and new wardrobe! The Levite accepted the offer, and became Micah's "house priest."
Having demonstrated he was for sale, the Levite was bound to find a better deal. And he did - the form of a group of Danites leaving their tribal territory and migrating north. When they stumbled upon Micah's house and saw the Levite, they offered him a chance to be a priest not just for one man, but "to a tribe and clan in Israel" (18:19). The Levite's "heart was glad" (18:20). Of course it was - we already knew what kind of man he was; this was just a discussion about the price.
The most shocking detail of all comes in 18:30, where we learn the identity of this priest for hire. It was none other than the grandson of Moses - Jonathan! How quickly a family can turn from conviction to compromise.
All of this happens under the refrain that appears several times at the end of Judges - "in those days there was no king in Israel" (18:1). Rather than submit to God as king and worship according to His rules, Micah made up his own religion. Rather than live in his own city, the Levite looked for greener pastures. Rather than remain in their ancestral home, the Danites looked for better land. In such an environment, with respect for the rule of God's law gone, the only rule is might - which is why muted protest is all Micah can do when the Danites carry off the god that he made.
What is your price? For what will you sell out? And what do you think you will gain?
Wednesday, April 14, 2010
Daily Bible Reading - April 14 - When I Am Weak Then I Am Strong
(My apologies for my month-long sabbatical from blogging!)
Today's OT portion is the story of Samson (Judges 12-16). His very name is synonymous with strength, yet the text makes it clear that Samson was beset by many serious weaknesses: lust, anger, and revenge, to name a few. In fact his story revolves around two women: his marriage to a Philistine woman from Timnah (Judges 14-15), and his dalliance with the Philistine temptress Delilah (Judges 16).
In the larger context of the book of Judges, Samson is the very personification of what the nation of Israel as a whole was like at this time. Judges 17:6 says that, "In those days there was no king in Israel. Everyone did what was right in his own eyes." This is Samson's story in a nutshell. Judges 14:3 says that Samson wanted to marry the Philistine girl because "she is right in my eyes." What mattered to Samson was not God's will - all that mattered was what looked good to him.
Ironically, by pursuing a lifestyle based on what looked good in his eyes, Samson eventually lost his eyes when he was captured by the Philistines (16:21). And just as God allowed Israel to be sold into bondage for becoming indistinguishable from their pagan neighbors, God allowed Samson to be pressed into slavery after a life of reckless relationships with the Philistines.
It was in that very hour of weakness and blindness that Samson finally saw that God was the true source of strength. He prayed to God for help, and God enabled him to bring down the house of Dagon, killing more of the enemy in his death than he had in all his other exploits combined (16:30).
In 2 Corinthians 12:10 Paul stated a basic principle: "when I am weak, then I am strong." It is only when we are vulnerable and helpless that we are driven to rely on God's strength rather than our own. But since God's strength is so much more potent than our own, this is a good thing!
Of course very few of us suffer from the physical blindness that Samson suffered from. Ours is more like the two disciples on the road to Emmaus, who walked for a while with Jesus but did not initially recognize who He was. The great news is that Jesus opened their eyes, and He can open ours - to see who He is, to see how weak we really are, and to see what He can do through us.
Today's OT portion is the story of Samson (Judges 12-16). His very name is synonymous with strength, yet the text makes it clear that Samson was beset by many serious weaknesses: lust, anger, and revenge, to name a few. In fact his story revolves around two women: his marriage to a Philistine woman from Timnah (Judges 14-15), and his dalliance with the Philistine temptress Delilah (Judges 16).
In the larger context of the book of Judges, Samson is the very personification of what the nation of Israel as a whole was like at this time. Judges 17:6 says that, "In those days there was no king in Israel. Everyone did what was right in his own eyes." This is Samson's story in a nutshell. Judges 14:3 says that Samson wanted to marry the Philistine girl because "she is right in my eyes." What mattered to Samson was not God's will - all that mattered was what looked good to him.
Ironically, by pursuing a lifestyle based on what looked good in his eyes, Samson eventually lost his eyes when he was captured by the Philistines (16:21). And just as God allowed Israel to be sold into bondage for becoming indistinguishable from their pagan neighbors, God allowed Samson to be pressed into slavery after a life of reckless relationships with the Philistines.
It was in that very hour of weakness and blindness that Samson finally saw that God was the true source of strength. He prayed to God for help, and God enabled him to bring down the house of Dagon, killing more of the enemy in his death than he had in all his other exploits combined (16:30).
In 2 Corinthians 12:10 Paul stated a basic principle: "when I am weak, then I am strong." It is only when we are vulnerable and helpless that we are driven to rely on God's strength rather than our own. But since God's strength is so much more potent than our own, this is a good thing!
Of course very few of us suffer from the physical blindness that Samson suffered from. Ours is more like the two disciples on the road to Emmaus, who walked for a while with Jesus but did not initially recognize who He was. The great news is that Jesus opened their eyes, and He can open ours - to see who He is, to see how weak we really are, and to see what He can do through us.
Thursday, March 11, 2010
Daily Bible Reading - March 11 - The Rock of Quarreling
Today's reading includes one of the saddest stories in the Bible - Moses' failure at the Rock of Meribah (Numbers 20). Once more the people were grumbling because of the rigors of their journey (which they earned by believing the unfaithful spies). And once more God graciously provided the people with water. But something went horribly wrong-
1) Moses spoke harshly to the people. When the Lord told Moses to speak in 20:8, He told him to speak to the rock, not the people. Not only did Moses speak to the people, but he spoke harshly to them. I can certainly understand why he lost his cool with them. As the psalmist wrote later:
They angered him at the waters of Meribah,
and it went ill with Moses on their account,
for they made his spirit bitter,
and he spoke rashly with his lips. (Ps. 106:32-33)
2) Moses struck the rock instead of just speaking to it. Nowhere in God's instructions did He tell Moses to use his staff (unlike His instructions in Ex. 17:6). Moses was to tell the rock to yield its water, rather than to strike it, which would be an even greater display of God's power. But Moses acted in a way that obscured the power of God.
3) Moses acted with a "high hand." In 20:11 the text says "Moses lifted up his hand." This is the same language that is used in 15:30 to describe those who sin with a "high hand." The text may be implying that Moses acted with a presumptuous spirit in striking the rock twice rather than doing what God said.
As a result of this, Moses could not enter the Promised Land after leading the people so long and through so much tribulation. God takes His holiness seriously, and since Moses did not uphold God as holy before the people (20:12), he paid a heavy price.
Then Moses and Aaron gathered the assembly together before the rock, and he said to them, "Hear now, you rebels: shall we bring water for you out of this rock?" And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock. And the LORD said to Moses and Aaron, "Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them." (Num. 20:10-12)Just exactly what did Moses do wrong? The text indicates a couple of things-
1) Moses spoke harshly to the people. When the Lord told Moses to speak in 20:8, He told him to speak to the rock, not the people. Not only did Moses speak to the people, but he spoke harshly to them. I can certainly understand why he lost his cool with them. As the psalmist wrote later:
They angered him at the waters of Meribah,
and it went ill with Moses on their account,
for they made his spirit bitter,
and he spoke rashly with his lips. (Ps. 106:32-33)
2) Moses struck the rock instead of just speaking to it. Nowhere in God's instructions did He tell Moses to use his staff (unlike His instructions in Ex. 17:6). Moses was to tell the rock to yield its water, rather than to strike it, which would be an even greater display of God's power. But Moses acted in a way that obscured the power of God.
3) Moses acted with a "high hand." In 20:11 the text says "Moses lifted up his hand." This is the same language that is used in 15:30 to describe those who sin with a "high hand." The text may be implying that Moses acted with a presumptuous spirit in striking the rock twice rather than doing what God said.
As a result of this, Moses could not enter the Promised Land after leading the people so long and through so much tribulation. God takes His holiness seriously, and since Moses did not uphold God as holy before the people (20:12), he paid a heavy price.
Wednesday, March 10, 2010
Daily Bible Reading - March 10 - The Law Stated and Applied
The Book of Numbers is quite a mixture of forms of writing. It contains both legal texts as well as narratives. Today's reading (Numbers 15-18) is a good illustration of this diversity. Numbers 15:1-31 describes the sacrifice for unintentional sins; Numbers 15:32-36 narrates the story of the man gathering wood on the Sabbath; and Numbers 15:37-41 details the law about tassels on garments.
I don't know that you can always make a clear link between the legal sections and the narrative sections, but I think you can do so here in Numbers 15-16. The law for unintentional sins precluded an offering for presumptuous sin. That is followed by a story about intentional sin - the gathering of wood on the Sabbath, and the severe punishment that followed. Next comes the law about tassels, which of course were to remind the people to remember God's commandments and not follow their own vision of what is right - which sets the stage for the story of the rebellion of Korah and his cronies.
This pattern afforded Moses the opportunity not only to state the Law, but also to show the application of the Law. Further, it shows the extent to which God went to help the people to remember His Law. Objects like the tassels, or Aaron's rod that budded (Num. 17) were visual aids to remind the people to be obedient to His Law. Such clear commandments combined with visual reminders left the people with no excuse.
I don't know that you can always make a clear link between the legal sections and the narrative sections, but I think you can do so here in Numbers 15-16. The law for unintentional sins precluded an offering for presumptuous sin. That is followed by a story about intentional sin - the gathering of wood on the Sabbath, and the severe punishment that followed. Next comes the law about tassels, which of course were to remind the people to remember God's commandments and not follow their own vision of what is right - which sets the stage for the story of the rebellion of Korah and his cronies.
This pattern afforded Moses the opportunity not only to state the Law, but also to show the application of the Law. Further, it shows the extent to which God went to help the people to remember His Law. Objects like the tassels, or Aaron's rod that budded (Num. 17) were visual aids to remind the people to be obedient to His Law. Such clear commandments combined with visual reminders left the people with no excuse.
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