Today's readings: Gen 34; Mk 5; Job 1; Ro 5
Mark 5:13 Jesus gave them permission. So the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.
Note: Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus' power over it as a picture of the larger battle for human souls. There would be no doubt how the man's transformation had taken place.
Mark 5:19 But Jesus did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, that he had mercy on you.”
Mark 5:25 Now a woman was there who had been suffering from a hemorrhage for twelve years.
Mark 5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.
Tuesday, January 31, 2017
Monday, January 30, 2017
January 30 - readings for Feb 1
Today's readings: Gen 33; Mk 4; Est 9-10; Ro 4
Mark 4:26-27 He also said, “The kingdom of God is like someone who spreads seed on the ground. He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.
Gen 4:36 So after leaving the crowd, they took him along, just as he was, in the boat, and other boats were with him.
Gen 4:40-41 And he said to them, “Why are you cowardly? Do you still not have faith?” They were overwhelmed by fear and said to one another, “Who then is this? Even the wind and sea obey him!”
Note: This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus' daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus' right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.
Acts 4:17 (as it is written, “I have made you the father of many nations”). He is our father in the presence of God whom he believed - the God who makes the dead alive and summons the things that do not yet exist as though they already do.
Mark 4:26-27 He also said, “The kingdom of God is like someone who spreads seed on the ground. He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.
Gen 4:36 So after leaving the crowd, they took him along, just as he was, in the boat, and other boats were with him.
Gen 4:40-41 And he said to them, “Why are you cowardly? Do you still not have faith?” They were overwhelmed by fear and said to one another, “Who then is this? Even the wind and sea obey him!”
Note: This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus' daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus' right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.
Acts 4:17 (as it is written, “I have made you the father of many nations”). He is our father in the presence of God whom he believed - the God who makes the dead alive and summons the things that do not yet exist as though they already do.
Sunday, January 29, 2017
January 29 - readings for Jan 31
Today's readings: Gen 32; Mk 3; Est 8; Ro 3
Gen 32:1 So Jacob went on his way and the angels of God met him.
Note: The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob's response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch.
Gen 32:28 “No longer will your name be Jacob,” the man told him, “but Israel, because you have fought with God and with men and have prevailed.”
Note: The name Israel is a common construction, using a verb with a theophoric element (אֵל, 'el) that usually indicates the subject of the verb. Here it means "God fights." This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.
32:28 c sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated "you have fought" (שָׂרִיתָ, sarita) sounds like the name "Israel" (יִשְׂרָאֵל, yisra'el), meaning "God fights" (although some interpret the meaning as "he fights [with] God"). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency
Gen 32:1 So Jacob went on his way and the angels of God met him.
Note: The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob's response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch.
Gen 32:28 “No longer will your name be Jacob,” the man told him, “but Israel, because you have fought with God and with men and have prevailed.”
Note: The name Israel is a common construction, using a verb with a theophoric element (אֵל, 'el) that usually indicates the subject of the verb. Here it means "God fights." This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.
32:28 c sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated "you have fought" (שָׂרִיתָ, sarita) sounds like the name "Israel" (יִשְׂרָאֵל, yisra'el), meaning "God fights" (although some interpret the meaning as "he fights [with] God"). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency
Mark 3:21 When his family heard this they went out to restrain him, for they said, “He is out of his mind.”
Saturday, January 28, 2017
January 28 - readings for Jan 30
Today's readings: Gen 31; Mk 2; Est 7; Ro 2
Gen 31:42 If the God of my father - the God of Abraham, the one whom Isaac fears - had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, and he rebuked you last night.”
Gen 31:42 If the God of my father - the God of Abraham, the one whom Isaac fears - had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, and he rebuked you last night.”
Friday, January 27, 2017
January 27 - readings for Jan 29
Today's readings: Gen 30; Mk 1; Est 6; Ro 1
Mark 1:14-15 Now after John was imprisoned, Jesus went into Galilee and proclaimed the gospel of God. He said, “The time is fulfilled and the kingdom of God is near. Repent and believe the gospel!”
Mark 1:32-33 When it was evening, after sunset, they brought to him all who were sick and demon-possessed. The whole town gathered by the door.
Mark 1:37-38 When they found him, they said, “Everyone is looking for you.” He replied, “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.”
Rom 1:4 who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord.
Note: Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (horisthentos , from ὁρίζω, horizo) "declared" or "designated" in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning "to determine, appoint." Paul is not saying that Jesus was appointed the "Son of God by the resurrection" but "Son-of-God-in-power by the resurrection," as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, "All authority in heaven and on earth has been given to me."
Mark 1:14-15 Now after John was imprisoned, Jesus went into Galilee and proclaimed the gospel of God. He said, “The time is fulfilled and the kingdom of God is near. Repent and believe the gospel!”
Mark 1:32-33 When it was evening, after sunset, they brought to him all who were sick and demon-possessed. The whole town gathered by the door.
Mark 1:37-38 When they found him, they said, “Everyone is looking for you.” He replied, “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.”
Rom 1:4 who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord.
Note: Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (horisthentos , from ὁρίζω, horizo) "declared" or "designated" in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning "to determine, appoint." Paul is not saying that Jesus was appointed the "Son of God by the resurrection" but "Son-of-God-in-power by the resurrection," as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, "All authority in heaven and on earth has been given to me."
Thursday, January 26, 2017
January 26 - readings for Jan 28
Today's readings: Gen 29; Mt 28; Est 5; Act 28
Gen 29:10 When Jacob saw Rachel, the daughter of his uncle Laban, and the sheep of his uncle Laban, he went over and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. Then Jacob kissed Rachel and began to weep loudly.
Previously seen:
Gen 24:18-20 “Drink, my lord,” she replied, and quickly lowering her jug to her hands, she gave him a drink. When she had done so, she said, “Iʼll draw water for your camels too, until they have drunk as much as they want.” She quickly emptied her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.
Matt 28:2 Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and rolled away the stone and sat on it.
Matt 28:3-5 His appearance was like lightning, and his clothes were white as snow. The guards were shaken and became like dead men because they were so afraid of him. But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus, who was crucified.
Matt 28:8-9 So they left the tomb quickly, with fear and great joy, and ran to tell his disciples. But Jesus met them, saying, “Greetings!” They came to him, held on to his feet and worshiped him.
Matt 28:18-19a Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. Therefore go and make disciples
Qtn: how does the "all authority" fit with the "therefore"? - (see note on Rom 1:4, January 27)
Esther 5:13 Yet all of this fails to satisfy me so long as I have to see Mordecai the Jew sitting at the kingʼs gate.”
Gen 29:10 When Jacob saw Rachel, the daughter of his uncle Laban, and the sheep of his uncle Laban, he went over and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. Then Jacob kissed Rachel and began to weep loudly.
Previously seen:
Gen 24:18-20 “Drink, my lord,” she replied, and quickly lowering her jug to her hands, she gave him a drink. When she had done so, she said, “Iʼll draw water for your camels too, until they have drunk as much as they want.” She quickly emptied her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.
Matt 28:2 Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and rolled away the stone and sat on it.
Matt 28:3-5 His appearance was like lightning, and his clothes were white as snow. The guards were shaken and became like dead men because they were so afraid of him. But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus, who was crucified.
Matt 28:8-9 So they left the tomb quickly, with fear and great joy, and ran to tell his disciples. But Jesus met them, saying, “Greetings!” They came to him, held on to his feet and worshiped him.
Matt 28:18-19a Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. Therefore go and make disciples
Qtn: how does the "all authority" fit with the "therefore"? - (see note on Rom 1:4, January 27)
Esther 5:13 Yet all of this fails to satisfy me so long as I have to see Mordecai the Jew sitting at the kingʼs gate.”
Wednesday, January 25, 2017
January 25 - readings for Jan 27
Today's readings: Gen 28; Mt 27; Est 4; Act 27
Gen 28:18-22 Early in the morning Jacob took the stone he had placed near his head and set it up as a sacred stone. Then he poured oil on top of it. He called that place Bethel, although the former name of the town was Luz. Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food to eat and clothing to wear, and I return safely to my fatherʼs home, then the Lord will become my God. Then this stone that I have set up as a sacred stone will be the house of God, and I will surely give you back a tenth of everything you give me.”
Esther 4:14 “Donʼt imagine that because you are part of the kingʼs household you will be the one Jew who will escape. If you keep quiet at this time, liberation and protection for the Jews will appear from another source, while you and your fatherʼs household perish. It may very well be that you have achieved royal status for such a time as this!”
Gen 28:18-22 Early in the morning Jacob took the stone he had placed near his head and set it up as a sacred stone. Then he poured oil on top of it. He called that place Bethel, although the former name of the town was Luz. Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food to eat and clothing to wear, and I return safely to my fatherʼs home, then the Lord will become my God. Then this stone that I have set up as a sacred stone will be the house of God, and I will surely give you back a tenth of everything you give me.”
Esther 4:14 “Donʼt imagine that because you are part of the kingʼs household you will be the one Jew who will escape. If you keep quiet at this time, liberation and protection for the Jews will appear from another source, while you and your fatherʼs household perish. It may very well be that you have achieved royal status for such a time as this!”
January 24 - readings for Jan 26
Today's readings: Gen 27; Mt 26; Est 3; Act 26
Acts 26:8 Why do you people think it is unbelievable that God raises the dead?
Monday, January 23, 2017
January 23 - readings for Jan 25
Today's readings: Gen 26; Mt 25; Est 2; Act 25
Gen 26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” He was afraid to say, “She is my wife,” for he thought to himself, “The men of this place will kill me to get Rebekah because she is very beautiful.”
Note: Rebekah, unlike Sarah, was not actually her husband's sister....Isaac's deception made a mockery of God's covenantal promise. Ignoring God's promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.
Previously seen:
Gen 12:13 So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”
Gen 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
Gen 26:32-33 That day Isaacʼs servants came and told him about the well they had dug. “Weʼve found water,” they reported. So he named it Shibah; that is why the name of the city has been Beer Sheba to this day.
Note: The name Beer Sheba (בְּאֵר שָׁבַע, bé'er shava') means "well of an oath" or "well of seven." According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father's. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
Matt 25:25, 30 so I was afraid, and I went and hid your talent in the ground. See, you have what is yours.... And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.ʼ
Note: The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
Esther 2:10 Now Esther had not disclosed her people or her lineage, for Mordecai had instructed her not to do so.
Gen 26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” He was afraid to say, “She is my wife,” for he thought to himself, “The men of this place will kill me to get Rebekah because she is very beautiful.”
Note: Rebekah, unlike Sarah, was not actually her husband's sister....Isaac's deception made a mockery of God's covenantal promise. Ignoring God's promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.
Previously seen:
Gen 12:13 So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”
Gen 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
Gen 26:32-33 That day Isaacʼs servants came and told him about the well they had dug. “Weʼve found water,” they reported. So he named it Shibah; that is why the name of the city has been Beer Sheba to this day.
Note: The name Beer Sheba (בְּאֵר שָׁבַע, bé'er shava') means "well of an oath" or "well of seven." According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father's. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
Matt 25:25, 30 so I was afraid, and I went and hid your talent in the ground. See, you have what is yours.... And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.ʼ
Note: The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
Esther 2:10 Now Esther had not disclosed her people or her lineage, for Mordecai had instructed her not to do so.
Sunday, January 22, 2017
January 22 - readings for Jan 24
Today's readings: Gen 25; Mt 24; Est 1; Act 24
Gen 25:22 But the children struggled inside her, and she said, “If it is going to be like this, Iʼm not so sure I want to be pregnant!”
Note: Heb "If [it is] so, why [am] I this [way]?" Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
Matt 24:37-39 For just like the days of Noah were, so the coming of the Son of Man will be. For in those days before the flood, people were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. And they knew nothing until the flood came and took them all away. It will be the same at the coming of the Son of Man.
Gen 25:22 But the children struggled inside her, and she said, “If it is going to be like this, Iʼm not so sure I want to be pregnant!”
Note: Heb "If [it is] so, why [am] I this [way]?" Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
Matt 24:37-39 For just like the days of Noah were, so the coming of the Son of Man will be. For in those days before the flood, people were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. And they knew nothing until the flood came and took them all away. It will be the same at the coming of the Son of Man.
January 21 - readings for Jan 23
Today's readings: Gen 24; Mt 23; Neh 13; Act 23
Acts 23:6-8 Then when Paul noticed that part of them were Sadducees and the others Pharisees, he shouted out in the council, “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead!” When he said this, an argument began between the Pharisees and the Sadducees, and the assembly was divided. (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.)
Acts 23:6-8 Then when Paul noticed that part of them were Sadducees and the others Pharisees, he shouted out in the council, “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead!” When he said this, an argument began between the Pharisees and the Sadducees, and the assembly was divided. (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.)
Friday, January 20, 2017
January 20 - readings for Jan 22
Today's readings: Gen 23; Mt 22; Neh 12; Act 22
Matt 22:29 Jesus answered them, “You are deceived, because you donʼt know the scriptures or the power of God.
Matt 22:29 Jesus answered them, “You are deceived, because you donʼt know the scriptures or the power of God.
Thursday, January 19, 2017
January 19 - readings for Jan 21
Today's readings: Gen 20; Mt 19; Neh 9; Act 19
Matt 21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people who will produce its fruit.
Acts 21:1 After we tore ourselves away from them, we put out to sea, and sailing a straight course, we came to Cos, on the next day to Rhodes, and from there to Patara.
Note: This marks the beginning of another "we" section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
Matt 21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people who will produce its fruit.
Acts 21:1 After we tore ourselves away from them, we put out to sea, and sailing a straight course, we came to Cos, on the next day to Rhodes, and from there to Patara.
Note: This marks the beginning of another "we" section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
Wednesday, January 18, 2017
January 18 - readings for Jan 20
Today's readings: Gen 21; Mt 20; Neh 10; Act 20
Laughter...
Gen 17:17 Then Abraham bowed down with his face to the ground and laughed as he said to himself, “Can a son be born to a man who is a hundred years old? Can Sarah bear a child at the age of ninety?”
Gen 18:12 So Sarah laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”
Gen 21:6 Sarah said, “God has made me laugh. Everyone who hears about this will laugh with me.”
Note: Gen 17:19 a tn Heb "will call his name Isaac." The name means "he laughs," or perhaps "may he laugh" (see the note on the word "laughed" in v. 17).
Laughter...
Gen 17:17 Then Abraham bowed down with his face to the ground and laughed as he said to himself, “Can a son be born to a man who is a hundred years old? Can Sarah bear a child at the age of ninety?”
Gen 18:12 So Sarah laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”
Gen 21:6 Sarah said, “God has made me laugh. Everyone who hears about this will laugh with me.”
Note: Gen 17:19 a tn Heb "will call his name Isaac." The name means "he laughs," or perhaps "may he laugh" (see the note on the word "laughed" in v. 17).
Tuesday, January 17, 2017
January 17 - readings for Jan 19
Today's readings: Gen 20; Mt 19; Neh 9; Act 19
Matt 19:20 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.”
Matt 19:23 Then Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!
Neh 9:3 For one-fourth of the day they stood in their place and read from the book of the law of the LORD their God, and for another fourth they were confessing their sins and worshiping the LORD their God.
Matt 19:20 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.”
Matt 19:23 Then Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!
Neh 9:3 For one-fourth of the day they stood in their place and read from the book of the law of the LORD their God, and for another fourth they were confessing their sins and worshiping the LORD their God.
January 16 - readings for Jan 18
Today's readings: Gen 19; Mt 18; Neh 8; Act 18
18 But Lot said to them, “No, please, Lord! 19 Your servant has found favor with you, and you have shown me great kindness by sparing my life. But I am not able to escape to the mountains because this disaster will overtake me and I’ll die. 20 Look, this town over here is close enough to escape to, and it’s just a little one. Let me go there. It’s just a little place, isn’t it? Then I’ll survive.”
21 “Very well,” he replied, “I will grant this request too and will not overthrow the town you mentioned. 22 Run there quickly, for I cannot do anything until you arrive there.”
Matt 18:3 and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!
Note: The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
Lot's hesitation:
Gen 19:16-22 When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. They led them away and placed them outside the city. 17 When they had brought them outside, they said, “Run for your lives! Don’t look behind you or stop anywhere in the valley! Escape to the mountains or you will be destroyed!”18 But Lot said to them, “No, please, Lord! 19 Your servant has found favor with you, and you have shown me great kindness by sparing my life. But I am not able to escape to the mountains because this disaster will overtake me and I’ll die. 20 Look, this town over here is close enough to escape to, and it’s just a little one. Let me go there. It’s just a little place, isn’t it? Then I’ll survive.”
21 “Very well,” he replied, “I will grant this request too and will not overthrow the town you mentioned. 22 Run there quickly, for I cannot do anything until you arrive there.”
Matt 18:3 and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!
Note: The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
Matt 18:7 Woe to the world because of stumbling blocks! It is necessary that stumbling blocks come, but woe to the person through whom they come. 8 If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire.
Note: In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.
Matt 18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.
To Peter (in the context of Peter's proclamation that Jesus is the Christ and "on this rock I will build my church, and the gates of Hades will not overpower it"):
Matt 16:19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.”
To the disciples in general (in the context of " If he refuses to listen to the church, treat him like a Gentile or a tax collector.")
Matt 18:18 “I tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.
this was while Jesus was still with them...
Matt 18:20 For where two or three are assembled in my name, I am there among them.”
Note: Unless otherwise indicated, Scripture readings and notes are taken from the NET Bible. You can find the M'Cheyne reading plan many places online, as PDFs to print out, as well as in Bible reading apps (e.g., Olive Tree) - some of my favorites include here and in the Lumina online Bible (click Daily and then select M'Cheyne in the dropdown)
Sunday, January 15, 2017
January 15 - readings for Jan 17
Today's readings: Gen 18; Mt 17; Neh 7; Act 17
Gen 18:13-15 The Lord said to Abraham, “Why did Sarah laugh and say, ʻWill I really have a child when I am old?ʼ Is anything impossible for the Lord? I will return to you when the season comes round again and Sarah will have a son.” Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.”
Note: (in regard to "impossible") The Hebrew verb פָּלָא (pala') means "to be wonderful, to be extraordinary, to be surpassing, to be amazing."
(in regard to "Sarah will have a son") 18:14 b sn Sarah will have a son. The passage brings God's promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham's offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.
Gen 18:13-15 The Lord said to Abraham, “Why did Sarah laugh and say, ʻWill I really have a child when I am old?ʼ Is anything impossible for the Lord? I will return to you when the season comes round again and Sarah will have a son.” Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.”
Note: (in regard to "impossible") The Hebrew verb פָּלָא (pala') means "to be wonderful, to be extraordinary, to be surpassing, to be amazing."
(in regard to "Sarah will have a son") 18:14 b sn Sarah will have a son. The passage brings God's promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham's offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.
Gen 18:20-21 So the Lord said, “The outcry against Sodom and Gomorrah is so great and their sin so blatant that I must go down and see if they are as wicked as the outcry suggests. If not, I want to know.”
Note: I must go down. The descent to "see" Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9.
18:21 b tn Heb "[if] according to the outcry that has come to me they have done completely." Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the "outcry" against Sodom and Gomorrah suggests.
Gen 18:22 The two men turned and headed toward Sodom, but Abraham was still standing before the Lord.
Note: Heb "And the men turned from there." The word "two" is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as "angels"), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here.
Matt 17:16-20 I brought him to your disciples, but they were not able to heal him.” Jesus answered, “You unbelieving and perverse generation! How much longer must I be with you? How much longer must I endure you? Bring him here to me.” Then Jesus rebuked the demon and it came out of him, and the boy was healed from that moment. Then the disciples came to Jesus privately and said, “Why couldnʼt we cast it out?” He told them, “It was because of your little faith. I tell you the truth, if you have faith the size of a mustard seed, you will say to this mountain, ʻMove from here to there,ʼ and it will move; nothing will be impossible for you.”
Note: The pronouns you you are plural, indicating that Jesus is speaking to a group rather than an individual
Me: It seems that Jesus is speaking to the inadequacy of the disciples both in referring to them as an "unbelieving and perverse generation"(?), but for sure in answering that if they only had the tiniest bit of faith they could have been effective, since faith the size of a mustard seed would be sufficient to move mountains. Almost like telling someone that if they had used a single brain cell they would not have made such a stupid decision.
Acts 17:5-9 But the Jews became jealous, and gathering together some worthless men from the rabble in the marketplace, they formed a mob and set the city in an uproar. They attacked Jasonʼs house, trying to find Paul and Silas to bring them out to the assembly. When they did not find them, they dragged Jason and some of the brothers before the city officials, screaming, “These people who have stirred up trouble throughout the world have come here too, and Jason has welcomed them as guests! They are all acting against Caesarʼs decrees, saying there is another king named Jesus!” They caused confusion among the crowd and the city officials who heard these things. After the city officials had received bail from Jason and the others, they released them.
Note: The attack took place at Jason's house because this was probably the location of the new house church.
Me: Jason and other church members putting themselves on the line, even posting bail and then sending Paul and Silas out of town (i.e., presumably losing the money they posted for bail and incurring any related troubles this might cause).
Saturday, January 14, 2017
January 14 - readings for Jan 16
Today's readings: Gen 17; Mt 16; Neh 6; Act 16
Gen 17:1 When Abram was 99 years old, the Lord appeared to him and said, “I am the sovereign God. Walk before me and be blameless.
Note: There are two imperatives here: "walk and be blameless [or "perfect"]." The second imperative may be purely sequential (see the translation) or consequential: "walk before me and then you will be blameless." How one interprets the sequence depends on the meaning of "walk before": (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation ("serve me faithfully"), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).
Gen 17:17-19a Then Abraham bowed down with his face to the ground and laughed as he said to himself, “Can a son be born to a man who is a hundred years old? Can Sarah bear a child at the age of ninety?” Abraham said to God, “O that Ishmael might live before you!”
God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac.
Gen 17:1 When Abram was 99 years old, the Lord appeared to him and said, “I am the sovereign God. Walk before me and be blameless.
Note: There are two imperatives here: "walk and be blameless [or "perfect"]." The second imperative may be purely sequential (see the translation) or consequential: "walk before me and then you will be blameless." How one interprets the sequence depends on the meaning of "walk before": (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation ("serve me faithfully"), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).
Gen 17:17-19a Then Abraham bowed down with his face to the ground and laughed as he said to himself, “Can a son be born to a man who is a hundred years old? Can Sarah bear a child at the age of ninety?” Abraham said to God, “O that Ishmael might live before you!”
God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac.
Note: Heb "will call his name Isaac." The name means "he laughs," or perhaps "may he laugh"
Matt 16:24-26a Then Jesus said to his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it. For what does it benefit a person if he gains the whole world but forfeits his life?
Friday, January 13, 2017
January 13 - readings for Jan 15
Today's readings: Gen 16; Mt 15; Neh 5; Act 15
Gen 16:2 So Sarai said to Abram, “Since the Lord has prevented me from having children, have sexual relations with my servant. Perhaps I can have a family by her.” Abram did what Sarai told him.
Note: Heb "listened to the voice of," which is an idiom meaning "obeyed."
sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam's obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
Gen 16:2 So Sarai said to Abram, “Since the Lord has prevented me from having children, have sexual relations with my servant. Perhaps I can have a family by her.” Abram did what Sarai told him.
Note: Heb "listened to the voice of," which is an idiom meaning "obeyed."
sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam's obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
Gen 16:9 Then the Lordʼs angel said to her, “Return to your mistress and submit to her authority.
Note: The imperative וְהִתְעַנִּי (véhit'anni) is the Hitpael of עָנָה ('anah, here translated "submit"), the same word used for Sarai's harsh treatment of her. Hagar is instructed not only to submit to Sarai's authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.
Acts 15:19-20 Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God, but that we should write them a letter telling them to abstain from things defiled by idols and from sexual immorality and from what has been strangled and from blood.
Previously seen: Gen 9:4 But you must not eat meat with its life (that is, its blood) in it.
Thursday, January 12, 2017
January 12 - readings for Jan 14
Today's readings: Gen 15; Mt 14; Neh 4; Act 14
Gen 15:6 Abram believed the Lord, and the Lord considered his response of faith as proof of genuine loyalty.
Notes: regarding "response of faith" - Heb "and he reckoned it to him." The third feminine singular pronominal suffix refers back to Abram's act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun ("righteousness"). In this case one might translate: "and he reckoned it to him - [namely] righteousness." See O. P. Robertson, "Genesis 15:6: A New Covenant Exposition of an Old Covenant Text," WTJ 42 (1980): 259-89.
regarding "genuine loyalty" - tn Or "righteousness"; or "evidence of steadfast commitment." The noun is an adverbial accusative. The verb translated "considered" (Heb "reckoned") also appears with צְדָקָה (tsédaqah, "righteousness") in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas' actions were "credited to him as righteousness for endless generations to come." Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas' loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning "loyal, rewardable behavior" here, a nuance that fits nicely in Genesis 15, where God responds to Abram's faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, "Evidence from Genesis," A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as "correct, justifiable conduct" sometimes carry this same semantic nuance (DNWSI 2:962).
sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the Lord, like Abram, God credits him with righteousness but does not credit his sins against him because he is forgiven. Justification does not mean that the believer is righteous; it means that God credits him with righteousness, so that in the records of heaven (as it were) he is declared righteous. See M. G. Kline, "Abram's Amen," WTJ 31 (1968): 1-11.
Gen 15:6 Abram believed the Lord, and the Lord considered his response of faith as proof of genuine loyalty.
Notes: regarding "response of faith" - Heb "and he reckoned it to him." The third feminine singular pronominal suffix refers back to Abram's act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun ("righteousness"). In this case one might translate: "and he reckoned it to him - [namely] righteousness." See O. P. Robertson, "Genesis 15:6: A New Covenant Exposition of an Old Covenant Text," WTJ 42 (1980): 259-89.
regarding "genuine loyalty" - tn Or "righteousness"; or "evidence of steadfast commitment." The noun is an adverbial accusative. The verb translated "considered" (Heb "reckoned") also appears with צְדָקָה (tsédaqah, "righteousness") in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas' actions were "credited to him as righteousness for endless generations to come." Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas' loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning "loyal, rewardable behavior" here, a nuance that fits nicely in Genesis 15, where God responds to Abram's faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, "Evidence from Genesis," A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as "correct, justifiable conduct" sometimes carry this same semantic nuance (DNWSI 2:962).
sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the Lord, like Abram, God credits him with righteousness but does not credit his sins against him because he is forgiven. Justification does not mean that the believer is righteous; it means that God credits him with righteousness, so that in the records of heaven (as it were) he is declared righteous. See M. G. Kline, "Abram's Amen," WTJ 31 (1968): 1-11.
Matt 14:29-31 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus. But when he saw the strong wind he became afraid. And starting to sink, he cried out, “Lord, save me!” Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”
Wednesday, January 11, 2017
January 11 - readings for Jan 13
Today's readings: Gen 14; Mt 13; Neh 3; Act 13
Gen 14: 18-20 Melchizedek king of Salem brought out bread and wine. (Now he was the priest of the Most High God.) He blessed Abram, saying,
“Blessed be Abram by the Most High God,
Creator of heaven and earth.
Worthy of praise is the Most High God,
who delivered your enemies into your hand.”
Matt 13: 18 “So listen to the parable of the sower: When anyone hears the word about the kingdom.... The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing. But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.”
Gen 14: 18-20 Melchizedek king of Salem brought out bread and wine. (Now he was the priest of the Most High God.) He blessed Abram, saying,
“Blessed be Abram by the Most High God,
Creator of heaven and earth.
Worthy of praise is the Most High God,
who delivered your enemies into your hand.”
Notes: Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah's son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.
14:18 b tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king. sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served "God Most High" (אֵל עֶלְיוֹן, 'el 'elyon) - one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother.
14:18 b tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king. sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served "God Most High" (אֵל עֶלְיוֹן, 'el 'elyon) - one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother.
Matt 13:11 He replied, “You have been given the opportunity to know the secrets of the kingdom of heaven, but they have not....
The kingdom of heaven is like....
Matt 13:24,25 ...a person who sowed good seed in his field. But while everyone was sleeping, an enemy came and sowed weeds
Matt 13:31 ...a mustard seed that a man took and sowed in his field.
Matt 13:33 ...yeast that a woman took and mixed with three measures of flour until all the dough had risen.”
Matt 13:44 ...a treasure, hidden in a field, that a person found and hid.
Matt 13:45-46 ...a merchant searching for fine pearls. When he found a pearl of great value, he went out and sold everything he had and bought it.
Matt 13:47-48 ...a net that was cast into the sea that caught all kinds of fish. When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away.
Matt 13:24,25 ...a person who sowed good seed in his field. But while everyone was sleeping, an enemy came and sowed weeds
Matt 13:31 ...a mustard seed that a man took and sowed in his field.
Matt 13:33 ...yeast that a woman took and mixed with three measures of flour until all the dough had risen.”
Matt 13:44 ...a treasure, hidden in a field, that a person found and hid.
Matt 13:45-46 ...a merchant searching for fine pearls. When he found a pearl of great value, he went out and sold everything he had and bought it.
Matt 13:47-48 ...a net that was cast into the sea that caught all kinds of fish. When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away.
Tuesday, January 10, 2017
January 10 - readings for Jan 12
Today's readings: Gen 13; Mt 12; Neh 2; Act 12
Gen 13:13 (Now the people of Sodom were extremely wicked rebels against the Lord.)
Note: "wicked and sinners against the Lord exceedingly." The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: "wicked and sinners" means "wicked sinners," the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added "against the Lord," stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mé'od, "exceedingly," translated here as "extremely").
Some use Ezk. 16:49 to downplay problems in Sodom, but it is clear that something more than lack of hospitality was going on, even by simply continuing on to read vs 50:
Ezk. 16:49-50 “ʻSee here - this was the iniquity of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help the poor and needy. 50 They were haughty and practiced abominable deeds before me. Therefore when I saw it I removed them.
Again, the Kingdom...
Matt 12:28 But if I cast out demons by the Spirit of God, then the kingdom of God has already overtaken you.
Note: (re "overtaken") The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
Gen 13:13 (Now the people of Sodom were extremely wicked rebels against the Lord.)
Note: "wicked and sinners against the Lord exceedingly." The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: "wicked and sinners" means "wicked sinners," the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added "against the Lord," stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mé'od, "exceedingly," translated here as "extremely").
Some use Ezk. 16:49 to downplay problems in Sodom, but it is clear that something more than lack of hospitality was going on, even by simply continuing on to read vs 50:
Ezk. 16:49-50 “ʻSee here - this was the iniquity of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help the poor and needy. 50 They were haughty and practiced abominable deeds before me. Therefore when I saw it I removed them.
Again, the Kingdom...
Matt 12:28 But if I cast out demons by the Spirit of God, then the kingdom of God has already overtaken you.
Note: (re "overtaken") The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
Monday, January 9, 2017
January 9 - readings for Jan 11
Today's readings: Gen 12; Mt 11; Neh 1; Act 11
Gen 11:18 When they heard this, they ceased their objections and praised God, saying, “So then, God has granted the repentance that leads to life even to the Gentiles.”
Gen 11:26c Now it was in Antioch that the disciples were first called Christians.
Gen 11:18 When they heard this, they ceased their objections and praised God, saying, “So then, God has granted the repentance that leads to life even to the Gentiles.”
Gen 11:26c Now it was in Antioch that the disciples were first called Christians.
Sunday, January 8, 2017
January 8 - readings for Jan 10
Today's readings: Gen 11; Mt 10; Ezra 10; Act 10
The Kingdom of Heaven...
Matt 10: 5 Jesus sent out these twelve, instructing them as follows: “Do not go to Gentile regions and do not enter any Samaritan town. 6 Go instead to the lost sheep of the house of Israel. 7 As you go, preach this message: ‘The kingdom of heaven is near!’
Previously seen:
Matt. 3 In those days John the Baptist came into the wilderness of Judea proclaiming, 2 “Repent, for the kingdom of heaven is near.”
Matt 4: 17 From that time Jesus began to preach this message: “Repent, for the kingdom of heaven is near.”
The Kingdom of Heaven...
Matt 10: 5 Jesus sent out these twelve, instructing them as follows: “Do not go to Gentile regions and do not enter any Samaritan town. 6 Go instead to the lost sheep of the house of Israel. 7 As you go, preach this message: ‘The kingdom of heaven is near!’
Previously seen:
Matt. 3 In those days John the Baptist came into the wilderness of Judea proclaiming, 2 “Repent, for the kingdom of heaven is near.”
Matt 4: 17 From that time Jesus began to preach this message: “Repent, for the kingdom of heaven is near.”
Saturday, January 7, 2017
January 7 - readings for Jan 9
Today's readings: Gen 9-10; Mt 9; Ezra 9; Act 9
Pre-Mosaic Dietary Laws:
Gen 9: 4 But you must not eat meat with its life (that is, its blood) in it.
Covenant between God and the earth:
Gen 9: 13 I will place my rainbow in the clouds, and it will become a guarantee of the covenant between me and the earth.
Pre-Mosaic Dietary Laws:
Gen 9: 4 But you must not eat meat with its life (that is, its blood) in it.
Covenant between God and the earth:
Gen 9: 13 I will place my rainbow in the clouds, and it will become a guarantee of the covenant between me and the earth.
Covenants and remembering:
Gen 9: 16 When the rainbow is in the clouds, I will notice it and remember the perpetual covenant between God and all living creatures of all kinds that are on the earth.”
1 Cor 11: 25 In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”
Gen 9: 16 When the rainbow is in the clouds, I will notice it and remember the perpetual covenant between God and all living creatures of all kinds that are on the earth.”
1 Cor 11: 25 In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”
Gen 9: 25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, and his brother’s name was Joktan.
Note: The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.
Note: The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.
Matt 9: 8 When the crowd saw this, they were afraid and honored God who had given such authority to men.
Note: Most witnesses (C L Θ 0233 Ë Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë 33 892 1424 al lat co and thus is surely authentic.
Note: Most witnesses (C L Θ 0233 Ë Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë 33 892 1424 al lat co and thus is surely authentic.
Following and inviting:
Gen 9: 9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. “Follow me,” he said to him. And he got up and followed him. 10 As Jesus was having a meal in Matthew’s house, many tax collectors and sinners came and ate with Jesus and his disciples.
Luke 19: 5 And when Jesus came to that place, he looked up and said to him, “Zacchaeus, come down quickly, because I must stay at your house today.”
Gen 9: 9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. “Follow me,” he said to him. And he got up and followed him. 10 As Jesus was having a meal in Matthew’s house, many tax collectors and sinners came and ate with Jesus and his disciples.
Luke 19: 5 And when Jesus came to that place, he looked up and said to him, “Zacchaeus, come down quickly, because I must stay at your house today.”
Matt 9:13 "Go and learn what this saying means: ʻI want mercy and not sacrifice.ʼ For I did not come to call the righteous, but sinners.”
Note: points to Hosea 6:6 For I delight in faithfulness, not simply in sacrifice; I delight in acknowledging God, not simply in whole burnt offerings.
Note: points to Hosea 6:6 For I delight in faithfulness, not simply in sacrifice; I delight in acknowledging God, not simply in whole burnt offerings.
Friday, January 6, 2017
January 6 - readings for Jan 8
Today's Readings: Gen 8; Mt 8; Ezra 8; Act 8
7s and 40s:
Genesis 8 seems to be filled with numbers, especially 7 and 40. While 7 is often referred to as a number of "completeness", 40 is also prominent in Bible stories. This site provides some insight into the significance of numbers in the Bible and what to look for while reading.
7s and 40s:
Genesis 8 seems to be filled with numbers, especially 7 and 40. While 7 is often referred to as a number of "completeness", 40 is also prominent in Bible stories. This site provides some insight into the significance of numbers in the Bible and what to look for while reading.
January 5 - readings for Jan 7
Today's readings: Gen 7; Mt 7; Ezra 7; Act 7
Judging...
Matt 7:1-2 (NET) “Do not judge so that you will not be judged. 2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive.
Matt 7:1-2 (Amplified Bible) “Do not judge and criticize and condemn [others unfairly with an attitude of self-righteous superiority as though assuming the office of a judge], so that you will not be judged [unfairly]. 2 For just as you [hypocritically] judge others [when you are sinful and unrepentant], so will you be judged; and in accordance with your standard of measure [used to pass out judgment], judgment will be measured to you.
Note: (Amplified Bible) This is not a prohibition of judgment, nor is it a command to stop using godly wisdom, common sense, and moral courage together with God’s written word to discern right from wrong, to distinguish between morality and immorality, and to judge doctrinal truth. There are many judgments that are not only legitimate, but are commanded (cf John 7:24; 1 Cor 5:5, 12; Gal 1:8, 9; 1 John 4:1-3; 2 John 10); however, you cannot judge another if you are committing the same type of sin.
Matt 7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.
Note: Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
Matt 6: 13 (NET) “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
Matt 6: 13 (AMP) “Enter through the narrow gate. For wide is the gate and broad and easy to travel is the path that leads the way to destruction and eternal loss, and there are many who enter through it. 14 But small is the gate and narrow and difficult to travel is the path that leads the way to [everlasting] life, and there are few who find it.
Matt 6:28 When Jesus finished saying these things, the crowds were amazed by his teaching, 29 because he taught them like one who had authority, not like their experts in the law.
Note: Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
Note: Unless otherwise indicated, Scripture readings and notes are taken from the NET Bible. You can find the M'Cheyne reading plan many places online, as PDFs to print out, as well as in Bible reading apps (e.g., Olive Tree) - some of my favorites include here and in the Lumina online Bible (click Daily and then select M'Cheyne in the dropdown)
The Amplified Bible (AMP) is an English translation of the Bible produced jointly by Zondervan (subsidiary of News Corp) and The Lockman Foundation. The first edition was published in 1965. It is largely a revision of the American Standard Version of 1901, with reference made to various texts in the original languages. It is designed to "amplify" the text by using a system of punctuation and other typographical features to bring out all shades of meaning present in the original texts. (Wikipedia)
Judging...
Matt 7:1-2 (NET) “Do not judge so that you will not be judged. 2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive.
Matt 7:1-2 (Amplified Bible) “Do not judge and criticize and condemn [others unfairly with an attitude of self-righteous superiority as though assuming the office of a judge], so that you will not be judged [unfairly]. 2 For just as you [hypocritically] judge others [when you are sinful and unrepentant], so will you be judged; and in accordance with your standard of measure [used to pass out judgment], judgment will be measured to you.
Note: (Amplified Bible) This is not a prohibition of judgment, nor is it a command to stop using godly wisdom, common sense, and moral courage together with God’s written word to discern right from wrong, to distinguish between morality and immorality, and to judge doctrinal truth. There are many judgments that are not only legitimate, but are commanded (cf John 7:24; 1 Cor 5:5, 12; Gal 1:8, 9; 1 John 4:1-3; 2 John 10); however, you cannot judge another if you are committing the same type of sin.
Matt 7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.
Note: Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
Matt 6: 13 (NET) “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
Matt 6: 13 (AMP) “Enter through the narrow gate. For wide is the gate and broad and easy to travel is the path that leads the way to destruction and eternal loss, and there are many who enter through it. 14 But small is the gate and narrow and difficult to travel is the path that leads the way to [everlasting] life, and there are few who find it.
Matt 6:28 When Jesus finished saying these things, the crowds were amazed by his teaching, 29 because he taught them like one who had authority, not like their experts in the law.
Note: Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
Note: Unless otherwise indicated, Scripture readings and notes are taken from the NET Bible. You can find the M'Cheyne reading plan many places online, as PDFs to print out, as well as in Bible reading apps (e.g., Olive Tree) - some of my favorites include here and in the Lumina online Bible (click Daily and then select M'Cheyne in the dropdown)
The Amplified Bible (AMP) is an English translation of the Bible produced jointly by Zondervan (subsidiary of News Corp) and The Lockman Foundation. The first edition was published in 1965. It is largely a revision of the American Standard Version of 1901, with reference made to various texts in the original languages. It is designed to "amplify" the text by using a system of punctuation and other typographical features to bring out all shades of meaning present in the original texts. (Wikipedia)
Wednesday, January 4, 2017
January 4 - readings for Jan 6
Today's readings: Gen 6; Mt 6; Ezra 6; Act 6
Nephilim - Famous men and generic giants...
Gen 6: 4 The Nephilim were on the earth in those days (and also after this).... They were the mighty heroes of old, the famous men.
Notes: tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).
Gen 6: 9 This is the account of Noah. Noah was a godly man; he was blameless among his contemporaries. He walked with God.
Nephilim - Famous men and generic giants...
Gen 6: 4 The Nephilim were on the earth in those days (and also after this).... They were the mighty heroes of old, the famous men.
Notes: tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).
This observation is parenthetical, explaining that there were Nephilim
even after the flood. If all humankind, with the exception of Noah and
his family, died in the flood, it is difficult to understand how the
postdiluvian Nephilim could be related to the antediluvian Nephilim or
how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.
Gen 6: 9 This is the account of Noah. Noah was a godly man; he was blameless among his contemporaries. He walked with God.
Note: The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”
Note: Unless otherwise indicated, Scripture readings and notes
are taken from the NET Bible. You can find the M'Cheyne reading plan
many places online, as PDFs to print out, as well as in Bible reading
apps (e.g., Olive Tree) - some of my favorites include here and in the
Lumina online Bible (click Daily and then select M'Cheyne in the
dropdown)
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