Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

Included within the collection, Psalms of Ascent, this hymn speaks to the importance of establishing a legacy and lineage that is aligned with the sovereign will of God. As Jewish pilgrims would travel up to the temple, this psalm would have reminded them that the city had always been dependent upon the Lord, either for protection or deliverance. Man may attempt to build a giant tower unto the heavens, but if it is not erected according to the will of God, it shall come crashing down and the builders scattered. Judah tried to save their kingdom from the Babylonians, even though the prophet Jeremiah exhorted them to surrender intact. Despite their efforts, Judah was met with the severe hand of the Lord’s judgement and their kingdom fell, the city burned and their people taken captive. It is absolutely futile to build a future that is either void of or in opposition to the will of the Lord. Children, are no different. They are not intended to be a by-product of human achievement, but a blessing unto their parents, properly raised and instructed with godly wisdom and reverence, a weapon of righteousness and a strong guard of defense.

(Genesis 11:1-9; Job 42:2; Proverbs 19:21, 21:30; Isaiah 54:13; Jeremiah 25:8-14; John 15:5; Acts 5:39; Ephesians 6:4)

As this collection of wisdom comes to an end, the Preacher encourages the congregation to make the most of life, specifically by fearing the Lord and taking hold of his Word as soon as possible. By so doing, the individual will be better prepared and equipped for the journey ahead, the subsequent years enriched by the Lord’s presence and guidance. A life lived according to the Lord’s will is pleasing to him, but is also sure to be filled with purpose, protection and provision. In closing, the Preacher stresses the value of his instruction, because it is not from him, but in fact direct revelation from God.

(Joshua 23:11; Psalm 25:4-5, 32:8, 119:9, 105; Proverbs 1:7, 9:10; Isaiah 48:17, 58:11; Jeremiah 29:11; Mark 13:33; Romans 12:2; 1 Thessalonians 5:18; James 4:15; 1 Peter 2:15; 1 John 2:17)

Paul begins by explaining the sin-sick nature of all mankind. Often referred to as the Adamic Nature, everyone is born into sin, a condition that describes an individual’s propensity to serving their own desires, breaking the righteous moral standards of God. The result of this condition, if not corrected, is eternal death and separation from the Lord. All sinners are dead-men walking, unable to change their condition or direction. Some theologians call this condition Total Depravity, or Human Inability. But God, says Paul, intervened on behalf of his people, motivated by his tremendous love and concern for them. The repeated adjective, dead, is intentionally used to describe man’s helpless sinful condition. This coupled with dynamic action phrases that completely attribute the work of salvation to God, explains the doctrine of Sola Gratia; saved by God’s Grace Alone. In addition to being reconciled to God by grace alone through Christ alone (Solus Christus), believers, both Jews and Gentiles, are also unified together as one. By referring to all believers as fellow citizens, an important and commonly used term within the Roman Empire, Paul reinforces the fact that now their allegiance and identity is not determined by their physical address or the society/culture where they live, but by Jesus Christ who ransomed them from death and sin.

(Psalm 14:2-3, 53:2-3, 51:5; Matthew 20:28; Romans 3:9-20, 5:12, 6:1-10, 12:5; 1 Timothy 2:5-6; 1 Peter 1:18-19)

Paul writes this letter to the Ephesian church from incarceration in Rome, as he is being persecuted for preaching the gospel, hence a prisoner “of” Christ Jesus for the benefit of the church. Although many non-Hebrew people were saved by their faith during the Old Testament period and prophecies foretold of believers from many nations, Christ had not yet come, which ultimately disclosed God’s eternal plan to redeem all people groups from the world. All who profess faith in the Lord, throughout time, across cultural and ethnic barriers, are all unified into one body, with one spirit, in one faith. The Messiah had come, the veil was torn and now all believers have direct access to Him. The apostle follows with a doxology, a prayer of praise and plea for spiritual strength. Paul has come to know and appreciate the depths and power of Christ, leading him to pray for the church, that they will mature deeply in their faith, perhaps to the extent that they too will boldly give their lives for the sake of the gospel.

(Genesis 12:1-3, 17:4-6; Isaiah 66:18-21; Romans 6:18, 22; 1 Corinthians 6:19-20, 7:22; Galatians 1:10; Titus 1:1; Hebrews 6:19-20, 10:19-20; Revelation 7:9-10)

As a prisoner, specifically one who is willingly restrained for the sake of another, displays the transformational power of Jesus Christ. This is the very power that regenerates the heart of his people, enabling and equipping them to be formidable agents of righteousness. The major themes of this epistle culminate here, as the truth and potency of the gospel produces the resulting unification that strengthens and molds the church into the fullness of Christ. Paul reminds the Ephesians that they too were once outsiders, agents of the flesh, but by the grace and mercy of the Lord they were delivered from the dark into the light. Now they find themselves inheritors of the vast wealth and endless provision of God. It was indeed the sovereign work of God that altered them, but it is also vital to notice the apostle’s words of admonishment. Paul urges the church to take action, to take responsibility for their lives which should bear witness of Christ as an outpouring of their gratitude and obedience.

(Romans 8:29, 12:2; 1 Corinthians 15:49; 2 Corinthians 3:18, 5:17; Philippians 1:27; Colossians 1:10; Hebrews 4:12; James 1:21; 1 Peter 1:23)

The apostle’s plea to the church persists as he encourages them to model the same love they received and experienced in Christ. Because Jesus displayed the ultimate example of love, willingly giving his life for them, they too should live a life emanating sacrificial love. Paul gives practical examples of this within the context of a marital relationship. Scripture sets forth an intentional hierarchal structure for the family which is commonly known as Complementarianism. This theological view expresses the equal worth or value of men and women, yet designates their distinct complementary roles. Many reject this view and cling to what is called Egalitarianism, which states that both men and women are equal across the board, including their functional roles in leadership. It is abundantly clear from this passage that God has designed the marriage to exemplify the union of Christ as the bridegroom and the Church as the bride. Just as Christ is the head of the church, the man is to be the head of the family. Close attention should be had at how the man is to lead the wife. What scripture does not say is the man should wield his authority over his wife as a dictator, but rather to love and serve her sacrificially, just as Christ does for the church. Jesus emptied himself for the sake of the church, coming to serve and not to be served. A husband therefore should serve his wife in the same way, honoring her, pursuing her, attributing to her great value. The wife represents the church. As the bride of Christ looks to her bridegroom for care and leadership, so the wife respectfully accepts her husband’s provision and direction. If adhered to correctly the marriage becomes a unification into one flesh, a single body that accomplishes a shared goal and purpose; to display love and bring glory to God.

(Genesis 2:24; Isaiah 62:5; Hosea 2:19-20; Matthew 20:28; Mark 2:19-20, 10:45; John 3:29; Colossians 3:18; Revelation 19:7, 21:2)

Love and respect should be mutually reciprocated in every relationship, not just marriages. Here the apostle addresses the relationship between children and their parents, in addition to slaves and their masters, which can also be translated to employer and employee affiliations. By definition a relationship is a shared bond, requiring commitments from both parties. When each individual operates with earnest care and concern for the other, regardless of the classification of the relationship, it will flourish, benefitting all who are involved. Essentially loving your neighbor/father/mother/brother/employee/etc with the love exemplified in Christ. In closing, Paul promotes practical ways to implore the might and power that is available to the church so that they can stand firm and oppose the evil forces. The truth is described as a belt because it holds and fastens all of the armor together in place. As a breastplate, the righteousness of God one receives from Christ renews and guards the heart, the character of the believer. Because the assurance of the gospel has taken root, the shoes represent the believer's sure footing, the dedication and the willingness to charge ahead. Soldiers wrapped their shields with animal skin that was dipped in water, which extinguished the flaming arrows lofted from their enemies. Similarly, faith in sound doctrine prevents the enemy from their attempts to penetrate with flammable deceit. The helmet protects the eyes and brain, allowing the soldier to see and reason clearly through the lens of their salvation. The sword, the only offensive piece of armor, is a weapon most effectively used to attack and counter-attack the enemy of temptation and sin.

(Exodus 20:12; Proverbs 6:20; Isaiah 59:17; Matthew 22:37-40; John 13:34; Romans 13:8-10; 2 Corinthians 10:4; Galatians 5:14, 6:2; 1 Peter 5:8-9)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

A significant aspect of being grateful for the Lord’s protection is not only acknowledging the benefits of the rescue, but recognizing the calamity that could have been. This psalm of ascent, one of sincere thanksgiving, sings praise to the Lord for his continued refuge. Many times throughout history Israel had been miraculously spared from destruction, particularly as they were grossly outnumbered and surrounded. The psalmist (king David) reminds the nation of Israel how they have profited by the divine hand of the Lord and calls them to glorify his name. As their political and spiritual leader, David understands that both he and the nation (Israel) are totally dependent upon the Lord. They are truly blessed for their God is both sovereignly high above the earth, but also near, dwelling with them and intervening on their behalf.

(Exodus 25:8; Leviticus 26:12; Psalm 34:7, 118:10-11, 125:2; Isaiah 8:9-10; John 14:23; Acts 17:27; Romans 8:31; 2 Corinthians 6:16; Hebrews 13:5-6; Revelation 21:3)

These words of wisdom from the Preacher seek to communicate the importance of living a life of prudence, working with intention and direction, especially because the future is uncertain. Planning ahead and being properly prepared are vital to stewarding what the Lord has given. Because we do not always know what tomorrow holds or understand the mysteries of life, taking chances and trusting God is also key to a fulfilled life. Many can get bogged down in the planning, attempting to wait until what seems to be the perfect moment; however, this often leads to what is called “paralysis by analysis.” At the end of the day, faith in the sovereignty of God can provide a great sense of peace and assurance. Whether the plans of man are blessed or failures ensue, God is still good and has promised to sustain his people. He has promised to work all things together for the good of those who are called according to his purpose. Therefore man should seek to honor the Lord with their efforts, trusting in Him for the increase, even finding joy and purpose in the midst of trouble.

(Psalm 90:12; Proverbs 4:25-27, 14:15, 16:9, 21:5; Romans 8:28; 1 Corinthians 4:2, 10:31; Ephesians 2:10, 5:15-16; Colossians 3:17, 23-24; 1 Peter 4:10)

Paul endearingly calls the Galatians foolish, and rightly so. They had received such grace and freedom, complete forgiveness of sin, a life fulfilled with joy and purpose in Christ. But now, Paul says, it appears that someone has cast an evil spell on them, deceitfully entrancing them into forfeiting liberation for chains of imprisonment. Old Testament history makes it abundantly clear that the law never had the ability to give life, but was intended to communicate humanity’s reliance upon God for salvation. Even Abraham, the patriarchal pinnacle of Judaism, was found righteous before God because of faith and not by any works. But yet the Galatians were willing to choose a life of striving to achieve the unachievable. The law is like a double sided mirror, reflecting both God’s perfect righteousness and man’s inability. On one side it defines the holy nature and perfectly pure standard of God. The other side of the mirror exhibits mankind’s incompetence to meet such an impeccable and sacred standard. Paul was perplexed how the Galatian believers could experience the supernatural movement of the Holy Spirit in their lives and then think that they could sustain or improve upon that by any effort of their own. By faith in Christ, believers become inheritors within God’s family, therefore receiving salvation as a gift of inheritance, not as if it was earned or achieved.

(Genesis 15:6; Ezekiel 18:24; Habakkuk 2:4; Romans 4:3-5, 10:4; 1 Corinthians 1:23-24; Ephesians 2:4-10; Titus 3:7; Hebrews 7:19, 11:8, 17-19)

In order to combat the heretical Judaizers and firmly root the Galatian believers in sound teaching, the apostle Paul draws out the truth of the gospel, pure doctrinal salvation. All mankind is born into sin and therefore born under the curse of the law, separated from God. Strive as they may, complete adherence is utterly impossible, rendering all humanity unable to obtain the glory of God. To put it simply, mankind cannot appease God by living a “good” life, all are incapable of saving oneself. Therefore, God sent his son into the world to identify with sinners, although he himself was without sin, accomplished what man could not, upholding the fullness of the law. Jesus Christ bridged the gap between perfect God and sinful man, making reconciliation possible. This is the gospel, the good news that can be proclaimed in victory by those who have faith in Jesus. This refers to the doctrine of penal substitution, substitutionary atonement, or what is also called the great exchange. Exchange meaning that Christ took the sinner’s place. When God the Father looked down at the cross, He saw the sin of man, and now when He looks at those of faith, He sees the righteousness of His Son. Often the word GRACE is used as an acronym to describe this exchange: God’s Riches At Christ’s Expense. Because those of faith become eternally connected to His Son, they are then adopted by God the Father into His eternal family.

(Leviticus 17:11; Isaiah 53:4-12, 64:6; Matthew 5:17-18; John 1:12; Romans 3:23-25, 8:15; 2 Corinthians 5:21; Galatians 3:13; Ephesians 1:5; 1 Peter 2:24, 3:18; 1 John 3:1)

Paul urges the Galatians to realize that there is no replacement for Christ, nor can there be found any other freedom apart from him. To return to the law null and voids the relevance of Christ in their life, because they are rejecting the complete efficacy of his atoning work. There is no alternative for or addendum to salvation, only Christ. The false teachers who plagued the Galatians did not understand that circumcision (which can be a metaphor for the whole law) does not have any value in and of itself. It is only an outward mark. Circumcision identified those as God’s people, set apart as his chosen. What really mattered was the faith on the inside, the commitment and obedience of God’s people towards him. Paul knows that if he can get the Galatians to stand firm in the righteousness of Christ, then a life that models Christ will be resulted. The opposite is also true; if they are are not firmly anchored with biblical truth, their lives and faith will be easy tossed to and fro, resulting in unstable works of the flesh. This is a clear sign with which they measure themselves, as well as the false teachers. Only a good and faithful tree, rooted in the truth of Christ, will bear good fruit. All others will bear rotten fruit.

(Deuteronomy 10:16, 30:6; Jeremiah 4:4; Matthew 7:15-20; Luke 6:43-44; John 15:4-5; Romans 2:28-29; Ephesians 4:14; Colossians 2:11-12; 1 Peter 5:9)

As the apostle Paul further opposes the notion that keeping the law produces salvation, he reverses it, by explaining that salvation actually produces a life that fulfills the law of Christ. When an individual professes faith in Christ, becomes justified by the sacrificial work of Christ, they are saved unto works. James argues this in his epistle, stating that good works are actually evidence of a saving faith, not the other way around. Faith is not the evidence or outcome of works. It is with this line of reasoning that he further exhorts the Galatians to examine themselves, to examine one another. This practice will produce a constant state of purification and reforming within their hearts, which naturally gives way to proper church discipline (v.1) and healthy Christian fellowship (v.2). The law that Christians should focus on fulfilling (the law of Christ) is mentioned in the previous chapter, which is quoted from Matthew 22, where Jesus says that the ultimate commandments are to love God and to love others. According to Paul, a genuine believer and follower of Christ will witness this fulfillment in their own lives, thus providing assurance and a solid foundation on which to stand. In closing, Paul assures his audience that the Judaizers do not pass this smell test. They expose themselves by way of their fruit, for they do not seek the good of those they teach, but to make much of themselves.

(Matthew 7:15-20, 22:37-40; 2 Corinthians 11:13-15; Ephesians 2:10, 5:11; 2 Timothy 4:1-5; James 2:14-18; 2 Peter 2:1-3)

The apostle Paul opens this epistle with an earth-shattering force of theological truth. The bulk of the chapter (vv.3-14) is one continuous expression of the gospel that expands from eternity past into the eternal future, encompassing the cohesive work of the Triune Godhead. God the Father is seen initiating the work that is accomplished through Christ which is applied by the Holy Spirit. Predestination is one of the greatest, most misunderstood and widely hated doctrines of all scripture; nevertheless it is the thread that pulls all of these verses together. Paul views and describes this infamous doctrine as a sovereignly dispensed blessing and is the focus of his thanksgiving in the latter part of this portion of verses. Three variations of the word blessing are intentionally used in verse 3 to describe the source, the substance and the significance of what is in focus: the plan of salvation that was established before creation and accomplished at the appointed time. God the Father is praised (Blessed) for he is the source from which the blessing comes. The Son is the substance of the blessing, as he is the One sent to acquire it. The Spirit of God details the significance of the blessing as he applies the eternal, imperishable inheritance. Like it or not, predestination, or election, is the truth found in scripture stating that specific individuals are chosen in Christ before the world ever existed. Many despise this scriptural truth, primarily stating that it renders God unjust because he chose some and not others. This argument is nonsensical, for true justice would be that not one person is chosen, as all mankind falls short of God’s righteousness and deserve death. This serves to glorify the grace and mercy of God, in understanding that none deserve salvation, yet many are saved. For this reason God’s people are moved to glorify his name to the ends of the earth.

(John 6:44, 15:16; Romans 3:23, 6:23, 8:29-30, 9:11, 14-16; 2 Thessalonians 2:13; 1 Peter 2:9; 1 John 3:2; Revelation 13:8, 17:8)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm is one of fifteen (120-134) poems, referred to as Psalms of Ascent, and were sung by Hebrew pilgrims as they travelled to Jerusalem for the three annual festivals (Passover, Pentecost, Tabernacles); ascending up the sloped terrain towards the temple mount. The ascent was not only a literal and physical climb, but it also pictured the spiritual faith journey of God’s people. The climb pictures God’s work in salvation as those of faith rely on the protection and providence of the Lord through the perilous voyage. The Creator of heaven and earth is most certainly able to control the slippery rocks of Jerusalem, keeping the feet of his sojourners safely on solid ground. God’s people, as they scaled the treacherous paths and cliffs, would fix their attention high upon the house of the Lord. Their goal was set on reaching Zion, the stronghold and fortress of God, His dwelling place. Christians can cling to the same promises by keeping their eyes upon Jesus, by looking full in his wonderful face, so that the things of earth will grow strangely dim in the light of his glory and grace.

(1 Samuel 2:9; 2 Chronicles 20:12; Proverbs 3:23; Isaiah 53:5, 54:17; Jeremiah 3:23; John 10:28-29; Romans 8:38-39, 10:13; Philippians 4:19; 2 Thessalonians 3:3; Hebrews 12:2; 1 John 5:18, Revelation 7:16)

The Preacher paints wisdom and foolishness in stark contrast, particularly pointing out the dangerous influence and sabotaging nature of folly. An individual can practice a lifetime of wisdom and honor, yet only one act of folly can bring everything to ruins. This is the calamitous nature of sin. Not only can sin effect the individuals life, it can also influence and infect those around them. For the Preacher, this is often recognized in leadership. Those in positions of authority and power often make foolish choices, possibly spoiling a lifetime of honest work and negatively influencing a wide number of those under their jurisdiction. Sin, due to its abundance and influence in the world, has created an inverted reality where foolish people are promoted to leadership roles and those with wisdom are overlooked and ignored. Although sin often appears to rule this world, the need for discipline, prudence and righteous wisdom is all the more important and necessary.

(Genesis 4:7; 2 Samuel 24:10-17; Proverbs 13:6, 14:12; Isaiah 59:2; John 1:5, 10:10; Romans 8:13; 1 Corinthians 5:6; Galatians 6:7-8; Ephesians 4:18; James 1:15)

Paul’s humility and self-abasement is a model example to any Christian, which the apostle intentionally uses in juxtaposition to the prideful nature of the false teachers. The apostle begins this section of the letter with a humble gesture, requesting the Corinthians to appease his emotions as he explains the depths of his love and concern for them. In one sense Paul feels that his “jealousy” is a bit ridiculous because the believers in Achaia are really the Lord’s and not his, yet because the apostle was used to initiate their faith and walk with Christ, he has a profound connection and responsibility for them. Paul is being brutally honest and real with the Corinthians, so that they may take heed concerning the dangers of being led astray by these deceitful workers (v.13). The term “super-apostles” seems to be a bit tongue-and-cheek, sarcastically exposing the real identity of those who were creating strife and division among the congregation. By creating confusion and disunity among the believers, Satan’s servants (vv.14-15) are actually introducing a different gospel, attempting to seduce the Corinthians into abandoning the true faith. Paul wisely draws a great distinction between the two opposing parties. While the false teachers glorify themselves, pushing their own agenda, Paul seeks to glorify the Lord, only boasting in his weaknesses as he fulfils the will of God. All of the apostle’s sufferings for the sake of the gospel may appear to be foolish to the spiritually blind, but they in fact highlight the power and provision of God.
 
(Proverbs 3:34, 22:4; Matthew 23:12; Luke 18:14; John 3:30; Romans 5:3-5, 16:17-18; 2 Corinthians 12:10; James 1:2-4; 3:16, 4:6, 10; 1 Peter 5:5-6)

In the previous chapter, Paul differentiated himself from the false teachers that plagued the Corinthian church by comparing his humility and obedience to their pride and ulterior motives. Paul persists in emphasizing this disparity by sharing his unique experience and authority as set apart by God. Although Paul seems to be speaking of another man, most scholars agree that this is the apostle’s humility forming his delivery, speaking in the third-person. Paul was converted personally by the resurrected Jesus, was taught gospel doctrine by Jesus, was commissioned by Jesus, and is now sharing one of the most unique experiences mentioned throughout all of scripture. Paul is in a very niche group of men who have been allowed to witness the realities of heaven and the glory of God in this life. This encounter elevates and testifies to Paul’s validation and position as a verified minister and mouthpiece of the Lord. Even though Paul has been endowed and trusted with such great authority, he is still a man in the flesh, replete with faults and infirmities. After meekly flashing his apostolic credentials, Paul bluntly questions their reasoning and grounds for suspicion. The apostle stuck to the gospel, exercised great patience with their spiritual immaturity and never took advantage of them financially. So where was the deceit?, Paul asks. Because the Corinthian believers were weak, unwilling to defend Paul before the false teachers, he fears that they will also fail to stand up for the true gospel.

(Matthew 7:15-20; Acts 9:15-16, 22:14-15; Romans 1:1; 1 Corinthians 16:13; Galatians 1:1, 11-12; Ephesians 4:14, 6:11; 2 Thessalonians 2:15)

Paul’s bold imperatives to the Corinthians carry all the way to the end of this epistle. In fact, most bible translations label this last section Final Warnings. The fact that many of the believers in Corinth are falling prey to false teachers is no laughing matter. If division and doubt is so easily sown amongst them, there is reason to doubt their faith. The apostle lovingly but firmly calls them to test their faith, to examine the fruits of their faith. Real signs of conversion by the gospel are adhering to and standing in sound doctrine, having and displaying sacrificial love for others, seeking unity with fellow believers, striving for and achieving spiritual growth. Each of these proofs of salvation seem to be in question, therefore it was of the utmost importance that the Corinthians take a close, hard look at themselves. While the apostle’s tone may seem harsh, discipline and correction is a part of true love. The theologian, Warren Wiersbe, is quoted, “Truth without love is brutality, and love without truth is hypocrisy. Paul could not afford to spare the truth of which the Corinthians so desperately needed to hear, and did so out of a genuine love and concern. Rebuke and conviction may be uncomfortable, but it far surpasses the outcome of remaining on a destructive path.

(Psalm 141:5; Proverbs 3:11-12, 12:1, 27:6; Romans 16 16:17-18; Galatians 6:1; Ephesians 4:15; Philippians 2:12; 2 Timothy 4:2-5; Revelation 3:19)

This epistle, widely believed to be the first one written by the apostle Paul, draws a line in the sand, adamantly condemning those who taint the gospel and warning those who would entertain such blasphemy. In this particular case Paul specifically opposes legalism. A group known as Judaizers were attempting to seduce the believers in the region of Galatia into abandoning the freedom they had found in the grace of God through Jesus. These legalistic Jews were teaching that salvation through Christ was not enough, emphasizing that strict adherence to the Law was necessary to achieve spiritual redemption. Their ideals clearly elevated human ability while minimalizing the sufficiency and proficiency of the cross. By highlighting the sovereignty of God, Paul strategically defends the true nature of salvation. The theme of God’s sovereign work runs through the entire chapter. Right from the beginning, within the opening greeting, the apostle intentionally reinforces that it was God who established him as an apostle (not a man), God who raised Jesus from the dead, God who dispenses grace and peace, all that was accomplished by Christ for the purpose of salvation fulfilled the exact will of God, and therefore all glory and credit is due to God alone. Paul uses his own testimony as a former zealot of Judaism in order to expose the inability and fallibility of man in light of the divine intervention of God which takes place in salvation. It is indeed God who saves, hence it is impossible for man to add to or maintain it. The severity of this blasphemy can be measured by Paul’s reactionary judgement upon them with the use of the word anathema (translated accursed). Reserved for only those who stand in total opposition to God, this literally means “May God damn them to hell,” or “May God curse them unto total destruction.” Not only is this condemnation shockingly abrasive, but Paul repeats it, making sure that he is absolutely clear concerning the gravity of this error. To spread such false information not only causes others to stumble far from God, but it pollutes the nature of God and robs Him of his glory.

(Psalm 115:1; John 1:12-13; Acts 14:11-15, 4:12; Romans 1:21-23, 11:36; 1 Corinthians 4:7; Ephesians 2:8-9, 3:20-21; 2 Timothy 1:9; Titus 3:5)

Before introducing the doctrinal essence of the gospel, which refutes the accursed agenda of the Judaizers, the apostle Paul continues to validate his credentials as a foundational leader of Christ’s church. By mentioning his travels to Jerusalem, meeting with those who “seemed” influential, and his rebuking of Peter, the apostle confirms his apostolic status. Not only was Paul set apart and commissioned by Jesus himself, but the apostle was clearly recognized by the leaders of both Judaism, as well as the first century church leadership. By using several variations of the Greek word dokeó (to suppose, or to seem) within the narrative of his Jerusalem meeting, Paul compounds the notion that whatever authority any leader may “seem” to have, Christ has sole authority and sovereignty over the church. This point continues to oppose the idea that man plays any part in his salvation, reducing the ceremonial law of Judaism obsolete in terms of effectiveness for salvation. Paul’s rebuking of Cephas (Peter) proves that he possesses divine direction and wisdom from God as he corrects the leader of Jesus’s innermost twelve for being hypocritically legalistic. Then Paul drops the theological hammer: justification by faith alone in Christ alone. Paul reasons that it is clearly impossible to uphold the law perfectly. To infract the law, even minutely, is to be labeled a law breaker. Therefore, to be justified before God, to be declared innocent in the presence of a righteous God, is only available through faith in his Son. A transgressor is not the man who turns from the law and finds freedom in Christ, but rather the man that turns from Christ and goes back to himself and the law. In the end, Paul shares the Christian experience of conversion; being changed by Christ, sharing in his death and led into a newness of life that is empowered by Christ.

(Matthew 28:18; Romans 3:23-24, 28, 4:5; Galatians 3:11; Ephesians 1:20-23, 2:8-9, 5:23; Philippians 2:9-11; Colossians 1:13-14, 18; Titus 3:4-7; Hebrews 4:14-15, 9:11-15, 10:1-10; 1 Peter 3:22)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm is the sixth and last of the collection of hymns referred to as the Hallel Psalms, meaning prayer and/or song of praise, which were used every year to collectively celebrate the Passover. The repetitious use of the phrase, “His steadfast love endures forever,” is proclaimed by three distinct voices: that of Israel, the house of Aaron, and those who fear the Lord. This three-prong repetition emphasizes the character of God and the universality of salvation as being praised by the nation state of Israel (insiders-Jews), the spiritual priesthood of Israel, and all peoples throughout the nations of the world (outsiders-Gentiles). After such praise, the psalm then describes what these various people groups have in common. Each of the three have called out to the Lord in distress, found refuge in Him, received salvation from Him, and ultimately sing praises to Him. This chain of events clearly represent the stages of experience in salvation; referencing the destitution of all mankind in sin, seeking the Lord out of such need, experiencing the providence and sovereignty of God as brought from death to life, naturally concluding with praise given to the rejected stone that became the cornerstone (Jesus Christ).

(Isaiah 28:16; Matthew 21:42; Mark 12:10; Luke 20:17; John 5:24; Acts 4:11; Romans 6:23; Ephesians 2:20; 1 Peter 2:4-8)

The righteous and the wicked seem to both suffer and prosper equally, regardless of their actions. The Preacher points out the unfortunate reality that good things happen to bad people, and adversely bad things happen to good people. Because the just and the unjust will both suffer the fate of death, all of life seems vain or pointless. Therefore, the writer stresses the importance of enjoying what you can in life while it exists. The unpredictable outcomes of life seem to propagate at random, unfairly distributed amongst all people unconditionally without rational rhyme or reason. The fastest does not always win the race, the wise are not always rewarded, the strong do not always overcome in battle. Although the bulk of this text looks like it endorses an antinomian life, one that disregards the law of God and allows the individual to live however they desire, the Preacher still emphasizes the dangers of sin and the benefits of wisdom. The intentional structure of these passages focus on the negative, allowing the Preacher to relate to his audience, who undoubtedly has perceived the imbalances of life. Those who have the wisdom of God and have received faith in God, are assured with a substantial hope in the promises of God. God’s people know that He has a sovereign plan which can be trusted, regardless of the outcomes or how things may appear on the surface.

(Psalm 37:5, 112:7; Proverbs 3:5-6; Isaiah 26:3, 41:10, 55:8-9; Jeremiah 29:11; Romans 8:28; 2 Corinthians 12:9; Philippians 4:6-7; 1 Thessalonians 5:16-18; Hebrews 11:1, 13:8; James 1:2-4)

There is both a defense made to authenticate the ministry of the apostle, as well as an appeal to the Corinthians, urgently calling them to forsake their worldly perspective and to see with their spiritual eyes. Several false teachers had crept in among the congregation, enticing some to forsake the true gospel Paul had delivered to them, which then led to attacks on the apostle and his ministry efforts. The gospel is a polarizing tool. It will simultaneously offend the unrighteous and encourage the righteous. Those living apart from God, or in opposition to God, are confronted in their sinful choices and become quickly agitated by the truth, unwilling to surrender their control. However, the righteous, those who have been redeemed through faith, welcome such truth and correction for they know that it carries them closer to God and is part of the process of being conformed to the likeness of Christ. This explains the paradoxical view-points in this chapter: that of the worldly and the godly. While it may appear to the world that the apostles are poor, in actuality they possess limitless imperishable riches in Christ. Although they are beaten and imprisoned, the gospel that lives within them provides eternal life and ultimate freedom. Therefore, Paul calls the Corinthians to “widen their hearts,” that is to view life as an adopted child of God, not through the limitations of fallen man. The apostle also warns the congregation about being in certain relationships with those who hold opposing views. Such relations can cause the righteous to yield up their beliefs, negatively impacting their walk with Christ and compromising their faith. The quotation of Old Testament scripture reminds the church that God has always called his people to stand apart from the world, so that their light may draw others to Him.

(Leviticus 26:11-12; Isaiah 52:11; Ezekiel 20:34, 37:27; Matthew 5:14-16; Romans 5:3-5; 1 Corinthians 15:33; 2 Corinthians 4:8-11; Ephesians 5:7-11; Philippians 2:14-16; 1 Peter 2:9)

Paul seeks to motivate the Corinthians into perpetual action. Over the past few chapters, the apostle has impressed upon the church the fact that they were uniquely chosen by God, prepared for the great purpose of sharing and living out the gospel before the world, as well as being recipients of the kingdom as adopted children of God. Therefore the church should cling to these promises, putting their faith and their knowledge of God into momentous movement. Paul commends them by making mention of their spiritual growth which was evidenced by their reaction to his correction. Throughout a series of correspondences and visits, the church and the church-planters had experienced some tough and sorrowful exchanges. However, in the end, their repentant hearts had given Paul much confidence and joy. Although it was painful to have such unpleasant confrontation, it proved beneficial for the congregation’s sanctification. Apparently there were only a few who had to be driven out from them, while the majority of the church members took the apostle’s rebuke to heart, implementing the necessary changes to maintain their fellowship.

(Psalm 141:5; Proverbs 10:17, 15:32, 19:20; 2 Corinthians 2:4; Ephesians 2:10; 1 Thessalonians 4:7-8; Hebrews 12:11; 2 Peter 1:3-8; Revelation 3:19)

As the Corinthians grew in their faith and knowledge of the Lord, a clear sign of their expanding obedience to God would be witnessed through their generosity towards others. What one does with their money is a reflection of the heart’s desire and spiritual maturity. Paul uses the church in Macedonia as an example. Even during extreme drought and poverty, the Christians there were inspired by the Holy Spirit to be joyously diligent in their sacrificial giving. Giving out of abundance might display some charity, while giving abundantly out of desperation is a true model of Christ. This type of worship, giving from a cheerful heart, cannot be commanded. A generous heart does not need to be told, but acts of its own volition. The church in Corinth had shown progress in their discipline and eagerness to give and the apostle hoped that they would continue to mature in this capacity. Paul earnestly prayed that the Corinthians would see their finances as being a blessing from God, that can then be used as worship and an opportunity for the gospel.

(1 Chronicles 16:29; Psalm 96:8; Proverbs 3:9-10; Malachi 3:8-10; Matthew 6:21; Luke 21:1-4; Acts 2:45-47; Philippians 4:18; 1 Timothy 6:18-19)

This section of scripture is coherently linked to the previous chapter, expanding on the principles and power of charitable giving, which was displayed by the Corinthians willingness to aid the impoverished and suffering saints. The apostle Paul expresses his confidence that the church will uphold their commitment, as they had previously promised to give a specific gift. Giving cheerfully is not only a mode of worship and proper stewardship, but it is also an act of sacrificial love which is used by the Lord to inspire others. The gift must be given with a cheerful heart though. We learn from Cain and Abel that a gift given with the wrong heart posture is not pleasing to God. If the giver does not find joy in the act of giving, doing it with a stingy reluctant heart or with an attitude of have-to rather then get-to, the said gift is not displaying the love of Christ. Paul affirms here that the Corinthian believers in Achaia, by giving eagerly and generously, not only provided for a need, but also motivated the believers in Macedonia to gather and distribute an offering of their own. Just as the apostle mentioned earlier in his letter, the sacrifice of Christ encourages Christians to model the same love, which then continues to replicate, creating a cyclical fulfilment of unity and discipleship among believers.

(Genesis 4:3-7; Proverbs 3:9; Luke 6:38; John 13:34-35; Ephesians 5:1-2; Philippians 4:18;  Hebrews 13:16; 1 Peter 4:10; 1 John 3:16-18, 4:12)

The church in Corinth had fallen prey to false teachers, infecting the congregation with doubt concerning the apostle Paul and his fellow workers. Prior to calling out these wolves in sheep’s clothing directly, Paul goes on defense. The apostle provides ample reason for why they can be trusted; they are in Christ, called and controlled by His will and purpose. All their works, movements, and decisions, Paul affirms, are strictly measured and calibrated by the will of God. Paul and the disciples are not motivated by their own desires, but controlled by the standards of scripture, clearly setting them apart from these false teachers who so boldly acclaim themselves. While these instigators boast in pride, Paul can consciously admit that any boasting from him is rooted solely in the work of the Lord. Approval from man is not something the apostle values or desires, and neither should the Corinthians. The final say and judgement belongs to the God of the heavens and the earth, hence the reward is to receive commendation from him.

(Psalm 34:2; Proverbs 27:2; Isaiah 2:11; Jeremiah 9:23-24; Luke 1:51; Romans 2:29; 1 Corinthians 1:31; Galatians 1:10, 6:14; Colossians 3:23; James 4:16)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm is part of what is termed the Hallel (Praise) Psalms, or Egyptian Hallel, which encompasses 113-118. According to Jewish and Christian tradition, these psalms of praise were sung during Jewish feast celebrations, specifically alluding to the Lord’s providence in the Exodus as he delivered his people out of the hands of the Egyptians. This particular hymn uses an individual’s personal experience with God as an example to all who cry out to him in great distress. The individual, upon witnessing the grace of the Lord, commits their life to praising God for his salvation. This song of praise assures the audience that the Lord is not far off, but near to his people, ready to hear their prayers and inform their hearts. Instead of wrath and judgement, which the enemies of God receive, the psalmist knows that God’s people can raise their pleas to him, waiting in faith for their cup to be filled with his righteousness.

(Exodus 15:1-3; Psalm 23:5, 34:18; 121:1-2, 145:18-19; Proverbs 15:29; Jeremiah 29:12; Matthew 5:4, 7:7-8; Romans 8:26; 1 Peter 3:12; 1 John 5:14-15)

God’s sovereignty is the key theme of this informative text. Even though yielding to government authority is mandated by the Preacher, God is seen as the source of absolute wisdom and direction, which earthly leaders either prosper by implementing or fail by comparison. The use of king and his subjects can also be understood as a depiction of God and mankind. The king has all authority while the commoners are powerless before the throne and bound by the king’s decrees. Fearing the Lord brings wisdom, but this is not referencing fright as much as it is complete awe and reverence. Because all wisdom emanates from God, man must first know the essence and nature of his very being before receiving such beneficial insight. It is impossible for finite man to fathom the mind of an infinite God. Any knowledge man possesses is not obtained but received from Him. Therefore, those who gaze at His splendor and bow before His majesty profit from His wisdom and righteousness. On the other hand, the wicked who exercise not the wisdom of God, although they may appear to prosper for a time, will inevitably fall to their demise.

(Psalm 73:3-17, 92:7, 115:3; Proverbs 2:6, 9:10; Isaiah 40:13; Daniel 2:20, 4:35; Matthew 28:18; Romans 13:1-7; 1 Corinthians 2:11, 16; James 1:5, 3:17; 1 Peter 2:13-17)

Paul wholeheartedly seeks reconciliation for the Corinthians; for them to be reconciled with God, with himself and with each other. In addition to the disunity among the Corinthians, some in the congregation were doubting the apostle’s authority and his decision making. This explains Paul’s immediate justification regarding his ministry efforts and travel plans. The intentional structure of the greeting strategically highlights Paul’s appointed position, power and plan. Paul was hand-selected by Christ Himself and designated to fulfill the will of God the Father. By doubting Paul’s authority and strategy they were in fact denying the work of Christ and the will of God. Prior to building a defense of himself and the apostolic ministry, Paul begins by asserting the fact that because they are one in Christ, when one suffers they all suffer. Any harm done to the apostle and the elders was an attack on the rest of the body. Therefore all should seek to comfort one another, for such comfort they will receive in turn. Perhaps some mocked or ridiculed Paul for his suffering, implying that his poor decisions were bringing judgement upon himself. The apostle reminds them that those who follow after Christ will be ridiculed and hated for their dedication and commitment to the gospel. Paul found a reason to rejoice in suffering because it meant that he was actually doing something right, for the enemy attacks those that live for the sake of the gospel. It also appears that Paul was being labelled fickle for changing his plans. However, their travel to Corinth was actually delayed in hope that the congregation would have more time to repent and correct their behavior ahead of the apostle’s arrival (1:23, 2:1).

(Matthew 10:22, 24:9; Luke 10:16; John 13:20; 1 Corinthians 12:26; Galatians 5:15; Philippians 1:29; Colossians 1:24; 2 Timothy 1:8, 2:3, 3:12; 1 Peter 4:14)

The enemy is a crafty one, working in various ways to attack the church. Not only was Satan behind the Corinthians division and their skepticism of Paul, but he also appears to have been the author of unforgiving behavior among the congregation. Even though the church body rightly confronted a congregant in sin, they apparently wielded such authority too harshly and devoid of grace. When properly following the instruction of Matthew 18, if the believer in question shows true signs of repentance, forgiveness and restoration must be extended. The apostle is obviously troubled by the church’s continued display of division on several fronts. Paul pours out his heart for the Corinthians, exposing his deep love for them and his desire for the church to model the same affection in their actions. A Christian’s life is the new sacrifice. As it displays faith and love, it glorifies the Lord. Such life can be infectious, enticing others to seek after God. However, Paul implies that a Christian who fails in this manner actually dishonors God and repels others with the stench of death. Followers of Christ must take their influence in the world seriously, making every effort to be effective for the cause of Christ and to preserve their testimony.

(Ezekiel 20:41; Romans 12:1; 2 Corinthians 13:10; Galatians 2:20, 6:1; Ephesians 4:32; 5:2; Philippians 2:17; Hebrews 13:15-16)

A Christian’s witness before men (here referred to as a living letter) is not by the power of self, but by the power of the Holy Spirit, yet there remains upon the believer a call and responsibility to strive and run the race well. Speaking about the law verses grace (man’s ability vs God’s), the apostle elevates the new covenant of grace through Christ above the former covenant through Moses. While the Mosaic covenant set a holy standard for the nation of Israel, differentiating them from all other nations, it did not and could not bring salvation to God’s people. The Law merely highlighted the holiness and righteousness of God, but condemned mankind for the inability to adhere. With such truth in view, of course the new covenant in Jesus’s blood is far superior, bringing God more glory and a greater blessing to humanity. Christ accomplished what no man could, fulfilling the Law of God perfectly, through which man can vicariously receive what the Law could not provide.

(Isaiah 40:31; John 6:63; Romans 3:20, 7:6, 8:1-3; 1 Corinthians 9:24; Galatians 2:16, 3:10; Ephesians 2:8-9; Titus 3:5; Hebrews 12:1; James 2:10)

Those that have received the gospel by the power of God, preach the gospel plainly and clearly through the same power. Similar to the fact that salvation is not obtained by man, neither is the gospel invented or approved upon by man, but merely held up for others to see. Those who share the good news of Christ are like jars of clay, creations that have been molded and shaped by the Potter for his great purpose. Much like earthen pots, mankind is fragile. However, no matter the frailty of the jar, because it has been made to contain such treasure, it’s value can be determined by the contents. Christians, acting as vessels which store and dispense the truth of Christ, are not defined by mere earthly elements but by the power and promises of their Creator. The gospel is the power of God unto salvation, never the work of men. Therefore, Paul assures the recipients of this letter that he and the other disciples do not stand behind the pulpit dependant of their own abilities, sharing their own insights, but rely solely on the conviction and empowerment of the Lord. The puritan pastor, Jonathan Edwards, is quoted saying, “You contribute nothing to your salvation except the sin that made it necessary.” The grace which made the gospel possible through Jesus Christ, is the same grace that sustains and preserves the jars of clay as they live out the faith from day to day. All that occurs in the life of the believer, whether it be good or bad, is an opportunity for the light of Christ to be displayed to the world. This promise of scripture, a covenant sealed with the blood of Jesus, gives birth to an eternal and imperishable hope that preserves and carries a Christian through this life and into the next.

(Matthew 5:14-16; Romans 1:16, 8:28, 31-39, 9:20-23; Philippians 1:6, 2:14-15; 1 Timothy 3:15; 1 Peter 1:3-9; 1 John 1:7)

Every true follower of Christ, those who have been sealed with the promise of the Holy Spirit, can cling to what the blind hymn-writer, Fanny Crosby, termed Blessed Assurance. Of course there may be some occasional doubt, brought on by the sinful nature of humanity and the fact that a believer, although justified is not yet perfected through sanctification. However, the recipients of God’s grace, through faith in Christ, have been given an earnest deposit if you will. Each and every saint, the beloved in Jesus, is given a guarantee concerning their eternal inheritance. This invaluable gift from the Lord, the indwelling of the Holy Spirit, is what motivates, convicts, comforts and encourages the believer to endure in the faith; to look past the fallen state of this life and towards the promise of an eternal state of perfection with the Father as co-heirs with Christ. Those who have been born-again, or born spiritually “from above,” can now confidently consider themselves as citizens of heaven. Due to Christ’s sacrificial payment, which purchased freedom from death and sin, the bride of Christ has been “reconciled” or made right with God. Another tangible sign of assurance is the evidence of a changed life, which is pictured in scripture as a new creation, or the new man, that produces the apparent fruits of the Spirit.

(Romans 6:4; Galatians 5:22-23; Ephesians 2:19, 4:22-24, 5:9; Philippians 3:20; Colossians 1:11, 3:1-3, 10; Hebrews 11:16, 13:14)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This hymn begins with a vital aspect of faith - the denial of self and the glorification of God. Indeed it is only the name of YAHWEH that should be praised, for he alone is worthy and any other objects of worship are undeniably empty and destructive. As the psalm continues it draws a comparison between the one true living God and all other man-made deities, which are nothing but the façade of demons. While the God of the heavens and the earth sovereignly rules and reigns, all other idols are by nature rendered deaf, dumb, and motionless. The only aspect of a "g" god that exists are the elements from which an idol is carved, ironically made by the Creator. Not only is the God of Israel tangible, his power and works visible to mankind, but he is also just and merciful. His people are drawn to praise Him for his existence alone. So how much more should the Lord be glorified because of his steadfast love and faithfulness that endures? Those who worship nothing will become nothing, but those who seek and find the truth of God will inherit the Father’s Kingdom through and with the Son of the living God.

(Deuteronomy 4:28, 32:17; Psalm 115:4; Jeremiah 1:16; Matthew 16:16-17, 24; Mark 8:34; Luke 9:23; John 1:14; Romans 1:19-20, 8:12-17; 1 Corinthians 6:2-3, 10:20; 2 Timothy 2:12; 1 John 1:1-4; Revelation 5:10)

Here the Preacher seems to be addressing the congregation within the setting of a funeral, or at least speaking to the familiar concerning the loss of an individual. The legacy left behind by means of a righteous life brings comfort and assurance to those who mourn. Those whom are comforted know that all will experience death, but to have made use of the time is a blessing to the one who is gone, as well as those who remain. The use of irony here helps the reader to understand that happiness can be found in the elevation of sorrow and grief. Through the process of mourning the lost, positive memories are both recalled and cherished, which encourage the heart and character of the bereaved. This also explains why death is better than birth, the last day more beneficial than the first; for the journey through life is filled with experiences, both trials and treasures that accumulate appreciation and build faith. All of this can only be true for those who have God’s wisdom by way of faith, because they can attest to God’s provision through both the highs and lows of life, whereas fools cannot and do not cherish such ability. All of mankind, from Adam to present, have sinned against the Lord, but those who have been given the wisdom of God are kept from eternal folly and the permanent death.

(Psalm 34:18, 147:3; Matthew 5:4; Romans 12:1; 1 Corinthians 15:53-55; Colossians 1:10; 1 Thessalonians 4:1, 13; Revelation 20:6)

The apostle Paul, after rebuking and correcting the Corinthians for misusing the Lord’s Table, now does the same concerning spiritual gifts. As mentioned prior, Corinth was a hotbed of pagan practices. A combination of Greek and Roman idolatry plagued the region so famously the term Corinthianize was coined to describe the level of immorality of an individual. Religious practices that took place in the context of first century Corinth, also quite common today, relied a great deal on sensationalism; focusing on ecstatic feeling and emotional experience rather than reverent discipline, doctrinal study and spiritual maturity. Many within the Corinthian church had been saved out of such lifestyles, yet they had not fully abandoned the influence it had on them. This greatly affected their understanding and implementation of biblical practices, including the perversion and misuse of spiritual giftings. Paul lists several giftings of the Holy Spirit, although not exhaustive, and explains to the Corinthians that all believers are given gifts which are to be used in unison to build up and expand the church. Each gift is just as important as the next; dependent upon one another to function properly for the sake of Christ. Those in Corinth were not only mingling pagan mentalities with Christian ecclesiology, but they were elevating certain gifts above others, further dividing the congregants and preventing the intended functionality of the body. The apostle teaches them to examine the purity and genuineness of their giftings with two standard measurements: is Christ the focus, not self and does it build-up the body with clarity of truth and unity.

(Jeremiah 17:9; Psalm 61:2; Proverbs 3:5-6, 28:26, 29:11; Romans 12:4-8, 14:9; 1 Corinthians 14:33; Ephesians 4:7-12, 16; 2 Thessalonians 2:10-12; 1 Timothy 1:4; 1 Peter 4:10-11; 2 Peter 1:5-9)

As the apostle persists in his instruction to the Corinthians regarding spiritual gifts, he unveils the master key to success: LOVE. Our Lord and Savior Jesus Christ taught that the greatest commandment is love. The entire bible hinges upon love: loving God and loving others. The word love appears in the ESV translation 551 times. Love encompasses the gospel in a single word. Love defines God the Father’s purpose in grace and mercy. Love is the litmus test for validating a believers faith. Love tethers the greatest promises and truths in scripture. Love is eternal and the greatest of emotions, which produces godly action. There is no such thing as faith without love. Therefore, Paul emphasizes here, that without love, there is no point or meaning behind any spiritual gift. If they are not practiced with intentional love, observed through the lens of love, received in love, then such a gift is rendered useless and potentially harmful.

(Psalm 136:26; Isaiah 54:10; Lamentations 3:22; Matthew 22:34-40; John 3:16, 14:15, 15:12-13; 1 Corinthians 16:14; Ephesians 2:4-5; Colossians 3:14; 1 John 4:7-12)

The Corinthian believers, due to their former pagan beliefs, as well as the cultural influence, had an inclination toward the dramatic, which fed into their unhealthy perception and desire for speaking in tongues. During ancient pagan worship, participants would often go into trances, babbling incomprehensibly. This is why Paul spent a great deal of time in this letter comparing the wrongful use of the gift to making noise that does not effectively produce or communicate God’s truth. The apostle commends other gifts, such as prophecy, for their direct and effective ability to convey a divine message. While Paul does not minimalize the gift of tongues, he does desire the gift to be implemented correctly, which should always be accompanied by interpretation (v.28). The whole point of tongues is to communicate a truth which the Lord wanted announced. Unintelligible language that is not made clear might as well be an amateur banging away on an unfamiliar instrument; noise with no purpose or definition. This violates the previous standards of measurement regarding the gifts, which are to be focused on Christ and able to edify and strengthen the body (v.33). Another concern Paul voiced is the perception of unbelieving visitors attending the services. While speaking in tongues may build themselves up, what good is it for those who come seeking to find God’s truth. Paul then lays out a standard of practice so that the church may operate in a manner of cohesion and clarity (v.40), edification and sanctification being a direct result (v.26).

(John 4:23-24; Romans 12:1-8, 13:13-14; 1 Corinthians 12:10, 26-27; Ephesians 3:4; Colossians 3:16; 1 Timothy 3:14-15; Hebrews 12:28; 1 Peter 4:10-11)

Paul moves from correcting the Corinthians behavior and ecclesiology to addressing the foundational doctrine of the resurrection. Seeing how the church in Corinth was struggling with core principles and practices, bringing clarity to the resurrection establishes a solid base for the body of believers to build upon. The doctrine of the resurrection is the anchor which grounds all gospel doctrine. It is the resurrection of Christ that showcases the victory over sin and death, the efficacy of the cross. It is the resurrection of Christ that differentiates Christianity from all other religions. As John MacArthur puts it, “Without the resurrection, Christianity would be so much wishful thinking, taking its place alongside all other human philosophy and religious speculation.” Christians have faith and hope in the effective work of Christ that is evidenced in the power and reality of his resurrection. Without the resurrection there would only be a life and death of a martyr, limiting the existence of Christ to a mere man/prophet, similar to Islam. However scripture reveals a literal, physical and spiritual triumph of the Messiah. Without the resurrection of Christ there would be nothing to hold our faith, no future joy of anything eternal, no promise of victory over death. Some, such as the Sadducees, did not believe in the resurrection of the dead; therefore, Paul combats such heresy by pointing to Old Testament prophecy, the teachings of Christ, and more than 500 verifiable testimonies.

(Psalm 16:10; Isaiah 52:13; Hosea 13:14; Mark 8:31; Luke 24:44-49; John 2:19, 11:25-26; Acts 26:23; Romans 4:23-25; Galatians 1:1; Philippians 3:10-11; Colossians 1:18; 1 Peter 3:18)

In closing out this letter to the Corinthian church, Paul reinforces his prior emphasis on living and leading with love. The apostle’s advice on establishing structured and intentional giving, updates regarding his missionary plans, and final greeting are all strung together with the theme of love (v.14). Paul knew that if anything could unify this fractured and immature body of believers, it would be comprehending the ultimate love found in Christ (v.24). This love would enable them to properly love one another, which in turn would direct the living out of their faith. Instead of waiting for instruction from Paul, the Corinthians should be routinely collecting an offering for the various believers who are in desperate need. This practice of concern and generosity deliberately creates a culture of cheerful givers within the body of Christ. As Paul informs them of his church-planting endeavours, he does so with a great relational concern for all of the saints scattered throughout the regions. Paul wants the Corinthians to see that they are all one body, striving towards the same goal. Each name mentioned in closing is associated with a specific sacrifice of servitude that both benefits the church as a whole, as well as establishes an equal trust and comradery amongst the brethren. Paul stresses the focus of love unto the very end, even bypassing the scribe (Sosthenes) and picking up the “pen” himself (v.21) to accentuate the authority of this apostolic epistle and dire call to inhabit the love of Christ (v.22).

(Deuteronomy 15:11; Proverbs 19:17; John 13:34-35; 2 Corinthians 9:7; Philippians 1:27, 2:1-3; Colossians 3:23; 1 John 3:17)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm was a popular hymn, widely used to celebrate the various Jewish festivals, including: Passover, Weeks, and Tabernacles. It is quite possible that Jesus and the 12 sang this hymn during their Passover feast when the Lord’s Supper was instituted. Just like the prior two psalms (111 and 112) it begins with immediate praise: Praise the Lord! The hymn then transitions into a call to praise (vv.2-3), followed by evidence of God’s unmatched glory (vv.4-9). God’s steadfast love endures forever, so should his praise be endless, encompassing every minute of each day. The Lord our God lives and reigns above and beyond all comprehension, uninhibited by space and time. Therefore, He is able to accomplish the unimaginable as his protection and provision rains down from above the heavens. The praise of His people is rooted in their amazement of his grandeur, appreciation for his goodness, and reverence for his just and holy nature.

(Exodus 15:11; 2 Samuel 7:22; Psalm 34:1, 90:2, 145:1-2; Isaiah 42:8, 57:15; Romans 11:36; Ephesians 4:6; 2 Peter 3:8; Jude 1:25; Revelation 5:13)

There is great tragedy found in the life of someone who has been blessed with many of life’s comforts, particularly mentioned here are the gifts of wealth and long life, yet never truly appreciate and value them. The toil of mankind often leads to chasing the next horizon. Unsatisfied with what lies in front of him, uncontent and unable to rejoice with thanksgiving, pushing forward toward the next obtainable conquest. What value do these earthly blessings have if the one who possesses them is not given a spirit of gratefulness?  Every good gift comes from God and should be acknowledged as such. However, unless a man has the wisdom of the Lord, he knows not what he has or where it came from. As the old adage goes, humanity has a God-shaped hole in him. A hole that is constantly stuffed with various things throughout life, but without remedy or success. This unquenchable thirst reveals the search of the soul for something greater. No amount of money, friends, or worldly things could ever satisfy this specifically shaped hole. All is vanity unless the soul finds it’s rest in the Creator. Only then is one able to truly appreciate the life given and praise the One who gave it. As Augustine writes, “You have made us for yourself, O Lord, and our hearts are restless until they rest in you.”

(Isaiah 55:2; Psalm 62:1, 63:1, 90:14, 107:9; Matthew 5:6, 7:7-8; John 6:35; James 1:17)

After addressing an array of issues, Paul transitions to the first pressing concern which the Corinthian believers had written to him about: Marriage. Those within the church had converted to Christianity, yet they had not entirely separated from the surrounding culture which seemed to confuse the matters of Christian life, specifically marriage, celibacy and the intricacies of sexual intercourse. The secular world during the first century offered a plethora of choices when it came to marriage, quite similar to our Post-Christian era. Celibacy, polygamy, adultery, perfunctory divorce, and even the habit of keeping concubines or sexual slaves had become quite the norm. As these individuals came to faith in Christ, their lives were radically transformed, yet they were seeking some clarity on how to live out this new found faith practically. Paul both instructs and warns about the implementation of celibacy. The apostle for instance practiced celibacy and while he encouraged it, he did so only with those who had a specific gift and calling from the Lord to do so. To completely deny the flesh of what God had created it to do (procreate) would require a unique and special ability granted by God. The ramifications of enforcing this practice on those who have not received such a gifting have produced severe consequences throughout history, as witnessed within the Roman Catholic church. Celibacy is not to be practiced within the confines of marriage because it would ignore and nullify one of the intentions and covenant blessings of the unification. Sexual intercourse is in fact an inherently good and beautiful thing when it is experienced as it was intended within the bond of marriage. In an effort to point out the remedial benefit of marital sex, Paul informs the Corinthians that the husband should submit his body unto his wife and likewise the wife to the husband, fulfilling the intimate needs of one another. Marriage is a symbol of Christ (Bridegroom) uniting with the Church (the Bride), therefore it is a holy and sacred union that is to be revered, kept pure and undefiled by the likes of promiscuity or adultery.

(Genesis 2:24-25; Proverbs 5:18-19; Song of Solomon; Matthew 19:12; 2 Corinthians 11:2; Ephesians 5:31-31; Hebrews 13:4; Revelation 19:7, 21:2)

Another concern raised by the Corinthian church was the issue of eating meat that had been offered to idols. Apparently there were some who were either attending pagan services and partaking of the meat which was sacrificed unto false gods, or they were obtaining meat from a source that was somehow linked to pagan sacrifices. Biblical doctrine does not explicitly address this issue, therefore Paul answers intelligently, practically and compassionately. First, the apostle intuitively states the obvious; these false gods are not even real and only exist in the fantastical minds of these pagans. No one is claiming that a Corinthian believer is worshipping or sacrificing to a false god, but only in one way or another partaking of the meat involved in said worship. It is just meat, Paul says. Eating the meat will neither help nor harm anyone. There is a certain level of Christian freedom that allows believers to operate based upon their own conscience and conviction when it comes to situations not expressly addressed in the bible. However, because some may take offense or another may be tempted into error, it is better to abstain entirely for the sake of unity in the church. A key marker of a Christian is to have a humble, sacrificial heart and therefore should always place the concern of a brother/sister in Christ above oneself. Paul’s advice – if eating meat causes a brother to stumble, become a vegetarian.

(Matthew 23:11-12; Romans 14:1-23; 1 Corinthians 10:28-32; Galatians 5:13; Ephesians 4:6; Philippians 2:3-4)

In line with his instruction from the previous chapter, Paul willingly demonstrates the principles he expects the Corinthians to follow, while additionally asserting his authority as an apostle directly associated with Jesus Christ. It is not particularly clear, but it seems that some were questioning Paul’s intentions and agency. He reminds them that he has apostolic authority, meaning he was specifically chosen, set aside and instructed of the gospel by Jesus the Messiah himself. Essentially he has been given authority from the ultimate One who has all authority, on Earth and in Heaven. This statement speaks of both supreme jurisdiction in addition to absolute reliability. Although the apostle has such power and authority, he submits to what is beneficial for others. Paul understands that he is indeed free, yet he lives his life among the people in such a way not to cause confusion or division. While among the Jews he willingly adheres to Jewish ceremonial law in order to maintain fellowship. When he is with the Gentiles Paul is willing to accommodate in order to commune with them. Paul desires the church to keep the main thing the main thing. Believers should not divide over trivial matters and should be willing to compromise in order to promote unity. This is not inconsistency, Paul argues, but faith in step with a Christ-like love for others, aligned to advance the establishment and growth of the church.

(Matthew 28:18; Romans 12:10, 15:7; 1 Corinthians 14:37;  Galatians 1:1; Ephesians 4:2; Philippians 2:9-10; 2 Peter 3:15-16)

This section of Paul’s letter can be summed up by verse 31, “So whether you eat or drink, or whatever you do, do all to the glory of God.” This admonishment covers several of the issues regarding the Corinthians’ confusion concerning how to practice and implement their new found faith. Some of the believers were clearly violating foundational commandments, while others were lost in obscurity. At the end of the day what matters is yielding to the guidance and conviction of the Holy Spirit that indwells each true believer. To this day we see religious factions argue and divide over issues like dancing and drinking alcohol. Paul’s advice is to commit everything you do unto God. If you are able to do so with a clean conscience, there is no reason to ascetically abstain. Unless, Paul reaffirms, you are participating in such an act that causes your brother or sister to fall. If so, it is better for the sake of Christ and fellow believers to limit your individual freedoms. The apostle uses the infidelity of the Israelites in the wilderness to warn the Corinthians concerning the dangers of taking religious liberty too far. Similar to the Corinthians, the Israelites had professed faith, were baptized and received spiritual food, yet became an example as to what happens when spiritual freedom becomes a license to sin. Pride and self-will can quickly lead to a hardened heart and blindness which quenches the conviction of the Spirit.

(Deuteronomy 9:7; Nehemiah 9:16-17; Psalm 143:10; Hosea 13:6; John 14:26, 16:13; Acts 7:51; Romans 6:13, 8:14; Galatians 5:16, 25; Ephesians 4:30; 1 Thessalonians 5:19; Hebrews 3:15; 1 Peter 2:16; 2 Peter 2:1-3)

The first century Corinthians must have been dealing with society’s intrusive influence concerning gender roles, due to the necessity for Paul to address it here in this epistle. Paul takes the time to remind the church in Corinth that there is an intentional hierarchy fashioned within creation. God the Father is the head of Christ, Christ is the head of man, and man the head of his wife. This is a hot-button issue today, as it surely must have been back then. Some take this to mean that scripture teaches women are inferior to men, which is not the case. This is why Paul emphatically claims that men and women are dependent upon one another (vv.11-12). However, this does not define them as equal in all facets. In regards to human fundamental and moral worth, of course there is no distinction. Yet scripture clearly outlines varying definitive roles for each sex. This view is referred to as complementarian, meaning while male and female have separate defining roles, they are purposefully designed to complement one another. The apostle then moves to correcting the Corinthians implementation of the Lord’s Supper or Communion. Jesus instituted the Lord’s Supper at Passover, commemorating the deliverance of the Jewish people as the death angel passed over the homes that were marked by the blood of a lamb; which foreshadowed the coming of the spotless Lamb (Jesus) that would bring ultimate deliverance by shedding his blood to cover the sins of the world. Due to sin and misconceptions within the church, the believers were even divided during their keeping of the ordinance. Paul does not take this lightly and rebukes them strongly, but with loving concern. Christ is the unifying factor that brings sinners unto himself, cleansing them and molding them into one body, therefore carelessly memorializing his death while infighting was a serious and blasphemous issue. Some were falling ill and even dying because of their lack of reverence. The apostle informs them that the ordinance is to be an intentional time of significant self-reflection and purification, as each member approaches the gravity of Christ’s sacrifice on the cross.

(Exodus 12:1-28; Matthew 26:26-28; Luke 22:42; John 5:19, 6:38, 17:22-23; Romans 12:4-5; 1 Corinthians 5:7, 15:28; Galatians 3:28; Ephesians 5:22-33)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

As one theologian states, the Psalms, particularly one of praise and thanksgiving, are not only a record but also a product of the wondrous acts of God. The Lord’s continuous display of his immense love and grace throughout history is absolute cause for praise, which in turn moves the psalmist to call for collective praise. Worship rightly begins this psalm, for when a man coherently understands who God is, worship is the proper and immediate response. The Hebrew word Leb which is translated heart here encompasses the wholeness of a man. This heart-filled worship which pours from the entirety of a man is a true reflection of what Jesus describes as the greatest commandment. Extoling the Lord may begin inwardly in the heart and mind, but eventually it overflows from the heart and manifests outwardly in speech and action. This particular hymn is written in acrostic format, meaning it is specifically designed in such a way that the first letter of each line in the original language spells out a word, message or even the alphabet; the latter being true in this case. All 22 letters of the Hebrew alphabet are present beginning at each half-line and in subsequent order. Such strategic format intentionally displays the sovereign and complete work of God. The Lord’s righteousness is witnessed from beginning (alpha) to end (omega), everlasting to everlasting, generating glory to his name that endures forever.

(Proverbs 1:7; Jeremiah 31:3; Lamentations 3:22-23; Habakkuk 3:3-6; Matthew 22:36-38; Luke 1:68; Ephesians 2:7; Revelation 15:3-4)

The Preacher gives three specific lines of wisdom in this section: approaching God correctly, avoiding the shallowness of wealth, and finding the essential joy in the basics of life. First, the congregation is advised to approach God with a reserved reverence and strongly warned against being impulsively reckless, giving empty lip-service to God. The Lord knows our hearts, exposing vain flattery and haphazard promises. Both are void of any substance or praise, but merely attempts to inflate pride, of which God does not possess or endorse. Heartfelt and honest praise is pleasing unto the Lord for it carries meaning and truth. Wealth, while not inherently evil itself, often entraps mankind into the endless pursuit and greed of it. Success and an accumulation of wealth can be a blessing if the possessor is able to maintain a humble and charitable heart; cheerfully giving back to the Lord and assisting the oppressed, as opposed to giving way to selfish desire. It is vital to remember wealth is simply a vehicle used to obtain needed commodities: food, clothing, shelter, etc. Intentionally juxtaposed to the issues of wealth is the joy one can find within what biblical doctrine refers to as common grace. Regardless of an individual’s faith or standing before God, all mankind receives general or universal and unmerited blessings. Such blessings do not have any salvific nature and are things all humans can enjoy, such as the rain from heaven that brings forth crops and herbs, intellectual capability and the beauty of creation. The Preacher makes mention that joy and fulfilment can also be found in the meaningful purpose of hard work; the ability to produce results through manual labor.

(Psalm 10:4, 136:25, 145:9; Proverbs 6:16-17, 8:13, 12:22; Matthew 5:33-37, 45, 6:24, 19:24; Acts 14:17, 17:28; James 4:6)

The apostle Paul, knowing that Christ is the absolute, continues to lay the foundation of the cross, on which the rest of the epistle may solidly stand. The good news pronounced to the world is Christ crucified; the wisdom and righteousness of God revealed. In line with correcting their disunity over human ability and polity, the apostle reminds the Corinthian church that he himself is simply a witness sharing a testimony of God’s truth. No man can wield or temper the wisdom of God, but can enjoy the privilege of being a vessel of deliverance used by God. The first century Greek culture that Paul engages here in Corinth would have been consumed by the teachings of ancient philosophers such as stoicism, which focuses on the individual’s ability of self-reliance and the mastery of one’s own life and emotions. No doubt many would have looked down on Paul for his minimalization of human effort and the elevation of God’s wisdom and sovereignty. Paul effectively alludes to the work of the Holy Spirit of God, who illuminates the Word of God to all of those who are of faith in Christ. The true wisdom of God can only be revealed by God. Any righteous wisdom inhabiting the likes of man is not achieved, but the gift of God working through the indwelling Spirit received by faith. Therefore, those apart from God can never comprehend the mind of God nor accept his truths, as they will seem foolish to the spiritually blind.

(Jeremiah 18:4; Romans 1:21-22, 9:21; 1 Corinthians 1:18, 3:19; 2 Corinthians 4:7; Ephesians 1:22-23; Colossians 1:16-18; 2 Timothy 2:20-21)

As Paul continues his thread regarding the role of the Holy Spirit, the topic of spiritual maturity arises, or immaturity to be exact. Although this group of believers had the privilege of sitting under Paul’s tutelage for some time, they had not yet matured to the level Paul would have hoped for. Rifts had begun to form among the Corinthian converts due to them foolishly attributing the work of God to men. Paul addresses this with an agricultural analogy, explaining that all disciples are merely servants striving in God’s field. No man can claim any convert as their own, for it is the work of God that calls and most certainly God who brings forth the growth. Even though there may be some disappointment in Paul’s language concerning their spiritual infancy, the apostle assures them of their standing in Christ and encourages them to acknowledge and yield to the Holy Spirit who indwells within them.

(Ecclesiastes 11:5-6; John 14:26; Romans 8:14; 2 Corinthians 9:10; Galatians 5:16; Ephesians 2:20, 4:11-16; Hebrews 5:12-13; 1 Peter 2:5)

Now that Paul has exposed the Corinthians’ immaturity, particularly their error of validating man rather than God, the apostle begins to teach them how to properly view those in church leadership and ministry. By highlighting the humility and obedience of the apostles, Paul also exposes the Corinthians’ lack of biblical understanding, as well as their distorted self-perception. Although those within this church had received faith in Christ, sin had creeped in, creating division and disrupting any discipleship efforts. The Corinthians sat back, pridefully arguing amongst themselves as to who is the greatest, critiquing the elders and each other according to their own subjective standards. Their actions not only caused disunity in the church, but if allowed they would have tried to divide the apostles based on their perceived values and criticisms. The Lord is the only true judge and rewarder, for he knows the intent of the heart and sets the ultimate standard of measurement. Paul wisely condemns the Corinthians’ secular assessment of ministers by giving them a scriptural definition: servants and stewards. The apostle then ironically and somewhat sarcastically praises them for being wealthy and successful, meanwhile those whom they flippantly critiqued were obedient in suffering and slaving away through persecution. Paul’s intent is not to embarrass them, but to show them the dangers of their actions, hopefully provoking and encouraging them towards repentance and correction.

(Psalm 130:3; Proverbs 16:18-19; Matthew 7:1-5; Luke 6:37; John 7:24; Romans 12:3; Galatians 6:3-4; Colossians 3:22-23; 1 Timothy 3:9; James 4:11-12; 1 John 3:20)

The issue of rampant sin within this church is magnified as Paul transitions to this section of the letter. The apostle is obviously disturbed by such open and flagrant sin which is tarnishing the testimony of the church. A well-known aspect of the Greco-Roman culture of those days was the celebration of explicit sexual behavior as part of their religion and worship. But even they, Paul says, outlawed the specific nature of what was going on amongst these believers (v.1). Although this individual was committing an abhorrent abomination, Paul’s underlying concern was that all of the other members of the congregation were allowing such atrocity to continue, essentially complicit in the act. There was no possible excuse for this. Those within the church either acquired a heretical view that would permit such profanity, or they turned a blind eye in acquiescence. By using the metaphor of leaven, Paul warns the Corinthians that by associating with those whose lives contradict the faith, all of their lives and the witness of the church will be corrupted. Immediate action and church discipline is key and can be noticed in Paul’s strong language. Get them out! Like cutting off an extremity when gangrene sets in. Deliver this type of blasphemer to Satan, Paul righteously exclaims. It is far better for the church and the sinner that they experience harsh consequences now, potentially reaching repentance and forgiveness, than for them to continue in such damning transgression. Some may consider the end of this chapter to contradict Paul’s earlier comments concerning judgment. However, while scripture adamantly condemns hypocritical, self-righteous judgment, it encourages believers to correct, rebuke, and condemn other believers with love and concern.

(Joshua 7:1, 11-12; Matthew 7:3-5, 13:33, 16:6, 18:15-17; 2 Corinthians 2:5-11; Galatians 6:1-2; Colossians 3:16; Hebrews 3:12-13; James 4:17, 5:16)

Paul will continue to address the topic of sexual immorality, but now in addition to discussing the issue of brothers and sisters in Christ taking legal action against one another, yielding to the oversight of a secular court. The apostle makes mention of the fact that believers will rule and reign with Christ, elevated in power and authority over the unbelieving world and fallen angels. So why would a people who have such celestial dominion take what in context are minor and petty disputes before the unbelieving world for judgement? Paul has also already covered the blindness of the unbelievers and their inability to comprehend spiritual truths; therefore, the worldly courts and judges are not equipped to evaluate nor legislate righteously. Paul also brings into question the Corinthians lack of humility and brotherly love which is expected from Christ followers. The Spirit of Christ, that is to be modeled by his people, is sacrificial and forgiving. It is far more beneficial for either the defendant or the plaintiff to concede for the sake of unity, meanwhile preserving the public representation of the church. As the apostle pivots back to sexual immorality, he reminds the church that those who remain unrepentant in sin will not inherit the Kingdom of God. Many in our post-Christian society claim the Bible does not mention homosexuality or specifically that it is a sin; however, reading verses nine and ten expose such falsehood. It is worth mentioning, in light of the variety of sins included, as well as verse eleven, homosexuals are not to be singled out by Christians as the scapegoats for all immorality, and that they are not expressly excluded from the possibility of God’s redemption. One of the dangers within homosexuality is the tendency to anchor one’s identity in the sin. We must remember that any who have received faith in the Lord Jesus Christ as Savior find their identity in Him, not in or with any transgression.

(Leviticus 18:22, 20:13; Matthew 5:25-26; Luke 12:57-59; Romans 1:26-27, 6:11, 8:17; 2 Corinthians 5:17; Galatians 2:20, 3:28; Ephesians 2:10; 1 Timothy 1:10; 1 Peter 2:9; 1 John 3:9)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm of thanksgiving seeks to gather together all of God’s redeemed people so that the Lord may receive unified praise due to his steadfast love. Four examples of God’s unwavering love are given, encompassing the various trials and tribulations of mankind. No matter if one is lost and wandering aimlessly through life, bound in chains of rebellion, stuck in a perpetual cycle of sin, or experiencing the extreme highs and lows of life, God is always there in the midst, ready to seek and save those who call on his name. Nothing is impossible for the Lord who commands the wind and the seas. No individual is too far gone for Him to bring back. Praise is surely ready to spring forth from the lips of those who have tasted and seen the depths of God’s love and eternal sovereign power.

(Psalm 34:8, 103:11-12; Lamentations 3:22-23; Mark 4:39; Luke 1:37, 8:25, 19:10; Romans 8:38-39; 1 Timothy 1:15-16; Hebrews 7:25)

What the “Preacher” describes here are the continued results of the fall of mankind, sin and the curse on creation. Although there remains some beauty in this world, it is tainted by man, for the consequences of sinning against God are an unfortunate reality. This depiction of life is intentionally narrowed to the secular point-of-view apart from God, which removes all hope and direction. Sin perpetuates through humanity, growing and escalating, taking root and multiplying strife, envy and oppression. One could gain such disparity by watching the news in our current culture: murder, theft, deception, perversity, hunger, famine, division, oppression, and the list goes on. It seems as if there is no end to the depravity of this world. What is the point? the Preacher seems to ask. “There is no one to comfort the oppressed!” he cries out in the first verse. However, the truth of the matter is that there is hope. This portion of scripture forces us to take a hard look at ourselves and the world around us. Even though we create and endure such travesties in this world due to sin, we can be assured that there is a God who provides deliverance and gives his people purpose. There is a Savior who redeems and restores.

(Genesis 3:14-19, 6:5; Deuteronomy 28:15; Psalm 9:9, 34:18; Isaiah 51:12; Matthew 5:4; Luke 4:18; John 14:16; Romans 5:12, 8:20-22, 15:13; 2 Corinthians 1:3-4; Galatians 3:13)

Paul continues to point out key markers that identify true Christians. Respect and obedience to authority is a key theme in this section of scripture, both unto God and the state. God is first and foremost the source of absolute authority. Seeing how God is sovereign over creation, nothing can take place and no one may take any office unless the Lord has allowed it. God has in fact instituted governmental structure for the benefit of mankind, therefore Christians are to submit to the local rule of authority. That is as long as it does not contradict or prevent God’s commandments from being upheld. As it regards state principalities, in order to uphold and protect a civil society, Christians are to abide accordingly. Love, as Paul mentions, is the key to this process. True love that is. True love does not harm nor neglect, but strengthens and protects.

(Proverbs 8:15-16; Isaiah 9:6-7; Daniel 2:20-21; Matthew 22:21;  Acts 5:29; 1 Timothy 2:1-2; Titus 3:1; 1 Peter 2:13-14)

Paul’s goal here in this portion of the epistle is to promote unity among believers, especially between the varying maturity levels of each faith. If we keep these instructions in context, the apostle is not forbidding believers from sharing their convictions or even correcting one another according to scripture. He is emphasizing that there should never arise division and enmity between brothers and sisters in Christ due to individual views that are not essential to salvation. Scripture has made clear what is acceptable and what is not when it comes to primary issues concerning gospel matters. The apostle particularly uses the example of foods that were typically forbidden in Jewish customs becoming acceptable before God, as seen in Peter’s vision in the book of Acts. Ultimately the individual believer should act according to their own convictions and will answer to the Lord for their own decisions. As individual members of the body of Christ, we are definitely called to correct and rebuke one another in love according to clear violations of crucial doctrine, or outright sin and blasphemy. However, when it comes to secondary issues, the church should maintain a level of grace and understanding with one another, refraining from creating fractures within and holding contempt toward each other. Unity trumps all of these tertiary issues. The maturity level of each Christian plays a very important part in this discipline. Those who have a deeper and more proficient comprehension of God’s Word should exercise patience with those who are younger in the faith, assisting them in their growth with humility and compassion.
(Leviticus 19:17; Proverbs 27:5-6; Isaiah 45:23; Matthew 7:3-5; Acts 10:9-16, 28; 1 Corinthians 8:7-11; 2 Corinthians 5:10; Galatians 6:1; Ephesians 4:15; 1 Timothy 4:4; Titus 1:15; James 4:11-12)

Christ is the ultimate example of and motivation for unity. Not only does he provide the love and humility through faith which produces unity, but Jesus also set the supreme standard for unity, as he submitted to the will of the Father within the Trinitarian Godhead by becoming flesh in order to serve the likeness of men. Paul quotes three different sections of the Old Testament (Law, Prophets, Poetry/Wisdom) to convey the coherent and factual truth of God’s eternal sovereign plan in salvation to include both Jews and Gentiles. This unification of both Jews and Gentiles as God’s holy people is also evidenced in the apostle himself. Paul, a Hebrew of Hebrews, is divinely appointed as the apostolic minister to the various peoples of the world. This anointing is clearly evidenced throughout his ministry. Towards the end of this chapter, Paul begins to close out the epistle to those in Rome by acknowledging God’s plan and timing for his ministry, as well as sharing his desire to visit and fellowship with them. Paul understands that the Lord has implanted his feeling towards the body of believers in Rome and in due time the Lord will also deliver him to them accordingly.

(Genesis 12:3; Deuteronomy 32:43; Isaiah 11:10, 49:6; Psalm 18:49, 117:1-2; Matthew 20:28; John 13:14-15; Galatians 3:28; Philippians 2:5-8, 3:5; Revelation 7:9)

At a quick glance, the end of this letter to the Roman believers can appear to just be a list of names, however. It is important to remember that ALL of scripture, every last word, is profitable for edifying and building up the church, even this recorded roster. Paul intentionally prepares this correspondence, addressing the intended beneficiaries ahead of the letters arrival, in order to emphasize the importance of Christian community. Every individual included at the end of this epistle shared a deep bond through missional servitude and Paul wanted the recipients of the letter to understand the gravity of their relationship and welcome them accordingly. Each particular identity and story interwoven, stitched together into a single narrative of shared experience and common mission. Paul used words like family, kinsmen, beloved, mother, and brother in order to communicate their intimate connection; souls tethered by the grace of Christ. Anyone who has ever experienced the true bonds of church family can testify to the immense blessing of having such support and encouragement throughout the highs and lows of life and ministry.

(Psalm 34:3; Proverbs 27:17; Romans 12:4-5; Acts 2:44; Galatians 6:2; Ephesians 4:3; Colossians 3:14; 1 Thessalonians 5:11; 2 Timothy 3:16; Hebrews 10:24-25)

The apostle wrote this epistle from Ephesus during his third missionary journey in order to respond to the church’s questions and concerns which were included in a prior letter sent by the Corinthian believers, as well as to address the issues within the church that had been reported to Paul. The body of believers in Corinth had the benefit of being with Paul for over a year and a half, which explains the church-planter’s expectation and desire to witness a certain level of unity and maturity from them. Prior to Paul’s correction, the apostle reminds them of the sovereign sustaining grace that the Lord has gifted them, which should promote a shared integrity. Infighting and division had begun to plague the church as their focus seemed to slip away from Christ and towards human leaders. Right out of the gate Paul emphasizes the necessity of keeping Christ the center and focus of the church, for he alone is the wisdom and power of God manifested to mankind for salvation.

(Psalm 118:8; Isaiah 2:22; Acts 5:29; Galatians 1:10; Ephesians 1:22-23, 5:23; Colossians 1:18, 2:19, 3:2; Hebrews 3:1, 12:2)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This historical psalm of praise invites the reader to praise the Lord for all of the wondrous works he has done throughout time. Verses 1-6 encompass the invitation, urging others to recognize His perfect providence and judgement with joy and thanksgiving, while the remaining section runs through a 39-verse account of Yahweh’s righteous deeds throughout his covenantal relations. By beginning with Abraham we not only see the beginning of God’s covenant people, but this lineage itself is a testament of provision, for Abraham and Sarah were barren until the promises of God were made and fulfilled. God has provided guidance during times of wondering, sustenance amid famine, empowered Israel’s army to overcome greater foes, performed miraculous feats through the prophets. God alone initiated and upheld the covenant, even when Israel strayed from him. The Lord’s steadfast love and longsuffering is unchanging and endures throughout generations. His love is unconditional and is fully expressed in the Son of God, for even while we were still sinners, Christ died for us.

(Numbers 23:19; Deuteronomy 7:9; Psalm 103:17; Isaiah 54:10; Jeremiah 31:3, 35-36; Lamentations 3:22-23; Romans 5:8; 1 Thessalonians 5:24; Hebrews 10:23; 1 John 4:10)

The Preacher uses the theme of time in this section of scripture to inform the congregation that every season of life has an equal but opposite season, all divinely appointed by God. Throughout life there is a clear ebb and flow of experiences and emotions, moving and ranging from what is observed by humanity as the positive and the negative. Every up has it’s down, and where there is a high, there is a low. The blessing of faith allows one to cling to the understanding that only God operates within and governs the world by time. It is by time, looking through history, that mankind can track experiences and measure progress, particularly observing the sovereign acts of the Lord. Over time relationships and patterns develop. It is through time that God’s people witness his unchanging grace, steadfast love and longsuffering. Throughout time things change, however. God does not change and he remains the constant force which ordains all experiences. Whether good or bad, God is able to utilize all things for the betterment of his people. Great wisdom is found with those who know how to have hope and joy in bad times, as well as the good; because they can trust in the sovereignty of the Lord’s providential love.

(1 Chronicles 29:11-12; Job 42:2; Psalm 31:15; Proverbs 19:21; Isaiah 46:10; Daniel 2:21, 4:35; Romans 8:28, 11:33; Ephesians 1:11)

This chapter is often cherished as the greatest among all scripture, due to the plethora of profound promises and riches found within, that are afforded believers because of the work of Christ. The Holy Spirit of God is proven to be a major component to these blessings, as it is He who seals, assures and applies these blessings on behalf of Christ to the benefit of the faithful. Those who have been unified with Christ by grace through faith now stand in assurance of salvation (freedom from sin and death), have the ability to flee and resist sin, reserve the right as adoptive heirs to the kingdom of God, and obtain access to God the Father by way of the Spirit. One of the greatest promises of scripture is found in verses 29 to 30 and is referred to as the Golden Chain of Salvation. According to his sovereign love, before time began, God unconditionally chose those who would be the recipients of his particular grace. Those whom God knew beforehand will without a doubt experience the process of salvation (or Ordo Salutis) which is an unbroken order of events through which God the Father applies the life and work of Christ to the believer via the Holy Spirit. These truths expose the reality that salvation is the work of God alone, for he initiates, calls, justifies, accomplishes and delivers those whom he has chosen. To put the proverbial icing on the cake, Paul affirms that once an individual has received the saving grace of God, no one or anything can take that away. This is often described as the Perseverance of the Saints; the act of God keeping and preserving his people so that they will remain in their faith and never lose their salvation. For what man cannot earn, he cannot keep. Only such is the work of God alone.

(Jeremiah 1:5; John 3:18-19, 5:24, 10:28-30, 15:16; Acts 13:48; Romans 5:3-5, 9:15-16; 1 Corinthians 3:16, 6:19; Ephesians 1:4-5, 11; James 1:3-4)

As unpopular as it may be, Paul defends the sovereign choice of God in salvation. Clearly all that are saved have been chosen not because of race, heritage, or anything they have done or will do, but because of the will of God (v.16). Some become extremely upset by this doctrine and infer that it implies God to be evil and unjust. However, Paul responds to this issue by asking in what authority can we question God. The reality is that all people deserve God’s wrath and judgement, yet God saw it fit to save some and not others. Anyone who takes issue with this biblical truth should be careful to demand justice, for true justice would be the condemnation of all mankind; for all have sinned and deserve death. The beauty of grace is that the Lord saved many from such fate, even when they were undeserving and without merit.

(Exodus 9:16, 33:19; Proverbs 16:4; John 1:13; Galatians 3:29; Ephesians 2:8; 1 Thessalonians 1:4-5; 2 Thessalonians 2:13-14; 2 Timothy 1:9; 1 Peter 1:1-2)

Paul’s heart is broken for the Jewish people who continue to build their trust upon ethnic heritage, self-reliance, and Torah observance as opposed to faith in Christ alone. The apostle feels a great burden and urgency to reach those who have deceived themselves by thinking that salvation can come from one’s adherence to the law. Once again, Paul adamantly proclaims that salvation is not by works, but by faith in Christ; the only one who was able to fulfill the entire law and therefore made salvation to all peoples possible apart from the law. All people, no matter their race or background, can become God’s chosen people. Jews and Gentiles alike are adopted into the family of God. Verses 9-10 display what true faith entails, both an inward change (heart) and an outward display (mouth): faith and works. Once the sovereign Lord changes the heart, faith is born, which is then evidenced in a life that is surrendered to Christ and lived out publicly before men.

(Psalm 51:10; Ezekiel 11:19, 36:26; Matthew 5:14-16, 15:18; Romans 1:17, 3:20, 28, 4:13-14; 2 Corinthians 5:7; Galatians 2:16, 3:12; James 2:17)

Paul is writing to a body of believers in Rome that are both Jews and Gentiles. His heart for all peoples to be saved is exposed here as he explains God’s sovereign plan of salvation to both groups. Overtime the Jews took advantage of their special relationship with God and became prideful, leading to their hardened, blind state. Yet the apostle makes certain to assure the Jews that God has not neglected nor forgotten them. Now that the Gentiles have been “grafted in,” Paul warns them not to become arrogant or prideful towards the Jews, making sure they understand that without the branches (Israel) there would be no basis for such inclusion. God’s grace which is unconditionally bestowed on both Jew and Gentile impartially should drive a life toward gratitude and not complacency or entitlement. The major talking point of this chapter remains a mystery of sorts, for Paul explains that at a point in the future, when the entirety of elected Gentiles come to salvation, “all Israel will be saved.” While we do not completely understand how this will take place, it is safe to say that when Paul speaks of Israel in this manner, he is speaking of ethnic Israel, not all of God’s elect people as the church. It is also pretty safe to say that not all Jews throughout time or Jews living during a particular time will be saved, but as this future event takes place a vast number of unbelieving Jews will be converted, joining the remnant in professing faith in the Messiah.

(1 Samuel 12:22; Isaiah 27:9, 59:20-21; Acts 13:46-48; 1 Corinthians 10:12; 2 Corinthians 11:22)

At this point in Paul’s epistle to the Roman believers, the apostle pivots from God’s work in salvation to the proper response of those who possess said faith in Christ: to become a living sacrifice. A true Christian, or follower of Christ, after inheriting the profound blessings of salvation, is recognized by their separation from the world and allegiance to the Savior. Such allegiance is motivated by understanding that Christ bought the individual’s life at the expense of the cross and therefore the life they now live is not their own. Without a doubt this progresses in logical order, as God must act upon man first, equipping and enabling people with faith and then the means to live by it. Paul addresses this by explaining that each believer, upon receipt of faith by God’s grace, also receive intentional giftings which should then be utilized to honor the Lord with their life. Such spiritual abilities are intended to complement one another, benefitting both the believers and the kingdom of God through the cooperation and unity of the church. Besides the designated giftings, followers of Christ are also marked by the fruits of the Spirit, which promote unity and allow believers to stand out as light in the midst of darkness.

(Romans 6:13; 1 Corinthians 12:12; Galatians 2:20; 5:22-26; Ephesians 2:10, 4:1-7, 23; Philippians 2:14-15; Colossians 3:23-24; 1 Peter 2:5, 4:10)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This beautiful creation hymn sings of God’s unfathomable glory, particularly as witnessed through the lens of creation. Take notice of the Lord’s power, provision and purpose. God is omnipotent (all powerful) for he made the universe, fixing the foundations of the earth, personally setting the stars in their place, establishing the laws of space, time, weather and gravity. Through his creation the Eternal Father lovingly provides life and sustenance, supplying his creation with everything it needs to prosper. God is also omniscient (all knowing), for he intentionally made everything with specific purpose. The provision is driven by purpose. He brings forth the water so that it may refresh and hydrate, which causes the grass to grow for the animals, which in turn provides for man. As previously seen in the hymns of thanksgiving, all creation praises the God that gives life so abundantly and strategically. As this hymn closes, there is a prayer given for the continuation of God’s glory. God is indeed good, shining down on us with his tremendous grace and all of creation should have a heart of gratitude as it seeks to honor him in return.

(1 Chronicles 29:11; Job 12:7-10; Psalm 33:6; Proverbs 16:4; Jeremiah 32:17; Matthew 6:30-34, 19:26; 2 Corinthians 9:8; Philippians 4:19)

As the old saying goes, “You never see a U-haul following behind the hurst.” Solomon strives, with dramatic emotional language, to warn the congregation of what he sees as his own foolish and prideful errors. What one has, obtains, builds, and accomplishes in this life is temporal, fleeting and perishable. Only the things concerning God, the everlasting, has true ongoing value, for it carries into the eternal. Solomon compares the life of earthly accomplishment to chasing after the wind. Mankind spends day after day, toiling and hustling after things that when put in proper perspective have no lasting value. It is like chasing the wind, as it comes and goes in all directions; intangible gusts of air that cannot be caught or grasped. All men, wise or foolish, will come to the same fate: death. Therefore all humanity must acknowledge and address such fate through the only effective option; a salvific relationship with the God who has the ability to save the soul beyond death.

(Deuteronomy 32:39; Psalm 89:46-48; Matthew 6:19-21, 10:28; Luke 12:13-21; 2 Corinthians 4:18; 1 Peter 1:1-9; 1 John 2:17)

Paul continues to build-out the doctrine of Sin (hamartiology-the study of sin) in order to highlight the need for Christ and salvation that comes only through him. The apostle begins to establish what is called the “Adamic Nature,” as well as what is referred to in Reformed circles as “Total Depravity,” or what John MacArthur labels “Human Inability.” This unfortunate and unpopular truth about mankind is the very reason that salvation is vital and necessary. By nature, all mankind have and will break God’s law, ultimately falling short of his righteous standard (v.23). Paul quotes Psalm 14:1-3 and 53:1-3, illustrating the fact that not even one person throughout time has sought out God on their own. Sin has gravely impacted all human beings, rendering them unable and unwilling of their own accord. “But God” the Bible often interjects. Even though mankind is not able to overcome sin and uphold the Law, for the Law only exposes man’s inability to keep it, God sent his Son as a substitute to fulfill the Law on our behalf and simultaneously take our just punishment as transgressors. This is referred to as the Great Exchange, Penal Substitutionary Atonement, and Propitiation of Sin. Jesus’s perfect sinless life fulfilled the law for us, his death on the cross paid the price for our failure to uphold it, and his resurrection won the victory for us. Therefore, through faith in Jesus Christ, God the Father imputes (declares/qualifies) his righteousness to those who believe. This is the doctrine of justification.

(Isaiah 53:5-6, 10; 2 Corinthians 5:21; Galatians 3:13; Ephesians 2:1-10; Hebrews 2:17, 9:28; 1 Peter 2:24; 1 John 2:2)

What many may see as a contradiction, concerning justification by faith and the idea of works, is made clear in this chapter. While God may judge mankind in some degree according to their works, no one is justified by them. The apostle Paul uses Abraham to make this point abundantly clear. Abraham did not receive God’s righteousness by doing anything (according to the law), but by having faith which then lead to his faithful works. To establish this truth, Paul recalls the fact that Abraham was 99 years old when he was circumcised. Prior to that we find Abraham falling on his face before God in worship, a clear sign of faith and submission to the Lord and his direction. Abraham was chosen by God while he was a pagan living in Ur of the Chaldeans. Without the choice and act of God first resting on him, Abraham would have remained Abram, a worshipper of pagan gods. But God, intervening in his life, sovereignly selected Abraham to be the father of his chosen people; both in lineage (Jews) and in faith (all who believe). So likewise, Paul states, first comes faith in our Lord Jesus Christ, which justifies the believer before a Holy God (“righteousness counted to him”). Then the believer, who is indwelled by the Spirit of God, is convicted and empowered to live a life of faith that honors the Lord by keeping his commandments. True faith alone in Christ alone justifies the believer, but righteous works are an outward evidence that Christ is Lord of said believer. Some may appear to profess faith in Christ, yet they never yield their life to Jesus, exposing their faith to be superficial.

(Genesis 12:1-4, 15:6, 17:1-4, 24; Matthew 16:27; Romans 2:6; 2 Corinthians 5:10; Galatians 3:6-8; James 2:14-26)

After laying the foundation for salvation, the justification of the sinner by grace through faith in Christ, Paul now explains the results of salvation for the believer; moving from wrath and judgement to grace and peace. The believer now has the ultimate reason to rejoice. Not only from the negative, escaping eternal wrath and judgement, but in the positive, receiving a profound hope, joy and assurance that will aid the believer in this life, as well as the next. To further dichotomize sin and salvation, Paul compares Adam and Jesus Christ. On one hand, when Adam, the original representative for mankind, sinned against God, death was handed down to all humanity. However, because of the magnificent love of God the Father, he sent his own Son to be the ultimate representative for humanity. Because of Adam’s sin all mankind was cast into a fallen state, death being the result. But through a greater representative, Jesus, the power of salvation works on behalf of those who have faith, eternal life being the result. Indeed salvation cannot be obtained or accomplished by man, for it is a free gift from God accomplished by Christ.

(John 5:24; Galatians 1:3-5; Ephesians 2:1-10, 5:8; Colossians 1:13-14; 1 Timothy 2:5; 1 Peter 2:9; 2 Peter 1:1-2)

There seems to be tension between sin and righteousness, as well as God’s sovereignty and man’s responsibility in this section of scripture. Paul has already established that mankind is born into a sinful state. Sin reigns within humanity, crippling the ability to choose between sin and righteousness. So by nature man is slave to sin, he cannot help it as he is dead in his trespasses. However, as God intervenes and the heart of stone becomes a heart of flesh, a new creation is born. The individual is now a slave to God’s righteousness. This terminology should allow us to see human free-will in a realistic light. Scripture soundly denies the idea that humanity is able to come to faith on their own, as slaves are bound and compelled to comply to their master. Before faith frees the captive, the only choice is to obey sin. Yet after experiencing grace through Christ Jesus, the chains of sin are broken and therefore the believer is now bound to him and his righteousness. Paul uses the ordinance of baptism to help explain. As one is immersed in the water (baptizo) it is picturing the death and burial of the believer which is joined in Christ, just as he died, was buried, but resurrected in victory. When the believer arises from the water, it symbolizes being raised to a newness of life, being changed by the work of Christ and resurrected with him. The apostle touches on the tension by asking a rhetorical question: Do we continue to sin because we know we have forgiveness and grace? Of course not Paul implies. A true believer, who has been justified and the beginning of sanctification takes place, would never desire to remain in sin. It is worth mentioning the term antinomianism, which is a theological belief that Christians are freed from and do not need to obey God’s laws. This is outright rejected by the apostle. Ceremonial law has been done away with, for sacrifices are obsolete. However, God’s moral laws obviously still stand. Sin will and does occur in a believer, but assurance lies in the fact that there is conviction and repentance. There seems to be tension because of two truths that are wrapped together in scripture: man cannot until God does, but when God does man can and is called to. Here is the mysterious intersection of God’s sovereignty and man’s responsibility.

(John 8:34-36; Romans 8:2; Galatians 2:19-20, 3:27, 4:22; Ephesians 4:22; Colossians 2:12; Hebrews 10:1-4; 1 Peter 2:16; 1 John 3:9)

Paul continues to explain the power of salvation that takes place as the believer dies to sin in Christ. The authority of sin, which is actually exposed by having the law, becomes null and void for the believer, as faith attributes the power of Christ’s resurrection victory to their account. Like the well-known praise song, In Christ Alone, says, “And as He stands in victory, sin’s curse has lost it’s grip on me.” Even before the cross of Christ, individuals were never saved by living according to the law. Either they attempted to live according to the law because their faith produced obedience, or they legalistically went through the motions thinking that it would save them. It is impossible to live according to every letter of the law, therefore pragmatically it never saved/s anyone. The law was given to God’s people so that it may bring Him glory by revealing his holy nature and standard, which man clearly cannot uphold. The law is not responsible for causing sin, it merely explains to us what God considers to be sin. For instance, how would we know it is wrong to drive 85 mph on a 35 mph road if speeding laws and signs were not posted? Often, even though Christians know the speed limit, it is still ignored and broken. Christians battle every day with sin, often losing the battle. Justified believers still sin because in this life they are not yet glorified (made perfect) but over time they are being sanctified (process of becoming perfected). The difference between the imputation and impartation of righteousness is of great importance here. Imputation of righteousness is the justification; believers have not yet received the perfection of God, but it is credited to their account. Impartation is the sanctification; where the Spirit of God conforms the believer to the image of Christ over time. The righteousness of God is received in full portion as they are entering Christ’s presence in glory (glorification).

(Romans 3:30, 8:30; 1 Corinthians 6:11; 2 Corinthians 3:18; Galatians 5:17; 1 Thessalonians 5:23-24; Hebrews 11:1-3; 2 Peter 1:2-4)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

One of the more commonly known hymns in the psalter, 103 captures king David as he recalls the many reasons he has to praise the Lord. Like most hymns of praise and thanksgiving, the unchanging and righteous character of God is the cause for such adulation. As king David lists empirical truths of God’s nature, he does so by emphasizing the redemptive relationship between God and his people. Through such relationship David had witnessed God’s forgiveness, healing, steadfast love, and unmerited mercy. The repeated phrase “Bless the Lord, O my soul!” is the response of anyone who has personally experienced the benefits of being an adopted child of God the Father. When the reality and work of salvation takes root within the heart of a person, they recognize the immense grace of the Father and in turn worship him with all of their heart, soul and mind. All we have is from him, so all we are is due him.

(1 Chronicles 29:10-15; Psalm 116:12; Micah 7:18; Matthew 22:37; Luke 15:21-22; John 1:12; Romans 8:15, 11:36; Galatians 4:6-7; Ephesians 1:5)

The title for this book, Ecclesiastes, can be translated as “the Preacher” (vv.1, 12) or one who gathers the congregation for instruction. In other words this book can be thought of as instruction from the Preacher (ekklessiastes) for the benefit of the congregation/church (ekklesia). King Solomon’s instruction here is a warning for his audience concerning the futility in finding anything worthwhile apart from God. Solomon refers to mankind’s pursuit of things like wisdom, fulfilment, happiness, and success as vanity. In other words, every human effort is driven by a sinful and prideful nature. Solomon himself regrettably wasted much of his life by pleasing himself instead of honoring God. The life of a man is empty and fleeting, everything he builds is temporal. However, that which is built upon the foundation of God and his word will stand forever. A life that honors the Lord will value his wisdom, be fulfilled in him, find joy with him, and success will be defined by his will and purpose.

(Job 28:28; Psalm 39:5-6, 144:4; Isaiah 40:6-8; John 15:5; Romans 8:20; 1 Corinthians 3:19; Philippians 4:13; 1 Peter 1:25)

Paul boldly but respectfully testifies before Herod Agrippa II. Agrippa was well versed in Jewish customs, as he was commissioned by Rome to preside over Judea and was given authority over the Jerusalem Temple affairs by Emperor Claudius. Just as he had done before, Paul displays his innocence by connecting Jesus of Nazareth to the God of the Jewish patriarchs. If Paul was guilty of anything it was persecuting the followers of Christ as a Pharisee. The amazing aspect of this preceding is that the accused (Paul) is not defending himself, but defending the gospel of Jesus Christ (apologia) by sharing his testimony. This is why Agrippa asks if Paul is trying to convert him during the address. Paul’s reply to the king portrays the very heart of his mission, that he desires all people to know Jesus Christ as Savior and Lord, even those who oppose and ridicule him. Reacting to hate and violence with more hate is the way of the world. However, reacting to hate and ridicule with love and concern is the work of the Lord and a characteristic of a true follower of Christ.

(Matthew 5:44; Romans 9:1-3, 10:1; 1 Corinthians 9:22; Philippians 1:23-26; 1 Timothy 2:3-4)

God’s sovereign plan will come to pass and his word ultimately proves true. Because the Lord had spoken to Paul, guaranteeing his safety and arrival to Rome, the apostle became a major asset among the 276 passengers. Empowered by faith and equipped with God’s reliable word, even as a captive, Paul was able to encourage the voyagers and advise the crew. Although the missionary was a very experienced traveler, it was Paul’s strong Christian character that made him stand out among the crowd. The ship surged with turmoil and fear, yet Paul remained anchored by his trust in the Lord. Even though life is often turbulent as a stormy sea, God is the ruler of the raging waters and therefore able to deliver his people to the destined location, regardless of the forecast.

(Numbers 23:19; Psalm 89:9, 145:13; Proverbs 30:5; Jeremiah 17:7; John 17:7)

There are no coincidences, for every shipwreck is orchestrated by God with purpose. Paul understood that truth and routinely remained on mission despite the landscape and climate. Throughout his trip to Rome the apostle was blessed with many profound opportunities to share the good news of Jesus Christ. Even a venomous snake bite assisted the missionary on his God-ordained journey. Through healing the many Maltese people, standing firm in his faith before other men, and leading with compassion, the apostle utilized every situation to make much of Jesus. Although he was a prisoner in Rome, Paul was given much liberty and spent his days reasoning and encouraging others with the Word. Just as he always wanted, the apostle made it to Rome so that he may bring the gospel to the nations.

(Acts 1:8, 19:21, 20:24; Romans 1:10-11, 15, 15:23-24; 2 Corinthians 4:1; Galatians 6:9)

Paul pens the epistle to the Roman believers while in Corinth towards the end of his third missionary journey. The assembly of believers in the Roman capital were known for their faith (v.8) and the apostle’s primary focus of the letter was to encourage and strengthen them (v.11) with what is widely considered to be the most robust and systematic theological work in the entire Bible. Just in the introduction alone Paul touches on several doctrinal truths, particularly justification by grace through faith in Christ, of which he will later expand upon. The anchor to the entire epistle (and the bible for that matter) comes in this chapter (vv.16-17) where Paul boldly proclaims that the person and work of Jesus Christ is the active power of God that produces salvation in all who believe. To understand this more clearly, to believe in something at that time and in that culture meant to put one’s entire weight of life into it. To believe was not simply comprehension or to be in agreement, but it was to support that belief with your entire being. In essence a person is saved not by merely acknowledging, but turning over one’s entire life to the Lordship of Christ. Paul also spends a good deal of time in this opening chapter speaking about why salvation is necessary: The wrath of God is against those who do not give their life to Christ (believe). As Paul states, all of humanity intrinsically knows that God exists, for it has been made plain to everyone (v.19). However, those who do not believe have rejected the truth of God in disobedience and therefore subject to his just judgement.

(Psalm 19:1-3; Habakkuk 2:4; 1 Corinthians 1:23-24; Galatians 3:11; Ephesians 5:6; Colossians 2:9-12)

God shows no favortism in regards to people, judging everyone based on their individual faith and works; not by their ethnicity, their bank account balance, or what they say. This section of scripture points out the hypocrisy of the legalists and self-righteous sect, particularly those who reject Christ as the Messiah and believe in their own ability to keep the entire Law. Paul infers that they are, as John Calvin mentions, “doubly deserving of condemnation,” because they themselves are closely acquainted with God and his judgement, yet they condemn others of violating the Law as if they themselves are exempt. As we will see in chapter 3, every single human throughout history has sinned and therefore are considered violators of God’s law and standard. It was never the Law of Moses that set the Jewish people apart from the rest of the world, but their faith in the God whose Law they received. A person can be born from a Jewish lineage and even adhere to some of the Law (for instance circumcision) externally, but if they do not possess a new heart that seeks after God, then their efforts are futile. The Law does not save, it merely exposes sin. It simultaneously reflects the perfect righteousness of God and the human inability to achieve it. One must be changed inwardly, having been recipients of God’s grace, receiving faith and the indwelling Spirit of God.

(Deuteronomy 10:17; 1 Samuel 16:7; Ezekiel 36:26-27; Acts 10:34; Galatians 2:15-16, 3:1-6; Ephesians 6:9; James 2:10-11, 14-26)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm consists of two different but related invitations. First, come to the Savior in worship with wondrous praise for our salvation (vv.1-3). Second, respond to the Lord with thanksgiving out of gratitude for his character (vv.4-5). The sheep know the voice of their Good Shepherd and they run to him with great joy. Shouts of praise echo from their lips as they experience the sustaining providence and protection of their Shepherd. Over time the flock grows to appreciate their Shepherd as they witness His unwavering love and righteous nature day after day. In the end the hearts of God’s people cry out to him with both praise and thanksgiving; reverence because He is God and gratitude because He is a good God.

(1 Chronicles 16:34; Psalm 23:6, 34:8; Lamentations 3:22-23; Nahum 1:7; John 1:14, 10:4, 27-28; Acts 17:27)

A God-fearing mother has imparted words of wisdom to her son, King Lemuel, who is thought to be King Solomon according to Jewish tradition. In the form of two poems, the mother passes on divine wisdom to the son in hopes that such instruction will guide the boy as he grows into becoming a man of authority and influence. There is both instruction to the king in regards to living and ruling righteously, as well as the importance of finding a wife who honors the Lord and the blessings that flow from such. There are many parallels within the two; such as, while a worldly woman will usurp strength, a godly wife dresses herself with strength and never harms her husband. The king is advised against being given to too much wine, whereas the godly wife establishes a vineyard through prudence and diligence. The son is advised to defend the poor, just as the godly wife reaches out her hand to the needy. A man who lives according to the wisdom of God will most certainly attract a woman of God. Generally speaking both sections provide a pure standard of biblical morality which benefit all when applied.

(Psalm, 128:2-4; Proverbs 6:20; 12:4, 18:22, 19:14; Matthew 6:33; Romans 13:14; 2 Corinthians 6:14)

Paul’s third missionary journey continues as he travels from port to port, meeting with established believers in order to encourage them, further equip and assist them with spreading the gospel in their region. Twice Paul is warned by other believers regarding his travel to Jerusalem. The disciples at Tyre earnestly pleaded with Paul and Agabus in Caesarea prophesied of his arrest. However, Paul was able to discern the will of the Spirit. Paul would not be deterred from his mission, no matter the potential danger. In fact, Paul had a peace of mind in Christ and was quite ready and willing to become a kamikaze evangelist (v.13). Giving up his life for the sake of Christ made perfect sense to Paul, for it had already been purchased and belonged to his Lord. Although Paul had taken great measure to prepare for entering the temple (v.24), he was met with false accusations, claiming he had defiled the temple. The disciples’ warning to Paul and Agabus’ vision proved true when Paul was arrested; his hands and feet bound with “two chains” (v.33). The apostle was willing to walk into the proverbial lion’s den because he was certain that it was the Lord’s will and that it would provide him a profound opportunity to address many with the cross of Christ.

(Psalm 32:8; Matthew 16:25; Acts 11:28; Ephesians 5:15-17; Philippians 1:9-11; Colossians 3:15; Hebrews 5:14; James 1:5-8)

At this juncture, Paul’s opposition and persecution is becoming more frequent and his freedom to travel openly is constricting. Even though he is met with severe hostility, Paul remains humble and responds to his detractors with a faithful testimony. Paul intentionally builds his defense by presenting himself as a devout Jew, a decorated one at that, which many in the crowd could testify to. The apostle wants the people to understand that the God of the Old Testament, the God of Abraham, Isaac and Jacob is the same God he serves. Paul’s desire was for these devout Jews to come to the realization that Jesus Christ is the prophesied Messiah, the Righteous One that was promised to their ancestors. Upon hearing Paul’s inclusion of the Gentiles the prideful Jewish crowd becomes uncontrollably irate and would have eventually killed him. As the situation escalates, the Roman tribune pulls Paul aside in order to interrogate him by flogging, a practice that often ended in death. However, Paul being an intelligent man, knew the law and invoked his rights as a Roman citizen in order to extend his life and opportunity for the gospel.

(Isaiah 53:11; Jeremiah 23:5-6; John 8:58; Acts 3:14, 7:52; 1 Corinthians 10:1-4; 1 John 2:1)

Even in the midst of trials and tribulations God is still sovereign (in control) and has his peoples best interest at heart. As Paul is imprisoned, awaiting some sort of trial and potential verdict, his nephew and Lysias are both used to assist Paul, fulfilling the Lord’s good will and pleasure. On the night before he was to be assassinated, God encourages Paul and assures him that he will be going to Rome, giving him the courage to confront the plot with confidence and assurance. Although Paul remains in custody, the Lord is using the Roman empire to protect and transport Paul, preventing the attempt on the apostle’s life. God uses all things to bring about his perfect plan and nothing can impede his just will.

(Job 42:2; Proverbs 19:21; Isaiah 14:27; Daniel 4:35; Romans 8:28, 9:19)

After being transported to Caesarea, Paul stands trial before Felix, the governor of Judea, and his Jewish accusers. Tertullus, lead prosecuting council for the Jews, brings false accusations against Paul, attempting to paint him as a reckless violator of all authority: breaching Roman law (stirring up riots), Jewish law (ringleader of the sect of Nazarenes) and God’s law (profane the temple). In reality those who indicted Paul were truly the culprits, for it was the unbelieving Jews who created dissention (21:27), who were guilty of sectarianism (23:8) and who blasphemed the Lord by rejecting Christ and leading the Hebrew people into legalism. As the Lord would have it, Paul remained confined for 2 years, yet he was allowed some freedoms which enabled the apostle to fellowship with other believers as he continued to advance his gospel ministry.

(Proverbs 11:9; 26:28, 29:5; Isaiah 54:17; Jeremiah 20:11; Matthew 5:11; James 1:2-4)

Felix, a former slave, was fired by Nero and replaced with Festus, who was a member of the Roman aristocracy, bringing an end to the apostles two year stint in custody. Throughout his confinement Paul faithfully served the Lord, which allowed him to share the gospel with the likes of high-ranking Roman authorities. Even though Paul may not have understood every detail of God’s design, he remained obedient to the cause of Christ. Eventually God’s plan for Paul to travel to Rome takes shape when the apostle invokes his right as a Roman citizen to appeal before the Roman Emperor. Again, the Lord’s sovereign will supersedes the enemy’s devious plan. A second assassination attempt is thwarted and Paul will now be delivered to the very place God wants him at the expense of the Roman Empire.

(Psalm 103:19; Isaiah 55:8-9; Daniel 4:34-35; Hebrews 11:1, 6; 2 Corinthians 5:7; Ephesians 1:11)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

Highlighted as an enthronement psalm, this hymn observes God’s presence on the eternal throne, reigning throughout time over all creation. Two sections come together to form this royal praise; verses 1-5 glorify the Lord as King in all of his might, while verses 6-9 give examples of the King’s character and righteousness. This literary and rhetorical style is often used throughout Scripture. First, as a prioritized response to God’s character, praise is given by the speaker. Then, drawing others into the conversation, supporting evidence and illustrations are given to justify the praise, moving the listener towards a state of worship themselves. The major takeaway from this psalm is that the Lord our God is holy (v.9), for he has displayed his eternal glory through provision in salvation.

(Exodus 15:2; Psalm 106:8; Isaiah 12:2, 43:7; Romans 3:23-24, 8:32; 2 Corinthians 5:21; Ephesians 1:12; 2 Thessalonians 2:13-14; 2 Timothy 1:9; 1 Peter 1:15-16)

The words of wisdom here are deemed as a direct message from God (oracle), which were recorded by Agur, the son of Jakeh, who was likely a student of wisdom during Solomon’s generation. Agur reflects on seeking complete reliance on the Lord with great humility. He does not desire to be either rich nor poor, but to enjoy whatever God supplies him with. Agur is quite astute in regards to the dangers of man being self-reliant, replacing the need for God’s provision with selfish desires and acquired accomplishments. Due to his righteous sense of humility before God, he naturally speaks with great contempt for self-exaltation. Such a thing is foolish to Agur, as he understands that true knowledge is found apart from man; that all wisdom begins with God.

(Proverbs 1:7, 3:5-6; Isaiah 2:22; Jeremiah 17:5-8; Matthew 10:28, 18:3; Luke 12:4-5; John 15:5; Acts 5:29; 2 Corinthians 12:9)

A powerful lesson can be observed as the disciples humbly yield to the sovereign will of the Lord. They are directed by the Spirit to each destination, as well as sustained in every situation. All too often Christians are quick to pray for deliverance from the very situation God has allowed them to be in. Although Paul and Silas found themselves beaten and in prison, they did not pray for rescue, but were singing and rejoicing despite their location and condition. Even when they were miraculously loosened, they did not flee. They understood that wherever they were, in any circumstance they were in, it was of the Lord’s will and would be used according to his purposes. Due to such boldness and willing submission, Paul and Silas remained useful in their suffering, which brought about the Jailer’s conversion and the salvation of his entire household.

(Psalm 46:10, 51:12; Isaiah 46:9-10; Romans 8:28; Ephesians 1:11; Philippians 2:13; 1 Thessalonians 5:16-18; James 4:13-15)

The missionaries continue to faithfully spread the gospel throughout the nations, regardless of the outcome and the audience’s response. While some immediately rejected the good news of Jesus with closed minds and hardened hearts (Jews in Thessalonica), others took the time to measure their teaching with scripture (the Bereans). Paul’s address to the people in Athens at the Areopagus (sometimes referred to as Mars Hill) models a powerful evangelistic and apologetic approach. Instead of recklessly charging at the Greek philosophers in the crowd with the truth of the gospel, Paul steps into their worldview and dismantles it, exposing the holes in their beliefs and then provides the answer to such issues: Jesus the Christ. Paul takes the time to observe the culture and society, even quoting one of their Greek poets (Epimenides) in order to relate to and properly engage with them. By first exposing some similarities and then the deficiencies within his listeners’ religion Paul draws them in and assists them with identifying their rational need for Jesus.

(Romans 1:16, 10:14; 1 Corinthians 9:22; 2 Corinthians 5:20; 1 Thessalonians 5:21; 2 Timothy 4:1-5; 1 Peter 3:15)

During his second missionary journey, Paul traveled to Corinth where he received a reassuring word from the Lord, encouraging him to stay in Corinth in spite of the opposition that would arise. At this point Paul has tirelessly traveled thousands of miles, enduring a surge of persecution and resistance. However, the Lord sustains him through the provision of friends and companions, blessing his ministry efforts with apparent fruitfulness, and continues to strengthen his faith and embolden his desire to see the gospel proclaimed. As Paul grows in his walk with Christ, he is consistently motivated by leaning on the promises of the Lord, empowering him to stand in the authority and power of God.

(Psalm 73:26; Isaiah 41:10; 2 Corinthians 12:9; Galatians 2:20; Ephesians 3:16; Philippians 4:13)

As the Christ-centered message spreads through Asia Minor, it has a divine ability to transform lives, as well as a capacity to alter the cultural landscape becomes evident. The power of the Lord is unavailable to those outside of salvation and it cannot be manipulated or obtained by human effort. However, Paul’s display of God’s authority becomes clear to many in Ephesus, even the demons. Through the apostle’s proclamation of the gospel so many people came under the conviction of the Holy Spirit that they burned what would have in that time been equal to about 137 years of wages. The reality of the gospel’s impact here is astounding, for an entire sector of commerce within a major city was disrupted due to the preaching of Jesus the Christ.

(Mark 16:17; Romans 1:16, 12:2; 1 Corinthians 1:18, 4:20; 2 Corinthians 5:17; Ephesians 1:19-20, 3:20)

A major aspect of Christian ministry, particularly seen with Paul, is encouraging the believers in addition to equipping them. Besides essential doctrine, the apostle’s letters are intentionally filled with uplifting relational language, as well as encouraging testimonials. Paul often backtracks along his journey, revisiting the church-plants in order to personally pour his love into his brethren. Whether he is instructing a group of believers into the early hours of the morning or conversing with the leaders of the church in Ephesus, Paul is consistently reassuring those around him with the hope of the gospel and using his life as an example. Eutychus falling asleep during Paul’s exhortation exposes our own human frailty, yet Paul was there to display the power of God’s grace and without skipping a beat spoke assurance into the worrying brothers around him. As he addressed the elders in Ephesus, Paul testified of his own missionary experience, reassuring the overseers that the high-cost of following Christ is well worth it. Apart from the believer’s relationship with Christ, the relationships between believers are a vital part of the Christian life.

(Romans 12:12; 1 Corinthians 1:4-8; 2 Corinthians 4:8-9; Galatians 6:9; Philippians 4:6-7, 13; Colossians 1;3-8; 1 Thessalonians 5:16-18)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

Throughout history the Lord has acted supremely and old language will not do justice in regards to praising Him properly. The Lord our God deserves a fresh song, an updated hymn of rejoicing in response to the marvelous things he has done, particularly making known his plan of salvation to all the world. Just as his mercies are new every morning, so must there be a reply in return to his great deeds and character. This royal psalm is one of immense victory, visualizing the Lord reigning from his eternal throne before all of creation, which shouts and applauds in wonder and with extreme joy. Not only does this hymn worship the past and present works of God, but it also looks to the future redemption with powerful hope and assurance.

(Jeremiah 29:11; Lamentations 3:22-24; Romans 8:23-25; Ephesians 1:13-14; Titus 2:13; Revelation 21:4)

God’s standard of righteousness is good and just, proven to manifest beneficial providence to the lives of those who have wisdom and live in adherence. However, those who continuously live according to their own pride and desires, rejecting the righteousness of God, will always find themselves on the receiving end of destruction and calamity, for they are outside of the direction and protection of the Lord. The contrasting style of these wisdom teachings intentionally dichotomize the tangible benefits of living for God verses the travesties of living a life guided by self. True hope is only found in the Lord, outside of ourselves, thus explaining the root of justice and injustice, self-control and unrestraint, faith and fear, peace and unrest.

(Psalm 62:5; Proverbs 22:8; Isaiah 32:17; Romans 1:18, 15:13; Colossians 1:27; 2 Thessalonians 2:12; 1 Timothy 4:10; 1 Peter 1:3)

Of course those of the circumcision party, the devout Jews who had only known the old covenant, were reluctant to accept the inclusion of the Gentiles. Yet upon hearing of Peter’s vision and the miraculous work of the Lord, they began to understand that a new covenant solidified in the death of Christ had been established for all peoples. The reality is that many outside of the nation of Israel had come to faith in God throughout the Old Testament period. So, the fact that Gentiles were receiving the word should come as no surprise. The shock and awe of the whole ordeal is truly seen in Christ’s fulfilment of the Law and by so doing the Hebraic customs and traditions which separated them from other nations were now done away with. Christ had indeed grafted in the Gentiles and all peoples had been unified into one body, the Church. It is in Antioch, as the good news of Jesus spreads and the church multiplies, that the body of believers in Jesus became known as Christians. This was intended to be a derisive term which believers wore like a badge of honor.

(Jeremiah 31:31; Matthew 5:17; Luke 22:20; Romans 10:4; 2 Corinthians 3:6; Ephesians 2:14-16; Colossians 2:14-17; Hebrews 8:6, 9:15)

The Herod mentioned here (Herod Agrippa I) was the grandson of Herod the Great (Herod I), the king who attempted to kill the infant Jesus by decreeing a massacre of all male children in the region under the age of two. Due to his tumultuous reign and struggle for authority, Herod Agrippa I tries to win favor with the Jews by persecuting the Christians. The first Christian martyred was James, the brother of the apostle John. What those attacking the church, like Herod, did not understand was the emboldening power of the Holy Spirit, which was miraculously increased during persecution. To this day the gospel advances in the face of adversity and oppression, because the gospel of Christ is eternal, giving hope and victory in death.

(Proverbs 28:1; Matthew 2:16; John 11:25-26; 1 Corinthians 15:54-58; 2 Corinthians 3:12; Ephesians 3:12; Philippians 1:12-14; Hebrews 2:14-15, 13:6)

This chapter marks a transition in the spread of the gospel, as the focus of Peter addressing the Jewish institutions progresses into Paul initiating his first missionary journey by delivering the good news of Christ to the gentiles throughout the nations. Expanding from the growth and outpouring in Antioch, the Holy Spirit calls out his messengers, commissioning Saul (for the first time mentioned by his Roman name Paul) and Barnabas as evangelists and church-planters. Paul, being a Jew himself, desired his brethren to find salvation in Christ, yet his ministry was intended to focus on the Gentiles. After attempting to convert his fellow Jews, Paul’s calling unto the various peoples of the world is justified and set in motion.  

(Acts 18:6; Romans 1:16, 11:11-25, 15:14-21; Galatians 2:7-9; Ephesians 3:7-8)

Where the gospel is proclaimed, opposition is to be expected. There are indeed enemies of the cross who seek to distract and deceive those who would believe. Suffering for the gospel is part and parcel for devout followers of Christ and can be evidenced here with the hostility towards the missionaries, particularly the stoning of Paul. God’s plan cannot be thwarted and despite the efforts to stop the evangelists, they are only strengthened by their faith, continuing on their journey, boldly proclaiming Christ and making disciples in the very cities where their lives were threatened. The crowd clearly recognized the divine authority with which Paul healed the crippled man, yet their hardened hearts were exposed as they responded to the call of repentance with attempted murder.

(Matthew 7:15, 10:22-25, 24:9; Philippians 1:29, 3:18-19; 2 Timothy 2:3, 3:12; 1 Peter 4:12-19)

Now that the Gentiles and believing Jews were being unified together in faith, there arose some issues concerning their view of salvation. If different people groups were to be of one accord how were they to reconcile the various traditions and beliefs? Particularly some of the circumcision party were teaching and demanding that the Gentiles, upon faith and conversion, should be circumcised and inducted under the Hebraic Law. As the Council of religious leaders convene they recognize that the adherence to the Hebraic Law is not a requirement for salvation, as the Gentiles had previously received the Holy Spirit apart from the Law. Therefore the doctrine of grace by faith was recognized. By God’s grace alone, evident through profession of faith in Christ alone, both Gentiles and Jews are saved and reconciled to God. In order to aid in the fellowship of the church, the Council immediately documented some practical expectations for the body of believers.

(Deuteronomy 30:6; Romans 2:28-29; Galatians 2:15-21, 3:1-9; Ephesians 2:4-10)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This enthronement psalm can be broken into three sections. Verses one to six paint a picture of how God, the King of the world, appears in the earthly realm. In the Old Testament we see that when God appears to his people it is often in the form of great earthly calamity; such as, roaring thunder, earthquakes, consuming smoke and fire. As the Creator of the universe, it is only natural for humanity to perceive God operating within the power of his creation. Verses seven to nine show how people react when they witness God’s appearance and presence. Those who have chosen false gods over the only living God certainly feel regret and shame when he appears. Just like the prophets of Baal when encountering Elijah and the true God on Mount Carmel. After pleading to Baal to no avail, it becomes obvious that their hope was gravely misplaced. It is quite foolish to elevate the creation of man above the Creator of man. Verses ten to twelve tell God’s people how they should respond to the King. If any love God they must surely love his statutes and hate what is in opposition. His people should rejoice for they are assured of his providence, his salvation, his just judgement that will terminate the wicked from their presence.

(Exodus 19:16-18; 1 Kings 18:20-40; Job 37:1-13; Psalm 19:1-4; Nahum 1:3; Matthew 27:50-54; Romans 1:25; Revelation 1:7, 16, 14:2)

As these phrases of wisdom contrast the lives of the wicked and the righteous, there is a focus on wealth with greed verses generosity, leadership of the just and unjust, deceit verses honesty. The pursuit of wealth for personal gain is a selfish sense of pride, however acquiring financial gain in order to be a stable provider for others is a righteous endeavour. Leaders who wholeheartedly seek the betterment of others are received with honor and celebration for everyone gains, but when those who are self-seeking gain power they are despised because the land will be plundered and the people oppressed. Lastly, those who are deceitful, either with themselves or others, are unable to acknowledge reality and therefore lack the ability to progress. Only those who are honest with themselves and others can obtain a clear understanding in regards to their relationship with their Creator and those around them.

(Psalm 82:3; Isaiah 10:1-2; Luke 6:38, 12:15; 1 Corinthians 3:18; 2 Corinthians 9:6-7; Galatians 6:3; Hebrews 4:13; James 1:22; 1 John 1:9)

The rapid multiplication of the church comes with growing pains. As the number of believers multiply, so does the responsibility and needs of the membership. Not only was the church growing in numbers of traditional Jewish believers, but Hellenists and gentiles were also being absorbed into the body of Christ. One of the issues that arose from the growth of the church was that a specific group of people, the Hellenists, felt that their needs were not being addressed by the leadership. Hellenists could be categorized as non-Greeks, particularly Jews, who had embraced the Greek culture and society. These Greek-speaking Jews would have been a part of the Diaspora (Jews dispersed into other nations/territories), who used the Septuagint (The Greek translation of the Old Testament), as opposed to the traditional Aramaic or Hebrew speaking Jews. These two people groups coming together under the Gospel highlights the importance of unity within diversity and the necessity for the church to meet the needs of the people. With great concern and compassion, the disciples chose seven men, specifically with Greek names, to show that their needs were being met with intentionality. Another common growing pain experienced by an effective and growing church is persecution. Especially witnessed in Stephen, as his ministry gained ground and attention, the enemy met him with opposition.

(Psalm 133:1; John 17:21; Romans 12:9-13; 2 Corinthians 9:12; Galatians 5:13, 6:2; Ephesians 4:3; Philippians 2:3-4)

Stephen, completely understanding his message and mission, confronts his opponents by putting them on trial. Full of wisdom and power from the Spirit of God, Stephen flips the script and accuses his accusers, unleashing one of the most powerful and the longest sermon recorded in the book of Acts. The message begins by speaking the language of his enemies, connecting with them via the ancient Hebraic texts and traditions. However, as Stephen recounts the lineage of the Hebrew people, he does so by exposing Israel’s tendency to reject God, his messengers, and his commands. Like a punch to the gut, Stephen calls out his audience for doing the same. Yet even more so, for they have rejected and resisted the ultimate messenger, the Messiah, the One sent from the very God they claim to worship. Unfortunately they prove Stephen’s point as they reject and kill another messenger of the Lord. In this moment we are introduced to Saul, an important figure in the book of Acts and Christendom in general, whom we will hear much about later. As Stephen dies and is welcomed into paradise by Jesus himself, his sanctification is evident in his martyrdom. Although he is being murdered by blasphemers and idolaters, Stephen exhales similar sentiments to that of his Savior, asking for the forgiveness of his antagonists.

(1 Samuel 8:7-8; 1 Kings 19:10; 2 Kings 17:13-14; 2 Chronicles 36:15-16; Nehemiah 9:26, 29; Psalm 78:8; Luke 23:34; Romans 10:21)

Saul, a Pharisee who was present at Stephen’s stoning, began an extreme campaign to eradicate all of the first century Christians, yet the miraculous work of the Lord used it to grow His church. As believers scattered across the region they spread the good news of Jesus, expanding the gospel unto the nations and peoples. Luke draws our attention to Philip, one specific individual that has gone out from Jerusalem, prepared and willing to engage others with the truth of Jesus. Philip is empowered by the Spirit of God as he proclaims Christ, casts out demons and heals many. The inclusion of Simon the magician is a clear warning against false teachers and exposes insincere faith, which focuses the attention on themselves and not on Christ. Although Simon seemed to believe, the fruit he bore revealed his sinful heart, seeking to obtain power through monetary means for selfish gain. The juxtaposition of the Ethiopian Eunuch with Simon now models for us a sincere faith. Philip finds him reading and searching the Scriptures, seeking the Lord earnestly. Due to Philip’s eagerness and submission to the prompting of God, the gospel is explained to the Ethiopian through real and honest conversation. Philip did not force faith or manipulate the man into believing, but upon hearing the good news of Jesus the Ethiopian immediately desired to become baptized. Unlike the trickery of Simon the magician, the tangible power of the Holy Spirit miraculously transports Philip out of the Ethiopian's presence to Azotus, validating Philip as one of God's ambassadors.

(Matthew 7:15-16; 2 Corinthians 11:13-14; Ephesians 6:15; James 2:17, 26; 1 Peter 1:7-9, 3:15; 2 Peter 2:1-3)

The church continues to flourish as the Lord moves in and through his people, empowering them to do what they could not on their own. Saul’s divine conversion sends a shockwave through the territories, as the staunchest enemy and persecutor of Christ becomes their strongest proponent. It is abundantly evident that salvation and the accumulative growth of the church is solely accomplished by God. However, because of God’s supreme love, he redeems his people and equips them to join in on the mission. Just as Christ had done, the apostles continue to facilitate the ministry of Christ, proclaiming the saving grace of God while doing great signs and wonders which validate their authority and cause many to believe. Luke mentions both Paul teaching in the synagogues at Damascus, as well as Peter healing across Samaria, in order to show that salvation is for all peoples; fulfilling Jesus’s last words to his disciples.

(Jonah 2:9; Matthew 16:18; John 14:12; Acts 1:8, 2:47; 1 Corinthians 3:6-7; 2 Corinthians 5:18-19; Philippians 2:13; Titus 3:5; Hebrews 13:20-21)

The corroborating visions of Cornelius and Simon Peter, just like that of Ananias and Saul, reinforce that they were official signs from the Lord. Luke’s mention of Peter staying with Simon the tanner begins to bridge the Jew and Gentile gap. The Jews had very strict traditions and rituals, not allowing them to come in contact with dead bodies. The fact that Simon worked with dead animals, tanning their skins/hides shows that Peter had already begun to lower the barrier that prevented people groups from fellowshipping. As Cornelius and Peter gather together they are immediately unified by their mutual affection and reverence for Christ. Peter’s message validates that there is no partiality in Christ concerning ethnicity, affirming that the Messiah died for all people groups. All of those in attendance begin to understand that God’s chosen people include everyone who call upon the name of Jesus, not just the Jews, for the Spirit of God is poured out upon the Gentiles.

(Deuteronomy 10:17-19; Joel 2:32; John 3:16; Romans 10:13; 2 Corinthians 5:14-15; Galatians 3:38; Ephesians 4:4-6; 1 Timothy 2:5-6; Hebrews 2:9)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

Part of a collection of enthronement psalms (93-99) this hymn of praise exults the Lord as universally supreme; the King ruling over all the earth, and the judge reigning over his creation. A call goes out to all the world, urging the nations to acknowledge the sovereignty of the Lord and respond appropriately in worship. Even the creation sings his praise for it is good that such a mighty and compassionate, forgiving God is King. God deserves praise because he is indeed all-powerful as the King of kings and Lord of lords, but he also is worthy of praise because of his longsuffering, righteous and just character. This psalm climaxes with the anticipated day of judgement, when all of creation is redeemed as the Lord establishes his perfect justice. Praise the Lord for he is good.
 
(Exodus 34:6; Deuteronomy 32:4; 1 Chronicles 16:25; Psalm 89:14; Isaiah 42:4; Romans 3:25-26; 2 Peter 3:9)

This section of scripture encompasses a wide range of beneficial applications of wisdom; such as, ignorance of self-boasting, the dangers of jealousy, importance of honesty and friendship, the frustration of divisive relationships, and the transparency of an individual’s heart. The beginning of wisdom is understanding the true nature of God, therefore it is completely foolish of a man to hold fast to his own plans when God has complete sovereign control. It is better to be prudent, planning ahead, yet remain flexible and accommodating, trusting in what the Lord’s plan is for the day. Jealousy is highlighted here due to the fact that it pushes a person towards other unrighteous characteristics, becoming the root for things like anger and cruelty. To this point is why having a pure heart is so important, as it overflows into the life of the individual. A loving heart will lead to righteous behavior, bearing fruit that blesses the individual and those around; but the heart of a jealous person will reveal itself with anger and cruelty.
 
(Psalm 37:5; Proverbs 4:23, 9:10; Jeremiah 17:7; Matthew 5:8; 1 Corinthians 1:25; 2 Timothy 2:22; James 3:17, 4:8)

Luke references his gospel account as he opens this section addressed to Theophilus, connecting Jesus’s life, death, burial and resurrection to the ascension of Christ, the coming of the Holy Spirit and the commissioning of the Church. By doing such Luke reaffirms the truth of Christ and continues the redemption story as the Holy Spirit guides and empowers the church for kingdom building. This account, often called the acts of the apostles, is the beginning of church history. Through just a few individuals the news of Jesus Christ spreads through the entire world, and continues to this day. Christ accomplished the work of redemption and now through the power of the Holy Spirit, Christ’s bride is proclaiming the hope of redemption to the corners of the earth. Before the Spirit is poured out, the disciples needed to restore the number of apostles, for twelve was the number representing Israel (12 Tribes of Israel). To restore the full twelve represents the restoration of God’s people, now inclusive of gentiles. By praying fervently and using the ancient practice of casting lots, they believed God needed to choose Judas’s replacement just as Christ chose them, trusting in the sovereignty of God to bring about the answer. This is the last mention of casting lots due to the fact that when the Holy Spirit comes he then is the means by determining and understanding the will of the Lord.
 
(Psalm 69:25, 109:8; Luke 22:3, 22-23, 30; John 14:26; Romans 11:17-18; 1 Corinthians 2:14-16; Ephesians 3:6)

Pentecost was one of three annual celebrations for the Jewish people which was held on the fiftieth day after Passover. This festivity primarily celebrated with thanksgiving the provision of God by means of agricultural blessing (grain) and the law (God’s Word). Befitting of the day, the Holy Spirit is initially poured at Pentecost, affirming the ultimate provision in Christ as the bread of life and the fulfilment of the Law/Scripture. The unseen but evident Spirit of God rushes in and divinely reveals the truth of the Gospel to the multitude that would have come to Jerusalem from all over the known world. This divine occurrence of multiple languages is a direct reversal of Babel, where God dispersed them from one common language to multiple dialects, dividing the people. Here the plethora of nations are unified through several languages, but with one message; the message of Jesus Christ. Peter’s sermon exposits the Old Testament prophet Joel, teaching the crowd that prophecy has been fulfilled by the God of their fathers, in the Son of God, through the Spirit of God. By means of such revelation and pronouncement of the Gospel, many came to faith and were baptized. As God’s people continue to fellowship, grow in and proclaim their faith, the Lord multiplies their efforts by bringing many more unto his saving grace.
 
(Genesis 11:1-9; Psalm 16:8-11; Joel 2:28-32; 1 Corinthians 3:6-11; Galatians 3:2)

The followers of Christ are becoming bolder by the day. Peter, after his gospel address to the multitude on Pentecost, is now healing and preaching in the name of Jesus by the power of the Holy Spirit. The healing of the lame beggar showcases the power of God and by what authority the apostles speak. Peter wastes no time and does not mince words, abruptly speaking the truth to the religious Jews who would have been present inside the Temple. It is so plain to see, Peter says, that the Messiah has come but you rejected him. Although they sinned against God, committing Jesus to the death, Peter tells them there is still a chance to repent and acknowledge that Jesus is their prophesied Messiah. God displays his steadfast, covenantal love in that before the gospel is taken to the ends of the earth, he sends his disciples to the people of Israel. The message is that Christ is at the center of it all. The ministry of Christ continues by way of the Spirit which witnesses of Christ through the followers of Christ.
 
(John 16:13-15; Romans 1:16, 11:36; Ephesians 1:22-23; Colossians 1:17-18; 2 Timothy 1:6-14; 1 John 5:6-12)

A heated exchange occurs when the Jewish authorities take exception to the teaching of Peter and John near Solomon’s Colonnade on the Temple Mount. As the crowd gathered there must have been several priests who would have been alerted by what they heard, provoking them to collect the highest of their religious officers. Not only were they offended by their preaching of Jesus, but also the resurrection, which the Sadducees historically rejected. After throwing Peter and John in custody, probably convening in council overnight, the religious leaders cross examine the apostles the following day. Peter, filled with the power of the Spirit, unashamedly proclaims salvation exclusively in Christ, and essentially accuses them of heresy for rejecting Christ. Obviously outraged by the truth before them, they have no other option but to silence the apostles, for their courage and ability to heal could not be denied. Even though persecution is beginning to rear its ugly head, the church responds with a boldness of faith, being unified in spirit.
 
(Proverbs 28:1; Luke 20:27; Acts 23:6-8; 1 Corinthians 15:12-20, 16:13; Ephesians 4:3; Philippians 2:2; 2 Peter 2:1; 1 John 2:22-23)

Not only does the church receive attacks from outside, there is often attacks from within. Satan tries hard to devour the church, causing it to lose its testimony to the world. The story about Ananias and Sapphira is a warning, exposing the fact that not everyone among the church can be counted as the church. Just as the church is being unified, sacrificing for one another, Satan enters to steal, kill and destroy. The couple’s sin was not in wanting to keep some of the proceeds of selling their property, but that they were false believers, hypocritical liars, that they willingly deceived the elders and their brothers and sisters in Christ. Their wicked hearts caused them to sin before God, bringing death upon themselves as the wage for their transgression. The deaths of Ananias and Sapphira set a glaring example to any who would dare to identify with the church, sifting out those who were superficial. Just like the couple, the religious leaders were exposed by their hardened hearts. Their jealousy and pride, when rooted, caused them to oppose God himself. At this juncture the power of God working in his people is undeniable. No arrest, no prison cell, no beating, nor death is able to prevent the will of God.
 
(Job 42:2; John 10:10; Acts 20:29-30; Romans 6:23; 2 Corinthians 11:13; Ephesians 1:11; 1 John 2:19)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This enthronement psalm calls for the praise of God by emphasizing his role as King and Creator. As the great King his absolute control reigns over the entire earth and all other authorities fall under his dominion. As Creator, God reserves the right to judge his creation, either shepherding his people with providence or withholding his glory from those who reject Him. Meribah and Massah were locations tied to the disobedience of the Jewish people as they wandered the desert, serving as a warning to any who would defy the ways and commandments of the sovereign God. A bended knee in worship is due Him and woe to those who rebel and quarrel, for they will never experience the fullness of his presence.

(Exodus 17:7; Numbers 20:13; Proverbs 28:14; Zechariah 7:12; Hebrews 3:7-11, 4:7)

Again the direct words of Solomon waste no time and quickly address the destructive nature of the unwise. Labeled as a fool, these individuals are defined here as one who does not value wisdom at all, lazy and deceitful. Any knowledge or opportunity offered them would be a waste of resource because they in fact lack the conviction and foresight. Like a dog going back to his vomit speaks to the repetitive nature of the fool’s error, unwilling and unable to learn from their former mistakes. This can be said of the unrighteous, those who lack the wisdom and correction of the Lord, as they are consistently attracted to their sin, returning to it time and time again, are without the conviction and power of God to resist and flee the filth. Ironically enough, these fools often consider themselves to be most wise, yet the lack of movement under their feet expose them. While there are initial warnings for the fools found unsuccessful and lazy, at the end of this section comes a warning for those bearing hate and deceit. Any that seek to stir up strife and division, especially stemming from intentional wickedness, are indeed fools for they do such things unto their demise (v.27).

(Esther 7:9-10; Psalm 7:15-16; Proverbs 16:28; James 3:3-6; 2 Peter 2:20-22)

Within the framework of salvation, there is a necessary posture of humility, one that is rooted in the self-acknowledgement of a broken sinful nature, deplete of any righteousness, lacking any ability (v.19). From such position the needy cry out to the Savior pleading for grace and mercy (v.6,13,38). Without having said humility the individual is left in a pious self-righteousness which only has the power to condemn (v.14). The parable of the persistent widow, the dual prayers of the Pharisee and tax collector, the reliance of the little children, the unwillingness of the rich man, and the healing of the blind beggar all speak to the blessings of the humble and the judgement of the prideful. Strategically included among these narratives concerning the surrender of man and reliance on God, is the Savior himself; foretelling of his sacrificial death and resurrection which exemplifies the humility and redemptive nature of the Christ.

(Psalm 14:1-3; Proverbs 3:34; Matthew 18:1-6; Mark 10:26-27, 45; Romans 3:10; Philippians 2:3-8)

By singling out Zacchaeus Jesus is making a bold statement to those around him; the Messiah came to save the broken and sinful. As a chief tax-collector, Zacchaeus would have been despised among the Jewish people; a Jew himself who betrayed and extorted his own people for riches. Yet Zacchaeus, when confronted by Jesus, was radically changed, bearing testament to his salvation by offering to give away his riches in order to follow after Christ. Upon entering Jerusalem, as a sign of submission to royalty, the multitude tossed there cloaks in the street before Jesus, publicly acknowledging him as the Messiah and King. Seeing such admiration and praise being given to Jesus infuriated the religious leaders, yet they allowed the sanctuary of the Lord to become a den of thieves, impeding the worship of God. Only Jesus is perfect enough to weep over the sin and destruction of a city and cleanse it with a just and righteous anger.

(Psalm 9:8; Luke 4:18, 5:32; John 2:13-17; Acts 17:31; Romans 12:19, 14:13; 1 Timothy 1:15; James 1:19-20; 1 John 1:9)

There is an intense focus on Jesus’ authority, which is found in his identity as the Messiah and his nature as the Son of God, for he is the sent one of God and is himself God. By quoting Psalm 110 and 118, and with the use of parables, Jesus clearly responds to the questioning of the Sadducees, however. Due to their lack of faith and hardness of heart, the chief priests and scribes are unable to understand or acknowledge the truth of Jesus. The Messiah then warns the people about the very religious leaders who claim to have authority over them, but are indeed false leaders. 

(Psalm 118:22; Mark 12:10-11; John 5:36, 8:42; Acts 4:11; Ephesians 1:20-22; Colossians 2:10; 1 Peter 2:4-7)

Jesus famously spoke of the widow’s two “mites,” in effort to emphasize the sacrificial heart behind joyful giving. God loves a cheerful giver, placing more weight on the effort than the gift, the heart-posture over the price. Others gave a much larger donation/tithe, yet they did not give out of sacrifice or reverence, but they gave of their abundance. The rest of the chapter foretells of much destruction and tribulation for Christ followers, as Jesus addresses the end days and signs of the coming Kingdom. It is vital for those who follow after Jesus to understand that suffering will be a part of faith and that many will try to deceive them, yet there is much hope to be found in the coming Son of God.

(Genesis 4:1-7; Matthew 24:30-31; John 14:1-3; 2 Corinthians 9:7; 1 Thessalonians 4:16-17; Hebrews 9:28)

As the Passover draws near, Jesus prepares his disciples for what is to come, the suffering and persecution of the Lamb that is to be slain. Within the next several hours, the Messiah will use the Passover feast in order to institute the Lord’s Supper, teaching them the meaning, how his body and blood will be broken and spilled as a payment for sin. All that Jesus had warned them about was beginning to take place; the betrayal, rejection, his arrest, mocking and beating. All these things must take place in order that the plan and will of God be fulfilled in Christ. In his humanity Jesus cries out to the Father concerning his impending sacrifice, however. Also as himself God, Jesus remains submissive to the Father’s will and overcomes with divine strength; for Jesus knows that he will soon have victory and be at his Father’s right hand in glory.

(Psalm 75:8; Isaiah 53:12; Daniel 7:13-14; Matthew 26:17-30; 1 Corinthians 11:23-26; Hebrews 10:12; 1 Peter 3:22)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This Royal or Enthronement Psalm emphasizes the magnificent beauty, immense grandeur and sovereign authority of the Lord as the King over his universe. Everything about God shouts of his glory. There is no power on earth, above the earth, or below the earth that is not controlled by the Lord. All are subject to his dominion and will. Even the raging floods of a tsunami, the thunderous movement of a hurricane yield and give glory to God. The chaos and temporary turbulence of the world are incomparable to the righteous and eternal ways of the Lord. Although the earth may be in a fallen state, tumultuous and dangerous, the plan of redemption through King Jesus will both rectify and restore all of creation as He sits eternally on his throne. Those who are bound in Christ lift endless praise for the King of kings is from everlasting to everlasting.

(1 Chronicles 29:11; Job 37:22; Psalm104:1-2; Isaiah 9:7; Daniel 4:35; Matthew 28:18; Luke 1:32-33; Romans 8:18; Ephesians 1:11; Colossians 1:16-17; Hebrews 1:8)

The beginning of this wisdom literature by Solomon specifically makes mention of “the men of Hezekiah.” These men would have been officials who were employed under one of the most God-fearing kings of Judah. These men would have assisted Hezekiah with seeking out the ancient writings of their forefathers and using them to implement reform throughout Judah. Proverbs 25-29, while written by Solomon, were arranged or compiled by Hezekiah’s scribes/scholars. These phrases emphasize the importance of humility in leadership, the necessity of proper conflict resolution, the dangers of lacking self-control, and the benefits of showing kindness towards others, even enemies.

(2 Kings 18:5; 2 Chronicles 29:2; Matthew 5:25, 44, 18:15; Luke 14:8-11; Romans 12:14; Ephesians 4:26; Philippians 2:3; Colossians 4:6; 2 Timothy 1:7; 2 Peter 1:5-8)

Recognizing Jesus’s royal identity as Lord is a key theme stringing these passages together. The centurion, upon hearing of Jesus’s miraculous works, acknowledges his supreme stature and responds with great humility and faith; sending out friends to communicate his unworthiness which is a natural response to God’s grace. The widow, her deceased son and all of those present experienced Jesus’s divine nature as one sent from God, having the ability to raise the dead. John the Baptist tasks his students with confirming Jesus’s identity as the prophesied Messiah for many were talking about his extraordinary healings. The woman who washes Jesus’s feet at the Pharisee’s home clearly acknowledged his divine nature and also responded with great humility and reverence by weeping and kissing his feet. The Pharisee and his guests observed Jesus forgiving the woman’s sins and began to inquire who he could be, as such speech would be understood as a claim of divinity.

(Matthew 16:16, 28:18; Mark 4:41;  Luke 5:24; John 11:27; Philippians 2:9-11; Hebrews 1:3, 12:28-29)

As Jesus’s ministry grows momentum, his miraculous works not only draw awareness and a multitude of onlookers, but his group of disciples grow as many are healed and surrender their lives in allegiance to him. Take notice of the several characters listed in these narratives and how their desperate situations drive their need and acknowledgement of Jesus. Whether it is the disciples running to Jesus in fear of the storm, the man with a demon crying out, the afflicted woman stretching out to touch his garment, or Jairus falling at his feet, there is a beautiful culmination that highlights humanity’s vital need of salvation that is only found in Jesus. The first step towards a Savior is recognizing our own inability and desperation, fully comprehending that there is no other with the ability or authority to save.

(Psalm 31:14-15, 34:6, 63:1; Joel 1:14; Matthew 11:28, 28:18; John 14:6, 27; Acts 4:12; Philippians 4:6-7, 19; 1 Timothy 2:5)

Jesus is investing heavily into his disciples knowing that his time with them is very limited. As the twelve are charged and commissioned to go out, to preach and heal in His name, they are instructed to do so with minimal to no resources, ensuring they solely rely on the Lord to work and provide. Tension is beginning to build with the introduction of Herod’s curiosity in Jesus, post executing John the Baptist; as well as the continuation of Jesus foretelling of his impending suffering and the similar calling to surrender regarding all who would follow after him. Only the three within the inner circle (Peter, James and John) were allowed to witness first-hand the revelation of Jesus’s identity, yet this transfiguration indeed gives hope and confidence to the reader in spite of all that is about to take place concerning the prophesied rejection and suffering of the Christ.

(Psalm 34:10, 37:5; Proverbs 3:5-6; Matthew 6:31-33, 16:24-25; Mark 10:21-22; Romans 12:1; 2 Corinthians 9:8; Galatians 6:6-10)

As Jesus sends out more disciples into the world that is ripe with the need to hear the gospel, he warns them that not everyone will be ready or even willing to accept such news. Not to worry though, Jesus further instructs them, for it is the power of the Lord that works unto salvation, revealing the truth to those whom he wills as he wills. It is not up to man to save others, but merely proclaim the truth of the Lord, allowing God to bring forth the increase. The parable of the Good Samaritan and the narrative concerning Martha and Mary illuminate the need to prioritize love for God and others. A true heart after God would first prioritize sacrificial love for the Lord, and secondly a selfless love for others. The priest and Levite do not properly display love for God, as they neglect concern for others; however, the Samaritan displays his love for God as he cares for the injured stranger. Same goes for the sisters. Martha’s anxiety clouds her ability to serve both Jesus and Mary, where as Mary recognizes her opportunity to sit at Jesus’s feet and prioritizes her attention towards him first.

(Isaiah 1:17; Matthew 9:37, 25:35-40; John 13:34-35; 1 Corinthians 3:6; Galatians 6:2; Philippians 2:3; 1 John 3:11-18; 1 Peter 4:8)

The two parables here mentioned are intended to educate the disciples of Christ on the importance of total submission and humility towards God, in addition to putting the needs of others above self. Taking a back seat is not only a literal act of humility and kindness, but even a modern phrase which emphasizes a concern for others by displaying a denial of self and sacrificial act that benefits another. This is a vital lesson for anyone who is to follow after Jesus. Verse 26 does not encourage hate, but says that in order to have Christ at the center of one’s life the love for all other things must fail in comparison to affection for him. Jesus’ analogical use of salt emphasizes the dangers of a disciple becoming useless for the kingdom if he does not deny self and seek Christ as a priority.

(Matthew 6:33, 19:29; Romans 15:1-3; 1 Corinthians 10:24; Galatians 2:20; Ephesians 4:6; Philippians 3:7-8)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm of thanksgiving is the only one in the psalter which is explicitly stated for use on the Sabbath. This song of praise clearly glorifies the Lord with a sacrificial heart of worship as it acknowledges the all-encompassing work of God’s majesty as the Creator, the power of his salvific grace and his role as the righteous and just judge over creation. The psalmist immediately justifies his praise to the Lord as good, for only such adoration is befitting to Him and Him alone. As someone who has experienced God’s grace, the psalmist testifies of God awakening the restful eyes of his people every morning, and in the evening they consistently recall the day’s providence. While the wicked may appear to prosper, such temporal blessing is a trap leading to their inevitable destruction. The righteous are aware of such earthly temptations and rather seek to be firmly rooted in eternal justification. God, the omniscient Creator of the heavens and the earth, orchestrates everything intricately, woven together with immense purpose and intention, specifically to display his affection for his people as they glorify Him.

(Lamentations 3:22-23; Psalm 19:1; Romans 5:8, 11:36; 1 Corinthians 10:31; Ephesians 3:20-21; Colossians 2:6-7; 1 John 4:9)

These words of wisdom issue both warning and assurance to the righteous, those who value wisdom, concerning the apparent success of the wicked. Although evil men may appear to achieve, their temporary attainment should not be envied or desired, because such is not a blessing from God and therefore only brings calamity and judgement. However, those who cling to the insight of the Lord will understand and enjoy the lasting benefits of building a life founded upon patience, diligence, honesty and compassion.

(Jeremiah 25:14; Galatians 5:22-26; Ephesians 5:1-2; 1 Timothy 4:12; 1 Peter 2:21-23)

The disciple whom Jesus loved closes out his gospel account with the third recorded occasion of Jesus revealing himself to his disciples post-resurrection. During this intimate moment of dining on a miraculously caught breakfast, which points to the obvious physical existence of the resurrected Christ, Jesus addresses Peter and John’s future. Jesus’s questioning Peter three times mirrors his denial of the Messiah from chapter 18 (vv.15-18, 25-27). However, now Peter is restored as his response reflects his profound loyalty which will eventually lead to his martyrdom. Early church tradition records Peter being crucified upside down, for the only thing he would eventually deny is the right to suffer as his Lord did. Jesus appears to hint at John being the only disciple to escape martyrdom, as he will eventually live out his time recording Revelation in exile on the Greek isle of Patmos. Church tradition records the apostle John surviving being boiled alive in oil by the Roman Emperor Domitian. In the end John gives a brief explanation to why his account is different from the synoptics, as his record is intended to be more specific in evidencing the work of Jesus as the Son of God, as opposed to detailing an endless, exhaustive account of the many “signs” that were actually performed by Jesus the Christ.

(Luke 24:39; 42-43; John 13:36-38, 20:27; 1 Corinthians 15:42-44)

Luke’s Gospel account actually begins with dual stories, that of John the Baptist and Jesus of Nazareth. Both births foretold, both births recorded, and the relationship between the two is intentionally structured. Luke, a physician, is very methodical and precise in his detailing of the good news of Jesus, which can be seen in his exhaustive list of historical governing officials and leaders (3:1-2). In the third chapter we are given a window into the ministry of John the Baptist, as he prophecies and prepares all people for the coming of the Messiah. While the apostle John used specific “signs” and “I am” statements of Jesus in his gospel to point out the divine essence of the Son of God, Luke will focus his efforts on highlighting the universal nature (2:31-32, 3:6) of Jesus as Savior to all people and a compassionate Physician/Healer as the Son of Man. Similar to Matthew, Luke here records the genealogy of Jesus; however, Luke starts with Jesus and traces the lineage all the way back to creation. Taking time to look at Jesus’s earthly family history will give clear evidence of Jesus coming from and redeeming all peoples, not just Israel. Although the Hebrew patriarchs standout in this list, Luke intentionally includes Canaanites (Tamar and Rahab), a Moabite (Ruth), and a Hittite (Bathsheba).

(Isaiah 40:3-5; Matthew 9:12-13; Luke 4:23; John 3:16, 12:32; Colossians 4:14; Revelation 5:9)

Luke records the beginning of Jesus’s earthly ministry, but not before mentioning the temptation of Satan first. Living up to his moniker, the liar and deceiver, Satan seeks to trap Jesus and disqualify him ahead of commencing his ministerial endeavours. By including the temptations of Jesus, Luke is highlighting the reality of Christ’s humanity. While fasting for forty days, Jesus resisted the Devil by quoting scripture, causing him to retreat. The news concerning the miraculous healings and exorcisms performed by the Messiah had begun to spread, bringing a multitude of the inflicted in search for restoration. Although many were amazed by the healings and teachings of Jesus, they became hostile towards him and because of his apparent human nature they doubted his claims of divinity and attempted to kill him. Interestingly enough, each demon that encountered Jesus immediately recognized him as the Holy One of God and quickly submitted under his authority. By paralleling Jesus’s humanity with his divinity, Luke is clearly pointing to what is called the hypostatic union; as the incarnate Son of God, Jesus is both fully God and fully man.

(John 1:14; Romans 1:3-4; Philippians 2:6-8; Colossians 2:9; 1 Timothy 2:5; Hebrews 2:14; James 4:7; 1 John 4:2)

Each miracle performed by Jesus, as he heals on demand, is absolute proof that he is God (vv.21-24). The documentation of these instances in the gospels are meant to serve as eyewitness accounts, proving both the historical and physical man Jesus, but also his power and authority over sin and death as God. Simon Peter, upon witnessing the miraculous catch, clearly identifies the divine character of Jesus and correctly responds by falling down before him and confessing his own sinful nature. Simon Peter’s response to Jesus is compared to the scribes and Pharisee’s, when they reject Jesus’s true identity and reduce him to a blasphemer. Their spiritual blindness is apparent, for they witnessed the same healings and miracles the disciples did, yet they lack the humility and ability to recognize Jesus as the Son of God.

(Psalm 77:14; John 5:36, 20:30-31; Acts 2:22; Hebrews 2:4; 2 Peter 1:16)

Jesus’s supremacy is in focus here as he displays his authority over all things. Jesus, the Great High Priest, defines and fulfills the Sabbath and as the Son of Man he stands in the gap between perfect God and sinful humanity. When the Messiah encounters the Pharisees on the Sabbath Jesus exposes their legalistic interpretation of the law. By utilizing scripture He explains to them that keeping the Sabbath day holy is really about loving both God and others, not just abstaining from work as a legality. Luke draws out this truth as he records Christ healing and curing the infirmed, assuring the multitude that through him believers shall be secured and blessed, and emphasizing his commandment to love others, even those who persecute them. Each of these principles are fulfilled in Christ on the cross as he sacrificially submits his life unto death and prays for those who crucify him.

(Matthew 22:37-40; Luke 23:34; Romans 8:34; 1 Timothy 2:5; Hebrews 2:17, 4:14-15, 9:11-12)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

The first verse of this psalm lays the foundation for the entire chapter; those who seek and draw close to the Lord will enjoy the cool shade which is cast by his sovereign providence. Regardless of the varying conditions of life, God always has his people’s best interest at heart, and therefore a sense of assurance and peace is delivered. This hymn can be seen as three sections: the first (vv.1-2) is a declaration that God is indeed a refuge for his people, the second (vv.3-13) details examples of God providing refuge, and the third (vv.14-16) is God responding to those who have sought refuge in him. There is great power and confidence to be had by those who possess earnest faith in the Lord and such strength should be present in our lives, in our prayers, and in our worship.

(Jeremiah 17:7; Romans 8:28; Ephesians 3:12; Hebrews 10:22, 11:1; 1 John 5:13-15)

These passages, as they seek to impart wisdom, warn the reader to exercise caution and restraint when in the presence of power and wealth. The attraction to power, envy, or even the comfort of material things can corrupt one’s will power and impact a believer’s integrity and sole dependence on the Lord. These practical warnings sound the alarm on various issues ranging from greed and deception, to addiction and gluttony, in addition to encouraging parental discipline which instills virtue and wisdom in the young.

(Proverbs 13:24, 22:15; Luke 12:15; 1 Corinthians 6:12; Philippians 3:19; 1 Thessalonians 5:22-23; Hebrews 13:5)

Jesus’s physical presence with the disciples is coming to an end, so the Messiah encourages them not to lose hope even though darkness is looming, for the Holy Spirit of God is indeed promised to them in his absence. Comfort comes in the truth that the Spirit will testify to and work on the behalf of their Lord and Rabbi, further aiding them in the continuing proclamation of salvation through Christ to the earth. Jesus assures his disciples that although he is going away, it is only for a time and that he will return victorious. Even though they will witness their best friend being tortured and killed, it is a necessary part of the bigger picture. Soon they will understand the reason for his death, see the power of his resurrection and witness the majesty of his triumphal return.

(Matthew 24:30; Acts 1:8, 4:31; Romans 5:8; 1 Corinthians 2:4, 15:55-58; Philippians 3:10; 1 Thessalonians 4:16-17; Titus 2:13; 1 Peter 1:3, 2:24)

The seventeenth chapter of John’s gospel account is one of the most beautiful portions of scripture. It is referred to as “the High Priestly Prayer,” because it is the recorded prayer of the High Priest petitioning the Father from the upper room in the presence of his disciples, interceding on behalf of only those given to him. These verses raise the argument for what is called Particular Redemption, often referred to as Definite or Limited Atonement, which speaks to the redemptive work of Christ on the cross being specifically accomplished for only His people and not the entire world. This prayer confirms that Christ’s work is accomplishing the purpose for which the Father has sent him, reflects the truth of the Father’s preservation of his people, and seeks divine unity for the flock as they are sent out into the world to glorify the Father as the Son has done. Another major takeaway from this chapter is found in verses 5 and 24, which state the pre-existence of Jesus as God and denies the teachings of other religions that espouse Jesus as a created being and a mere prophet.

(Romans 8:34; Ephesians 1:13-14, 4:3-6, 13; Philippians 1:6, 2:2; Colossians 1:15-17; Hebrews 4:14-15, 7:26; 1 Peter 1:4-5; Jude 1:24; Revelation 22:13)

Jesus’s appointed time is approaching rapidly and the reality of betrayal, rejection and suffering are in sight. When Judas arrives with his mercenaries, they are met with the unflinching Christ, fully aware that his impending arrest will set into motion the proceedings leading to his crucifixion. His entire life and years of teaching and preaching will culminate in the coming days as he lays his life down to accomplish all he was sent to fulfill. Jesus’s authoritative reply to the arresting party can be understood in the original language as “I am,” further proclaiming his identity as the Messiah, which causes them to recoil in his presence with awe. Part of the ridicule and mocking which Christ had to endure can be seen in the irony of the Great High Priest, who was appointed by God, being subjected to the questioning of the high priest, one merely appointed by the Roman prefect. After being betrayed, then denied by his closest disciple, Jesus finds himself being condemned even when no fault can be found in him.

(Psalm 118:22; Isaiah 53:3; Luke 10:16, 23:4, 14; John 1:10-11, 10:17-18, 19:4, 6; Ephesians 5:1-2; Hebrews 12:2)

Due to their spiritual blindness and lack of faith, the chief priests and officers could not see nor comprehend who and what Jesus claimed to be. Their spiritual piety and self-reliance also prevented them from understanding the humility and subservient attitude Jesus displayed as the One who came to do the Father’s will, therefore claiming he made himself the Son of God (vv.6-7), when clearly the Father had sent him. Pilate’s recorded response to Jesus teaches us another valuable lesson about the lack of saving faith. Although Pilate clearly acknowledged that there was something different about Jesus, he was not willing to surrender his life to such truth. He knew that Jesus was innocent and even called him the King of the Jews, however. Pilate feared Caesar, the mob and losing his status and position of authority more than he feared God, so he yielded to the crucifixion of an innocent man. John records the fulfilment of several prophecies in this chapter to further highlight the sovereign will of God as Jesus’s life was not to be taken but given according to his divine plan. Such prophecies include: soldiers casting lots for his clothing (Psalm 22:18), Jesus speaking out in thirst (Psalm 22:15), Jesus offered sour wine (Psalm 69:21), Jesus’s legs not being broken (Exodus 12:46; Numbers 9:12; Psalm 34:20), the piercing of Jesus’s side (Zechariah 12:10), and Jesus buried with the wealthy in a borrowed tomb (Isaiah 53:9).

(Jeremiah 17:5-7; Romans 4; Ephesians 2:8-9; 1 Peter 5:6-7)

All of the “I am” statements and “signs” of Jesus Christ find their climactic moment here as the power of the resurrection is witnessed. Lazarus was just a man who walked out of the grave in linen shrouds, while those of the risen Christ were left folded in the tomb, unnecessary for the glorified body of the Messiah. Although the disciples had sat at the feet of Jesus, hearing of what shall come to pass concerning his death, burial and resurrection, it was seeing him in his glorified body with their own eyes that moved them from grief to belief, from fright to might. Experiencing the risen Savior first-hand transformed these men from fearful followers hiding in a locked room to bold proclaimers of the gospel in the streets. Seeing and touching the wounds of the crucified, now victorious Messiah motivated them beyond belief and into a faith so strong they were willing to sacrifice their own lives for the sake of the gospel. Jesus Christ was indeed a real physical man who died at an appointed time in history. Beyond that he also was and is the Son of God, the conqueror of sin and death, the sacrificial Lamb of God, who upon the cross accomplished all that the Father sent him to, so that each of us may believe and have eternal life.

(Romans 8:37; 1 Corinthians 1:18, 15:55-57; Galatians 2:20, 3:13; Colossians 1:20, 2:13-15; Hebrews 12:2; 1 John 5:1-12; Revelation 12:11)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

The anchor of this wisdom psalm attributed to Moses, is verse 14, “Satisfy us in the morning with your steadfast love, that we may rejoice and be glad all our days.” The beginning speaks to the eternal refuge which the faithful have in the Lord, rooted in the self-existence of God. Throughout these seventeen verses, the sovereign power and infinite majesty of our Author and Creator is acknowledged and praised as it is compared to the minuteness and limited existence of humanity. The voice of this hymn appears to lament and repent over the trouble and sin of mankind, yet simultaneously praises the Lord for such life; for it is in darkness and disparity of man that the righteousness and power of God reaches down and removes his people. Although we grieve such a perfect God, he is unchanging and always true in his love and providence.

(Lamentations 3:22-23; Psalm 33; Malachi 3:6; John 1:5; Romans 5:8; Ephesians 2:4-5; James 1:17)

Solomon draws much attention to living a life of uprightness, avoiding the traps and tendencies of this world, and essentially discipling the coming generations so that they may see the infinite worth in such discipline. A life lived well for the Lord, in uprightness, is of great value, as it is attached to eternal life and heavenly reward, not to mention worldly benefit. Living a life primarily focused on earthly wealth and reward is futile, for monetary status is a human construct. God created all individuals for a common purpose of glorifying him through horizontal and vertical relations, strictly rebuking the partiality of mankind.

(Psalm 84:11; Matthew 6:20, 16:27, 22:37-40; Luke 9:23; Philippians 2:3; Colossians 3:17; 2 Timothy 2:2; James 2:1-9)

Perhaps the greatest and last “sign” mentioned in the gospel of John, once again, is poignantly paired with the corresponding “I am” statement of Christ; foreshadowing the resurrection of Christ and alluding to the resurrection of the dead in Christ. Both the statement and the sign verify Jesus’s identity as the Messiah, his power over death and authority to give eternal life. The passing of Jesus’s dear friend, while it brought deep sadness to his humanity, served the greater purpose of glorifying the Father through the miraculous work of the Son (v.4), as a dead man is brought forth from the tomb by the voice of the Shepherd. Once again, the person and work of Jesus caused division among the people. Many witnessed the resurrection of Lazarus and came to faith in Jesus as the Son of God; however, from that day forward those who despised Jesus and were threatened by him plotted to kill him. Unbeknownst to them, their actions would be used to bring about the sovereign will and plan of God by delivering redemption through the crucifixion of Jesus.

(Daniel 12:2; John 5:28-29, 6:40; Acts 24:15; Romans 6:5, 11; 1 Corinthians 15:21-22; 2 Corinthians 4:14; 1 Thessalonians 4:16; 1 John 3:14; Revelation 20:4-6)

The divine works of Jesus and the adoration of his true followers naturally exposed the evil and murderous hearts of those around him, including the wretched Judas Iscariot. Jesus’s claims were bold and demanding, challenging and cutting through the hearts and minds of the people. Being indifferent to Jesus was not an option, therefore invoking a response of love and submission, or hate and rejection. As John continues to develop his account of Christ, one particular theme becomes very clear: unless God first moves in the heart of man with the power of the Gospel, opening the spiritual eyes, not a single miraculous sign or fulfilled prophesy would have effect on the blind. Although many were still in unbelief concerning Jesus’s identity as the Messiah, the Passover was near and the time to fulfill his destiny as the Lamb of God was at hand.

(Isaiah 6:10; Matthew 15:14; John 1:29; Acts 26:18; 1 Corinthians 2:14; 2 Corinthians 4:3-6; Ephesians 1:17-20, 4:18; 1 John 2:11)

In one of the most intimate moments with his disciples, Jesus washes their feet, participating in an act that was culturally reserved for the lowliest of the household. As one theologian hinted, the only man that deserved to wear a cape, turned it around and served with an apron. This humble act of servitude by Jesus exemplified the submissive nature of the second person of the Trinity; coming to fulfill the work of his Father, to glorify the One that sent him. Even though Jesus is indeed God, he served humanity through the most profound act of humility possible, by laying down his life. In this moment Jesus was not only showing his followers what must take place concerning his sacrificial death, but drew the ultimate illustration of how they were to serve others in his name. For through living a life of sacrificial servitude, God is glorified and made known among the world.

(Matthew 19:30, 20:28; Luke 22:42; John 6:38, 15:13; Romans 12:1; 1 Corinthians 11:3, 15:28; Galatians 6:2; Philippians 2:6-8; Hebrews 13:16; 1 Peter 4:10)

Jesus comforts his disciples as the conversation in the upper room continues from the previous chapter. His followers are not only promised a future heavenly inheritance, but also the gift of the Helper, the Holy Spirit of God who would be with them always. The sixth “I am” statement is recorded here, “I am the way, and the truth, and the life.” With absolute certainty and exclusivity, Jesus reemphasizes what he has been teaching them for three years: he is indeed the only way into God’s eternal presence, he alone is the revealed truth of God, and he is the personification of God’s righteousness as the sole source of everlasting life.

(Acts 4:12; 2 Corinthians 4:4, 5:21; Colossians 1:15; 1 Timothy 2:5; Hebrews 1:3)

Jesus’s metaphorical use of the vine and vinedresser, with the addition of the seventh and final “I am” statement, utilizes the most prized agricultural asset in their culture to highlight the necessity of abiding in Him. Without being attached or grafted to the vine, a branch receives no essential support and therefore is unable to bear fruit and withers away. The same is true of all of mankind, for without being tethered to Christ no man will have access to life and will be rendered useless. The focus here is both on the source of life of the individual, as well as the coming judgement which will separate the believers (attached and fruitful branches) from the unbelievers (those detached from Christ and unfruitful). Because the believer’s identity is in Christ, persecution from the world is inevitable.

(Romans 8:1; 1 Corinthians 1:30; Galatians 2:20; Ephesians 2:10; Colossians 3:3-4; 1 Peter 2:9)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm is one of pilgrimage (not traditionally one of ascent), a joyful hymn which conveys one’s desire to be in the presence of God. For the Jews this would have been a desire to be at the temple, the place where God would commune with his people, revealing his presence to them. For Christians it can be seen as a hymn that celebrates the believer’s indwelling of the Lord, as well as a yearning for the day when they will be completely unified with Him in eternity. Truly blessed is the one in God’s presence, for that person would be a recipient of sustaining grace and mercy, glorification, ultimate restoration and redemption, and finally imparted the righteousness of Jesus Christ’s perfection.

(Psalm 42:1-2; Matthew 5:3-4; John 4:14; Acts 3:20-21; Galatians 3:14; Ephesians 2:6; Philippians 4:19; James 1:17)

Imparted wisdom from this chapter focuses the reader on the sovereignty of God in all things and the benefits of aligning oneself according to the expectations of God for mankind. No individual, regardless of their earthly title, is outside of His control or exempt from His statutes. Therefore, as we have seen prior in the wisdom literature, there are great blessings that come with living a life that honors the Lord, just as there are consequences and unfavorable outcomes that are brought about by rejecting such divine wisdom and direction. The natural man apart from God will intrinsically make decisions based upon pride, selfish desire and determination, however those who live by and seek His righteousness will reflect God’s character in their lives.

(Exodus 9:12; Ezra 1:1; Proverbs 16:9; Jeremiah 10:23; Romans 13:1; Philippians 2:13)

The fourth and fifth miraculous signs mentioned in this Gospel account are in this chapter, both of which are possibly the most commonly known: the account of Jesus feeding the multitude and walking on water. It was customary in those times to just count the men (v.10), so if there was 5,000 men the total number must have been at least around 15,000 people. Although Jesus feeds the multitude with only 5 loaves and 2 fish, manifesting another testament to his identity as the Messiah, the sad reality is many still rejected his teaching and walked away in unbelief. A major theological truth mentioned by Jesus in these passages is that faith is initially the sovereign work of God and not something mankind can have apart from the Spirit of God moving first (v.37,44). Besides the signs of Jesus, John records seven “I am” statements of Jesus in his gospel. These statements are all claims to be God (I am that I am) while detailing various aspects of his role in salvation. The first “I am” statement is befitting to this chapter as Jesus claims to be the bread of life. By partaking of Him, which is having faith in his sacrificial death for the sin of mankind, eternal life is rewarded. The principles of the Lord’s supper or communion, which will be later instituted, are first cited here.

(Psalm 78:24-25; Jeremiah 31:3; Matthew 26:26-28; Romans 12:3; 1 Corinthians 11:23-26; Ephesians 2:8-9; Philippians 1:6; 2 Thessalonians 2:13-14; Hebrews 12:2)

Jesus was being careful and discreet as to not draw too much attention, for many people either sought to make him their king by force or particularly the spiritual leaders of the Jews sought to have him arrested and/or killed. Although Jesus withdraws in order to avoid these situations, he knows that the hour had not yet come and boldly teaches in the synagogue. God’s sovereign plan cannot be thwarted and we will see many occasions where those who seek to take him by force are prevented until that appointed time is fulfilled. Both aforementioned parties fail to see the truth of Christ because of their spiritual blindness. Some, even Jesus’s brothers, make assumptions based on their lack of understanding and ignorance. Others, such as the Pharisee’s, judge Jesus from a heart of arrogance and pride. Those who have been given spiritual eyes to see have clearly acknowledged Jesus as the Christ. A division among the people regarding the identity of Jesus begins to splinter. Even the authorities sent to arrest Jesus knew something was evidently different about him (v.46), as well as Nicodemus the Pharisee begins to take his side by arguing for his rights to trial according to Mosaic law (vv.50-52). Truth is divisive by nature, for its primary purpose is to separate right and wrong; which is clearly seen as people react to the truth claims of Jesus the Christ.

(John 14:6, 18:37; Acts 26:18; 2 Corinthians 3:16, 4:4; Hebrews 4:12; 1 John 2:11)

The intensity is building and division among the people concerning the divinity of Jesus as the Christ is growing. Jesus is firm but quite patient with these spiritual leaders who cannot seem to grasp the reality of Jesus as the Son of God. Jesus explains to them that they are blind because they are not of God (born from above), or they would know God and reflect the character of God. Their conceit and contempt is showcased as they try to trap Jesus with the attempted stoning of the adulteress. As the light of the world, Jesus actually exposes the Pharisees’ identity as sinners; unrighteous men before God, dead in their trespasses, unwilling and unable to see the truth that stood before them. Jesus ultimately rebukes them for their defiant unbelief, illustrating that their head knowledge of God is evidently clouded by their heart which is deceitfully wicked and disobedient. The Pharisees had heard enough, for when Jesus openly claims his deity via “I AM,” they pick up stones to kill him.

(Genesis 6:5; Jeremiah 17:9-10; Micah 6:8; Mark 7:21-23; 2 Corinthians 3:17-18; 1 John 4:8)

John continues to connect the signs and wonders of Jesus with the “I am” statements in order to build evidence concerning the true nature of Jesus as the prophesied Messiah, the Christ. The sovereignty of the Lord is further exemplified in the 6th sign mentioned by John, for the Christ is not only the Lord over the sabbath, but this man was allowed to be born blind, so that in this very moment the works of Jesus would glorify the Father (v.3) and indelibly marked in history (v.32). As the man is miraculously healed, Jesus identifies himself as God by saying he is “the light of the world.” The “I am” statements reflect in the original language the words of God when he reveals his name as “I am that I am.” As the light of the world, Jesus will come to expose the darkness of sin, but as light does, defeat that darkness and cause it to recede in his presence. Like the blind man, those who have faith in Christ will be healed of their sin and also gifted the sight of his truth and righteousness.

(Exodus 3:14; Matthew 9:29, 12:8; Mark 2:28; Luke 18:42; John 20:29; 2 Corinthians 5:7; Hebrews 11:1-3)

Jesus continues to address the spiritual blindness of the Pharisees from the previous chapter by drawing out for them an illustration of sheep and a shepherd. Here contains two “I am” statements which emphasize Jesus as the only means or entrance of salvation (door/gate), because he is the only one who has the power and authority to make the necessary provision and sacrifice for the sheep as the good shepherd (v.17-18). However, these metaphors also speak to the legalist Pharisees as either false shepherds (thieves/robbers) and/or wolves, who are scattering the sheep and leading them astray. Like hired hands, the Pharisees have no real concern for the sheep, nor a true voice that the sheep will follow. The doctrine of effectual calling is introduced and explained in theses verses, as the Good Shepherd actively seeks to save the sheep (his chosen followers). The voice of Christ (the Gospel) is proclaimed to all (general call), yet only those the Father has given the Son (v.29) recognize and follow (v.27). The specific spiritual calling (effectual proclamation of Christ to the sheep) which goes out to the individual believer has great power, thereby causing the effect of faith and the action to follow. The unbelieving Pharisees could not understand nor believe because they did not know the voice of Jesus (vv.24-26); for they continued to misconstrue and reject the very Messiah who taught the truth of scripture and worked miracles in their presence.

(Matthew 22:14; John 6:44; Romans 8:29-39; Philippians 2:13; 2 Timothy 1:9)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm of lament is strategically structured so that the reader experiences the saving grace of the Lord, which then progresses to praise. First, the psalmist begins by lamenting to God in his dire need of help. This plea for help, while generic, also explains that the cry is out of recognition of their sin before a perfect and holy God. Second, while there is evident faith and repentance, by questioning the deliverance and steadfastness of God, the psalmist intentionally provokes the obvious answer to his question and third part of the psalm, honest recognition with praise. Of course the psalmist knows that God will not forsake him, yet at times we can grow weary as we wait for God’s timing of redemption. However, in the face of such doubt, the faithful will continuously seek the Lord due to experiencing the unceasing quality of God’s love and remembering the history of his ongoing mercy. Therefore, let us praise Him, the only One whose provision sustains, and who reigns over all creation.

(Lamentations 3:31-32; Psalm 51:1-4; Isaiah 40:29-31; Matthew 11:28; Romans 11:1-5)

Here again we find several phrases bestowing sound wisdom and practical advice to the reader, specifically regarding an individual’s daily habits and self-control. The behavior or actions of a person will reflect their true character and expose their heart. While words are of great importance, the footsteps and daily commitment of the individual will reveal if they value godly wisdom or if they are overtaken by sin and pride. One who seeks the Lord and honors his ways will bear fruit of such, however someone that despises wisdom and acts without thought or concern for others will no doubt bear rotten fruit. These principles reveal the daily mortification of sin for the believer and the comfortability of sin for the unrighteous. Those who love God will seek to follow him daily, by fighting the good fight of faith through conviction, repentance, and correction.

(Romans 8:12-17; Galatians 5:19-24; Ephesians 4:17-24; Colossians 3:5-10; 2 Timothy 3:16)

By mirroring the language of Genesis in the opening of his Gospel account, the disciple whom Jesus loved (how John refers to himself) not only mentions the pre-existent, co-eternal nature of Jesus Christ as God, but also sets up the chapter’s theme in regards to his coming and fulfilment of the Father’s promise. Throughout the Old Testament, the Word of God came unto and was spoken through the prophets. Coupled together we understand clearly that Jesus was not merely a prophet, but the agent and means of creation, as well as the manifestation and fulfilment of God’s glory and presence. As far as prophets are concerned, we also see John the Baptist among these passages, who is considered the last prophet who comes to declare the coming of his cousin, the Messiah, the One that is greater than all the prophets, the One who would fulfill the prophesies of old, to bring salvation, redemption and restoration to all nations and peoples. Not only did John recognize Jesus as the Christ, but the other disciples whom Jesus called to follow him believed that He was indeed the Messiah (v.41).

(Matthew 5:17, 11:7-11; 2 Corinthians 1:20 Hebrews 1:3, 9:11-15)

The apostle John continues to draw out the truth concerning Jesus’s identity as the Messiah by mentioning the first of eight “signs” that are highlighted in this book. John refers to the miracles of Jesus as “signs” because they point to the reality of Christ’s deity, as well as establish evidenced eye-witness accounts of the person and work of Jesus. By using the ceremonial cleansing water and turning it into wine, Jesus was referencing his role as the Lamb of God who would do away with the old sacrificial system, as he becomes the ultimate and final sacrifice. Through performing such miracles Jesus displays what is called the hypostatic union; he is both God and man simultaneously. This is further alluded to by Jesus when he encounters the money changers at the temple, who were profaning his Father’s house and restricting many from worship, particularly the gentiles, as their access to the temple was limited to this area. Here Jesus refers to himself as the temple and foreshadows his death and resurrection.

(Romans 1:3-4; Ephesians 2:18-22; Philippians 2:6-7; Colossians 2:9; 1 Timothy 3:16; Hebrews 2:14-18, 10:12-20)

Through the dialogue with Nicodemus, Jesus explains that in order for one to enter the Kingdom of God, he/she must be born again. The original Greek language here can also be rendered “born from above.” This is further expounded as Jesus assures Nicodemus that no individual can do anything to achieve or receive this salvation (v.13), for they would be merely flesh (v.6), but this birth in question is an act of God through His Spirit (vv.7-8). Some explain that when Jesus spoke of being born of water and the Spirit that there are two births here, one of natural birth via the amniotic sac (“bag of waters”) and one of the Spirit. Perhaps the best way to understand this is by looking at the cultural setting and identifying who Nicodemus was. As a formidable spiritual leader (Pharisee v.1) Nicodemus would have been steeped in Old Testament scriptures, therefore understanding the ceremonial cleansing with water, to which Jesus adds the Spirit. So Christ was saying that in order to be born again, or born from above, one must be washed/cleansed by the Spirit of God, not simply washed through traditional human cleansing. Throughout this chapter the ideal of being saved through “Christ alone” is very clear as he is the Son sent by the Father, the One who is lifted up, He is the One from above and only through Him can someone be “born from above.”

(Ezekiel 36:24-27; John 8:28; Titus 3:5; 1 Peter 1:22-25)

The second “sign” detailed in John’s Gospel account is at the end of this chapter, the healing of the official’s son (vv.46-54). Leading up to this miracle is another account of Jesus’s divinity incarnated in the flesh. Embedded in the dialogue between Jesus and the Samaritan woman is the fact that without prior introduction to this woman, Jesus already knew intimate details of her life (vv.17-18). Just within this short conversation, the Samaritan woman fully understood that this man before her was the Messiah. There was something real and physical about his flesh which grew weary and thirsty from traveling (v.6), yet there was also a very apparent quality of Jesus which pointed to his divine character as the prophesied Christ. The power of the woman’s testimony concerning her experience with Christ brought many to come and witness all that she did (v.39), proving that there was indeed a great harvest of believers to take place. Once they heard and saw for themselves, the reality of who Jesus is, many more came to believe (v.42).

(Jeremiah 2:13, 17:13; Matthew 9:37; John 7:38; Revelation 22:17)

The Bethesda pool was what the Hebrews called a mikveh, a collective pool of water that was used for ceremonial purification at the temple. Depending on your used Bible translation, you may or may not see a verse 4, which states that occasionally an angel of the Lord would touch the waters, causing it to have healing properties. Jesus’s verbal healing of the man outside of the pool once again pointed to Jesus as the Christ, the Messiah that was given all power and authority to fulfil the law and to put an end to the old sacrificial system by serving as the ultimate sacrifice. Such power and authority given by the Father would naturally elevate Jesus above any angelic or human capability or traditions, including the Sabbath. Although these “signs” performed by Jesus, and those who witnessed them, serve as living testimonies, it is the power and authority that is given to him by God the Father which truly testifies of his divine person and purpose.

(Daniel 7:13-14; Matthew 12:8, Mark 2:28, Luke 6:5; Acts 10:42; 1 John 5:9)

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

Identified as a royal psalm, this prayerful collection of verses petition the Lord for a king that would reign justly over the people. It is seen as a worship-filled prayer unto the Lord, asking God to bless the people by lifting up a ruler that would break the chains of the oppressed, bring prosperity and godly righteousness to the land. While this can be seen as a legitimate prayer for the present generation of Israel, there are without a doubt undertones of the coming Messiah; a king that would reign with eternity, a pure and blessed kingdom with no end or boundary. The latter part of the psalm is rightly giving praise and credit to the only One who could ever rule and reign with such an undefiled nature and power.

(Psalm 41:13; Isaiah 9:7, 11:4; Zechariah 9:10; Luke 1:33, 4:18; Hebrews 1:8-12; Revelation 19:11)

Much of the focus in this section of wisdom literature is on the wealthy and poor, elaborating on both godly and flawed human perspectives. For instance, a poor man is hated by his brother and has no friends, for many people sinfully assign more value to the money a man has rather than the character of the man. A righteous man will value a person based upon their character and sense of morality and justice, being a friend regardless of financial gain. An unrighteous and shallow individual will degrade or reject the brotherhood or friendship if there is nothing to obtain physically or monetarily. There are many gifts of great value beyond financial appraisal, such as: a prudent, gentle wife and children who value wisdom and honesty. Even the judgement, correction and conviction of the Lord has infinite worth, as it brings wisdom and salvation to those who openly seek and receive it.

(Proverbs 14:20; Zechariah 7:10; Matthew 6:24, 25:33-46; James 1:27, 2:1-4)

Habakkuk, although considered a minor prophet, is not particularly witnessed teaching or prophesying publicly like many of the other prophets, but his namesake book is a recorded discourse between him and God. Habakkuk primarily struggles with bouts of doubt concerning his faith due to the apparent successes of the wicked and at times what appeared to Habakkuk as the lack of judgement concerning the evil behavior of Judah and God’s use of their enemies as a tool of reckoning. In the second chapter Habakkuk records God’s response, essentially confirming that His will is perfect and beyond our comprehension, reassuring the prophet that all wicked will be repaid and justly corrected. The ultimate lesson to be learned is that God knows best and his will can be trusted. We can and should live knowing that our faith is not simply based on a single act of God’s will, but encompasses all history and works through each believer’s life-long journey of dependence on him.

(Deuteronomy 32:35-39; Psalm 115:3; Romans 9:15-18, 12:19; Hebrews 10:32-39)

Just prior to the destruction of Jerusalem and the Babylonian captivity of Judah, the prophet Zephaniah warned (as prophets do) of a pending judgement and called all people to repentance, with the hope that they would be saved from such tribulation. Zephaniah’s prophecy carried a double application. In one sense he spoke of a literal and immediate judgement in which God would sovereignly use their enemies to repay one another, while also bringing upon Judah a divine judgement for apostasy and disobedience. However, Zephaniah also referred to a coming day when the wickedness of all nations would be dealt with and totally eradicated. The immediate judgement was the use of the Scythians, the Assyrians, and the Babylonians. The latter is referred to as the day of the Lord, which is mentioned about 20 times in this three chapter book. While there is dark language of wrath and punishment, for those who are faithful beyond the borders of Israel, the righteous among all nations, there is a time of purifying restoration and transformative redemption recognized in the mighty one who will save.

(Isaiah 66:18-24; Zechariah 13:9; Luke 15:3-24; Romans 15:8-13)

Haggai, served as a minor prophet during the same generation as Zechariah, and ministered to the people in order to encourage and educate them on the importance of rebuilding the temple post exile. The people had grown weary from their time in captivity, as well as overwhelmed with the enormous task of rebuilding the great Solomon’s temple. The prophet reminds them of the Lord’s covenant promise which communicates the truth that he is still with them. This temple will stand to play a major role in the coming salvation of the people. Although this new temple will also be destroyed under Roman rule in 70 AD, it serves as a pathway to and a reminder of the ultimate fulfilment of God’s glory and presence which is in Christ Jesus, the temple not made with hands.

(Matthew 24:1-2; Luke 19:41-44; John 2:19-21; Acts 7:47-50, 17:24-25; Colossians 2:9-13)

Zechariah serves the post-exilic generation of Jews who have returned to their homeland. Although a lot is happening concerning the rebuilding of the temple and the city of David, Zechariah focuses his efforts on rebuilding the spiritual health and well-being of the people. The prophet’s message is inclusive of the gentiles due to his overarching view of the Messiah who is to come unto all the nations of the world (14:9). Zechariah spends a good deal of time warning the people about their history of idolatry, because it is with this same spirit of disobedience and spiritual blindness that they will pierce and strike their own shepherd (12:10, 13:7). The prophet urges the people to turn from the ways of their forefathers (1:2-6) and recognize the sovereign power of their God, for the day of the Lord is coming and all wickedness will be purged from the earth. While just punishment for the evil is inevitable, there is always hope in the grace of God through Christ, the Good Shepherd, as a faithful remnant will be saved.

(Psalm 23:1; Isaiah 53:5; Matthew 26:31; John 10:11, 19:37; Romans 9:27-29, 11:5)

Malachi, the last of the minor prophets, rebukes Israel for their lack of upholding their end of the covenant relationship with Yahweh. Over the years God’s people had grown complacent in their spiritual relations and perhaps a sense of entitlement as God’s chosen poisoned their view on the necessity of obedience. It was not perfection that the Lord sought in His people, but the positioning of their hearts. With the words of God, the prophet both warns the wicked and prideful, as well as promises the humble and faithful that the day is coming when the former shall be condemned eternally and the latter will be purified and rewarded. The juxtaposition of mercy and condemnation is used by the prophet to move and motivate people into repentance, which will be recognized outwardly as upholding the commandments of God; ultimately by honouring the Father and loving one another.

(Deuteronomy 6:5-6; Psalm 51:10; Matthew 3:10-12, 5:17, 22:37-40; John 14:15; 2 Thessalonians 1:8-10)