| Monday Dec 26 |
Tuesday Dec 27 |
Wednesday Dec 28 |
Thursday Dec 29 |
Friday Dec 30 |
Saturday Dec 31 |
Sunday Jan 1 |
| Zech. 7, 8 |
Zech. 9, 10 |
Zech. 11, 12 |
Zech. 13, 14 |
Mal. 1, 2 |
Mal. 3, 4 |
|
| Rev. 19 |
Psalms 148 |
Rev. 20 |
Rev. 21 |
Psalms 149, 150 |
Rev. 22 |
Southminster Presbyterian Church of Pittsburgh, PA invites you to join us as we celebrate 2011 as The Year of the Bible. Weekly posts will provide the readings and we invite you to comment with your questions and/or thoughts!
Sunday, December 25, 2011
Week 53: December 26 - December 31
Sunday, December 18, 2011
Week 52: December 19 - December 25
| Monday Dec 19 |
Tuesday Dec 20 |
Wednesday Dec 21 |
Thursday Dec 22 |
Friday Dec 23 |
Saturday Dec 24 |
Sunday Dec 25 |
| Nah. 1, 2, 3 |
Hab. 1, 2, 3 |
Zeph. 1, 2, 3 |
Hag. 1, 2 |
Zech. 1, 2 |
Zech. 3, 4 |
Zech. 5, 6 |
| Rev. 14 |
Psalms 145 |
Rev. 15 |
Rev. 16 |
Psalms 146, 147 |
Rev. 17 |
Rev. 18 |
Sunday, December 11, 2011
Week 51: December 12 - December 18
| Monday Dec 12 |
Tuesday Dec 13 |
Wednesday Dec 14 |
Thursday Dec 15 |
Friday Dec 16 |
Saturday Dec 17 |
Sunday Dec 18 |
| Amos 9 |
Obad. 1 |
Jonah 1, 2 |
Jonah 3, 4 |
Micah 1, 2, 3 |
Micah 4, 5 |
Micah 6, 7 |
| Rev. 9 |
Psalms 142, 143 |
Rev. 10 |
Rev. 11 |
Psalms 144 |
Rev. 12 |
Rev. 13 |
Sunday, December 4, 2011
Week 50: December 5 - December 11
Thursday, December 1, 2011
December
Here we are! The last month's readings in The Year of the Bible. Let's hope that we are still on target, or at least positioned to make a run for the goal in December. In this last month, we will be reading the Minor Prophets of the Old Testament and one very curious book in the New Testament, the book of Revelation.
As you may know, the primary reason that the last twelve books of the Old Testament are called the "Minor Prophets" is that they are generally quite brief - certainly in comparison to Isaiah, Jeremiah, and Ezekiel. They were written at different times and places. Some of the books tell us where and when they were written, but others do not. Unless you have extra time to spare, it is not wise to try to puzzle out the historical background. You will be better off simply reading through the books looking for main themes and for familiar passages.
The basic themes of the Minor Prophets are similar to those in the other books of the prophets: God's judgment on sin and disobedience; the call to repentance and righteous living; the assurance of continuing mercy and forgiveness after judgment; and the promise of a Last Day that will bring final judgment and a blessed new world of peace and love. You will not find these themes neatly organized in the books, nor will you find all of the themes in all of the books. If you keep these themes in mind, however, you will have a better idea of the overall picture in God's message through these prophets.
Here are some brief comments about a few of the Minor Prophets. Hosea demonstrates the continuing mercy and faithfulness of God through his own steadfast commitment to a faithless wife, Gomer. If you have ever thought of God as cold and distant, look at the warmth and compassion that are evident here in God's longing for this errant people. Amos reminds Israel of something that Samuel had told Saul many years earlier: Religious practices (worship, offerings, and the like) do not please God unless they are coupled with an upright, good life (5:21-24; see 1 Sam. 15:22).
Micah makes this same point, using words that may sound familiar, when he says that what the Lord requires of us is "to do justice, and to love kindness, and to walk humbly with God" (6:8). There is another familiar verse in Micah that you have probably heard many times. You will undoubtedly hear it quoted again this month. Look at 5:2 to see what it is.
Habakkuk almost loses his faith because of the evil and unrighteousness that he experiences, but at the end of the book he concludes with a ringing affirmation of faith and trust in the Lord - even if he should lose everything (3:17-18). Remember this passage during those times when you encounter grief and loss in your own life.
Our readings in the New Testament this month will be in the book of Revelation. Revelation has caused more confusion and consternation than any other book in the Bible. Seemingly, there are as many interpretations as there are students of the book. Many people believe that, if we read Revelation carefully enough, we can determine the time of the end of the world. Or, even if we cannot arrive at the precise time of the end, we can at least pin down the generation that will see the end come. However, this is not a very profitable way to approach Revelation. Many people through the centuries have tried to predict the time of the end - and failed!
It is more profitable to look at the many symbols in Revelation in terms of how they give us a glimpse of the glory of God and Christ. Notice the awe-inspiring vision of Jesus Christ right at the beginning of the book (1:12-20). The wealth of images and allusions here shows us just how powerful symbolic, poetic language can be. It portrays in an especially compelling manner the authority, majesty, and might of the risen and exalted Christ.
Poetic portraits like this, not only of Christ but also of God, are scattered throughout the book. Another example is the vision in chapter 4, where John sees heaven opened and God (who is not described) seated on a throne. The various elements of this royal court serve to show us how great and magnificent the Lord of heaven and earth really is: "You are worthy, our Lord and God, to receive glory and honor and power" (4:11).
One more major thing to look for in Revelation: how the book brings home to us the final victory of God over the forces of evil in the universe. That is really what all those fantastic descriptions of cataclysmic events contained in the seven seals, the seven trumpets, and the seven bowls mean to tell us. It does not matter how frightening the beasts, the dragons, the armies of Satan, or even Satan himself, seem to be. God is in control, and world history will unfold according to a firm divine plan. In God's own time and way, the Lord will wreak havoc on all of the forces of sin, evil, and unrighteousness.
The final two chapters of Revelation, with their vision of a new heaven and a new earth, conclude our our readings in The Year of the Bible. Read these chapters slowly; meditate on them. They picture our ultimate hope of a new age in which God will dwell with us in a renewed world where sin and sorrow, pain and death, are no more, and where life is full and good and blessed. John finds this vision so tantalizing that he exclaims at the end, "Amen. Come, Lord Jesus!" (v. 20). May this vision also tantalize us and sustain us as we live in this world and seek to serve our Lord. Oh, yes, one more thing. Don't stop reading your Bible just because The Year of the Bible has come to an end!
From The Year of the Bible by James E. Davison
As you may know, the primary reason that the last twelve books of the Old Testament are called the "Minor Prophets" is that they are generally quite brief - certainly in comparison to Isaiah, Jeremiah, and Ezekiel. They were written at different times and places. Some of the books tell us where and when they were written, but others do not. Unless you have extra time to spare, it is not wise to try to puzzle out the historical background. You will be better off simply reading through the books looking for main themes and for familiar passages.
The basic themes of the Minor Prophets are similar to those in the other books of the prophets: God's judgment on sin and disobedience; the call to repentance and righteous living; the assurance of continuing mercy and forgiveness after judgment; and the promise of a Last Day that will bring final judgment and a blessed new world of peace and love. You will not find these themes neatly organized in the books, nor will you find all of the themes in all of the books. If you keep these themes in mind, however, you will have a better idea of the overall picture in God's message through these prophets.
Here are some brief comments about a few of the Minor Prophets. Hosea demonstrates the continuing mercy and faithfulness of God through his own steadfast commitment to a faithless wife, Gomer. If you have ever thought of God as cold and distant, look at the warmth and compassion that are evident here in God's longing for this errant people. Amos reminds Israel of something that Samuel had told Saul many years earlier: Religious practices (worship, offerings, and the like) do not please God unless they are coupled with an upright, good life (5:21-24; see 1 Sam. 15:22).
Micah makes this same point, using words that may sound familiar, when he says that what the Lord requires of us is "to do justice, and to love kindness, and to walk humbly with God" (6:8). There is another familiar verse in Micah that you have probably heard many times. You will undoubtedly hear it quoted again this month. Look at 5:2 to see what it is.
Habakkuk almost loses his faith because of the evil and unrighteousness that he experiences, but at the end of the book he concludes with a ringing affirmation of faith and trust in the Lord - even if he should lose everything (3:17-18). Remember this passage during those times when you encounter grief and loss in your own life.
Our readings in the New Testament this month will be in the book of Revelation. Revelation has caused more confusion and consternation than any other book in the Bible. Seemingly, there are as many interpretations as there are students of the book. Many people believe that, if we read Revelation carefully enough, we can determine the time of the end of the world. Or, even if we cannot arrive at the precise time of the end, we can at least pin down the generation that will see the end come. However, this is not a very profitable way to approach Revelation. Many people through the centuries have tried to predict the time of the end - and failed!
It is more profitable to look at the many symbols in Revelation in terms of how they give us a glimpse of the glory of God and Christ. Notice the awe-inspiring vision of Jesus Christ right at the beginning of the book (1:12-20). The wealth of images and allusions here shows us just how powerful symbolic, poetic language can be. It portrays in an especially compelling manner the authority, majesty, and might of the risen and exalted Christ.
Poetic portraits like this, not only of Christ but also of God, are scattered throughout the book. Another example is the vision in chapter 4, where John sees heaven opened and God (who is not described) seated on a throne. The various elements of this royal court serve to show us how great and magnificent the Lord of heaven and earth really is: "You are worthy, our Lord and God, to receive glory and honor and power" (4:11).
One more major thing to look for in Revelation: how the book brings home to us the final victory of God over the forces of evil in the universe. That is really what all those fantastic descriptions of cataclysmic events contained in the seven seals, the seven trumpets, and the seven bowls mean to tell us. It does not matter how frightening the beasts, the dragons, the armies of Satan, or even Satan himself, seem to be. God is in control, and world history will unfold according to a firm divine plan. In God's own time and way, the Lord will wreak havoc on all of the forces of sin, evil, and unrighteousness.
The final two chapters of Revelation, with their vision of a new heaven and a new earth, conclude our our readings in The Year of the Bible. Read these chapters slowly; meditate on them. They picture our ultimate hope of a new age in which God will dwell with us in a renewed world where sin and sorrow, pain and death, are no more, and where life is full and good and blessed. John finds this vision so tantalizing that he exclaims at the end, "Amen. Come, Lord Jesus!" (v. 20). May this vision also tantalize us and sustain us as we live in this world and seek to serve our Lord. Oh, yes, one more thing. Don't stop reading your Bible just because The Year of the Bible has come to an end!
From The Year of the Bible by James E. Davison
Sunday, November 27, 2011
Week 49: November 28 - December 4
| Monday Nov 28 |
Tuesday Nov 29 |
Wednesday Nov 30 |
Thursday Dec 1 |
Friday Dec 2 |
Saturday Dec 3 |
Sunday Dec 4 |
| Dan. 8, 9 |
Dan. 10, 11, 12 |
Hos. 1, 2 |
Hos. 3, 4, 5, 6 |
Hos. 7, 8 |
Hos. 9, 10 |
Hos. 11, 12 |
| 3 John 1 |
Psalms 135, 136 |
Jude 1 |
Rev. 1 |
Psalms 137, 138 |
Rev. 2 |
Rev. 3 |
Sunday, November 20, 2011
Week 48: November 21 - November 27
| Monday Nov 21 |
Tuesday Nov 22 |
Wednesday Nov 23 |
Thursday Nov 24 |
Friday Nov 25 |
Saturday Nov 26 |
Sunday Nov 27 |
| Ezek. 42, 43 |
Ezek. 44, 45 |
Ezek. 46, 47 |
Ezek. 48 |
Dan. 1, 2, 3 |
Dan. 4, 5 |
Dan. 6, 7 |
| 1 John 2 |
Psalms 129, 130, 131 |
1 John 3 |
1 John 4 |
Psalms 132, 133, 134 |
1 John 5 |
2 John 1 |
Sunday, November 13, 2011
Week 47: November 14 - November 20
| Monday Nov 14 |
Tuesday Nov 15 |
Wednesday Nov 16 |
Thursday Nov 17 |
Friday Nov 18 |
Saturday Nov 19 |
Sunday Nov 20 |
| Ezek. 28, 29 |
Ezek. 30, 31 |
Ezek. 32, 33 |
Ezek. 34, 35 |
Ezek. 36, 37 |
Ezek. 38, 39 |
Ezek. 40, 41 |
| 1 Peter 5 |
Psalms 123, 124, 125 |
2 Peter 1 |
2 Peter 2 |
Psalms 126, 127, 128 |
2 Peter 3 |
1 John 1 |
Sunday, November 6, 2011
Week 46: November 7 - November 13
| Monday Nov 7 |
Tuesday Nov 8 |
Wednesday Nov 9 |
Thursday Nov 10 |
Friday Nov 11 |
Saturday Nov 12 |
Sunday Nov 13 |
| Ezek. 14, 15 |
Ezek. 16, 17 |
Ezek. 18, 19 |
Ezek. 20, 21 |
Ezek. 22, 23 |
Ezek. 24, 25 |
Ezek. 26, 27 |
| James 5 |
Psalms 119:145-176 |
1 Peter 1 |
1 Peter 2 |
Psalms 120, 121, 122 |
1 Peter 3 |
1 Peter 4 |
Tuesday, November 1, 2011
November
This month we will be covering a good deal of ground in our year with the Bible. The New Testament readings include a number of small books called the "general epistles." Although they are written by different authors and are addressed to people in very divergent situations, they should be relatively familiar and easy to follow. That's good, because the Old Testament readings may make you feel that you are going around in circles (to borrow an image from the first chapter of Ezekiel).
In the Old Testament, we will be reading both Ezekiel and Daniel. Ezekiel is a curious figure whose tendency to speak in symbolic language makes his prophetic work seem especially strange and complicated. He lived through the most devastating event in Israel's history: the conquest of Jerusalem by the Babylonian Empire in 587 B.C.E. He himself had already been taken to Babylon with an earlier group of exiles, and, in the years just preceding the calamity, he was called to prophesy impending doom. Remember that many voices were claiming that God would never permit the holy city to undergo serious harm. Ezekiel, however, now joined with his older compatriot, Jeremiah, in announcing that diving judgment was both imminent and inevitable.
Chapter 1 gives us the record of Ezekiel's call in highly visionary language. If you are thirty or under, you'll be happy to know that the rabbis found this vision to be so intricate and complex that they felt it should be studied only by those over the age of thirty. (So you won't be disappointed, however, we will allow you to read it this year!) The basic imagery conveys the ideas of divine judgment (a storm out of the north), the omnipresence and omniscience of an almighty God (wheels, eyes, and likenesses of animals), and the majesty of a mysterious yet merciful God (the throne, the human form, and the rainbow).
As with earlier prophetic books, you will want to read Ezekiel fairly quickly. Keep in mind that the first twenty-four chapters offer prophecies related to the coming judgment on Jerusalem. Then Ezekiel prophesies doom to a number of other nations (chapters 25-32). Finally, the remainder of the book speaks about future restoration for God's people, climaxing in chapters 40-48 with a highly symbolic portrait of a renewed temple.
Look, too, for images and symbols in Ezekiel that are important in the New Testament: the vine, the good shepherd, the new heart, the indwelling Spirit, an everlasting covenant, the river of life, and a new Jerusalem. If you search for it, you will find an amazing wealth of spiritual insight in Ezekiel.
Like Ezekiel, Daniel is an interesting book. You may remember the stories of Daniel and his friends from your childhood. The rest of the book, though, with its enigmatic imagery and psychedelic visions, might keep you awake at night! Actually, it should do the opposite because the primary message of the visions is that God is sovereign. We can rest secure in the knowledge that the Lord controls the world. Kings and rulers are subject to God's irresistible will, and the course of history is in God's hand.
We cannot go into the controversies here about the dating of this book, but you should be aware that there are sharp disagreements among those who feel that the entire book was compiled at about the time of the Babylonian Captivity, late in the sixth century B.C.E., and those who believe that much of it was put together at about the middle of the second century B.C.E.
In any case, notice that the visionary material is very different from most of what we have read in the prophetic books, and it has come to be called "apocalyptic" (which means "revelation"). It is quite similar to what we will read in the New Testament book of Revelation next month. Bear in mind that the goal of this kind of writing is to assure readers that they can and should trust in God, in spite of how bleak of disheartening the difficulties and trials they face may appear to be.
The material in the New Testament is much easier to follow. James, 1 Peter, and 1 John are the most significant of the seven letters we will be reading. As you will observe, the letters differ markedly in style and tone, and they emphasize different themes. Generally speaking, all of the letters intend to bolster the faith of their readers and encourage them to live exemplary Christian lives. Some of them suggest a rather rigorous tone, which may lead us to ask whether we, in the present, really take our Christian discipleship seriously enough. What would any one of these writers say if they were speaking to our congregation today?
Look for passages that stress God's faithfulness, both in the present and in the future. It is hard for us today, in our situation of relative ease and comfort, to recognize how much pressure early Christians felt under the ever-present threat of persecution. That is why they needed to be reminded so strongly of God's abiding faithfulness. that is also why they needed to hear the kind of benediction that we read at the end of Jude, one that is good for us to hear as well: "Now to him who is able to keep you from falling ..., to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time and now and forever. Amen" (v. 24).
From The Year of the Bible by James E. Davison
In the Old Testament, we will be reading both Ezekiel and Daniel. Ezekiel is a curious figure whose tendency to speak in symbolic language makes his prophetic work seem especially strange and complicated. He lived through the most devastating event in Israel's history: the conquest of Jerusalem by the Babylonian Empire in 587 B.C.E. He himself had already been taken to Babylon with an earlier group of exiles, and, in the years just preceding the calamity, he was called to prophesy impending doom. Remember that many voices were claiming that God would never permit the holy city to undergo serious harm. Ezekiel, however, now joined with his older compatriot, Jeremiah, in announcing that diving judgment was both imminent and inevitable.
Chapter 1 gives us the record of Ezekiel's call in highly visionary language. If you are thirty or under, you'll be happy to know that the rabbis found this vision to be so intricate and complex that they felt it should be studied only by those over the age of thirty. (So you won't be disappointed, however, we will allow you to read it this year!) The basic imagery conveys the ideas of divine judgment (a storm out of the north), the omnipresence and omniscience of an almighty God (wheels, eyes, and likenesses of animals), and the majesty of a mysterious yet merciful God (the throne, the human form, and the rainbow).
As with earlier prophetic books, you will want to read Ezekiel fairly quickly. Keep in mind that the first twenty-four chapters offer prophecies related to the coming judgment on Jerusalem. Then Ezekiel prophesies doom to a number of other nations (chapters 25-32). Finally, the remainder of the book speaks about future restoration for God's people, climaxing in chapters 40-48 with a highly symbolic portrait of a renewed temple.
Look, too, for images and symbols in Ezekiel that are important in the New Testament: the vine, the good shepherd, the new heart, the indwelling Spirit, an everlasting covenant, the river of life, and a new Jerusalem. If you search for it, you will find an amazing wealth of spiritual insight in Ezekiel.
Like Ezekiel, Daniel is an interesting book. You may remember the stories of Daniel and his friends from your childhood. The rest of the book, though, with its enigmatic imagery and psychedelic visions, might keep you awake at night! Actually, it should do the opposite because the primary message of the visions is that God is sovereign. We can rest secure in the knowledge that the Lord controls the world. Kings and rulers are subject to God's irresistible will, and the course of history is in God's hand.
We cannot go into the controversies here about the dating of this book, but you should be aware that there are sharp disagreements among those who feel that the entire book was compiled at about the time of the Babylonian Captivity, late in the sixth century B.C.E., and those who believe that much of it was put together at about the middle of the second century B.C.E.
In any case, notice that the visionary material is very different from most of what we have read in the prophetic books, and it has come to be called "apocalyptic" (which means "revelation"). It is quite similar to what we will read in the New Testament book of Revelation next month. Bear in mind that the goal of this kind of writing is to assure readers that they can and should trust in God, in spite of how bleak of disheartening the difficulties and trials they face may appear to be.
The material in the New Testament is much easier to follow. James, 1 Peter, and 1 John are the most significant of the seven letters we will be reading. As you will observe, the letters differ markedly in style and tone, and they emphasize different themes. Generally speaking, all of the letters intend to bolster the faith of their readers and encourage them to live exemplary Christian lives. Some of them suggest a rather rigorous tone, which may lead us to ask whether we, in the present, really take our Christian discipleship seriously enough. What would any one of these writers say if they were speaking to our congregation today?
Look for passages that stress God's faithfulness, both in the present and in the future. It is hard for us today, in our situation of relative ease and comfort, to recognize how much pressure early Christians felt under the ever-present threat of persecution. That is why they needed to be reminded so strongly of God's abiding faithfulness. that is also why they needed to hear the kind of benediction that we read at the end of Jude, one that is good for us to hear as well: "Now to him who is able to keep you from falling ..., to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time and now and forever. Amen" (v. 24).
From The Year of the Bible by James E. Davison
Sunday, October 30, 2011
Week 45: October 31 - November 6
| Monday Oct 31 |
Tuesday Nov 1 |
Wednesday Nov 2 |
Thursday Nov 3 |
Friday Nov 4 |
Saturday Nov 5 |
Sunday Nov 6 |
| Ezek. 1 |
Ezek. 2, 3 |
Ezek. 4, 5 |
Ezek. 6, 7 |
Ezek. 8, 9 |
Ezek. 10, 11 |
Ezek. 12, 13 |
| John 21 |
Psalms 119:97-120 |
James 1 |
James 2 |
Psalms 119:121-144 |
James 3 |
James 4 |
Sunday, October 23, 2011
Week 44: October 24 - October 30
| Monday Oct 24 |
Tuesday Oct 25 |
Wednesday Oct 26 |
Thursday Oct 27 |
Friday Oct 28 |
Saturday Oct 29 |
Sunday Oct 30 |
| Jer. 42, 43 |
Jer. 44, 45, 46 |
Jer. 47, 48 |
Jer. 49, 50 |
Jer. 51, 52 |
Lam. 1, 2 |
Lam. 3, 4, 5 |
| John 16 |
Psalms 119:49-72 |
John 17 |
John 18 |
Psalms 119:73-96 |
John 19 |
John 20 |
Sunday, October 16, 2011
Week 43: October 17 - October 23
| Monday Oct 17 |
Tuesday Oct 18 |
Wednesday Oct 19 |
Thursday Oct 20 |
Friday Oct 21 |
Saturday Oct 22 |
Sunday Oct 23 |
| Jer. 27, 28 |
Jer. 29, 30, 31 |
Jer. 32, 33 |
Jer. 34, 35 |
Jer. 36, 37 |
Jer. 38, 39 |
Jer. 40, 41 |
| John 11 |
Psalms 119:1-24 |
John 12 |
John 13 |
Psalms 119:25-48 |
John 14 |
John 15 |
Sunday, October 9, 2011
Week 42: October 10 - October 16
| Monday Oct 10 |
Tuesday Oct 11 |
Wednesday Oct 12 |
Thursday Oct 13 |
Friday Oct 14 |
Saturday Oct 15 |
Sunday Oct 16 |
| Jer. 13, 14 |
Jer. 15, 16 |
Jer. 17, 18 |
Jer. 19, 20 |
Jer. 21, 22 |
Jer. 23, 24 |
Jer. 25, 26 |
| John 6 |
Psalms 116 |
John 7 |
John 8 |
Psalms 117, 118 |
John 9 |
John 10 |
Sunday, October 2, 2011
Week 41: October 3 - October 9
| Monday Oct 3 |
Tuesday Oct 4 |
Wednesday Oct 5 |
Thursday Oct 6 |
Friday Oct 7 |
Saturday Oct 8 |
Sunday Oct 9 |
| Isa. 65, 66 |
Jer. 1, 2 |
Jer. 3, 4 |
Jer. 5, 6 |
Jer. 7, 8 |
Jer. 9, 10 |
Jer. 11, 12 |
| John 1 |
Psalms 112, 113 |
John 2 |
John 3 |
Psalms 114, 115 |
John 4 |
John 5 |
Saturday, October 1, 2011
October
Most of our reading in the Old Testament this month will be in the second of the "Major Prophets," Jeremiah. The reason that these books are called "major" is simple: they are much longer than the twelve books called the "Minor Prophets."
Jeremiah was from a priestly family. We read at the beginning of the book that he felt called to his prophetic ministry at a young age. Like Moses years before him (Ex. 3-4), Jeremiah was hesitant and attempted to excuse himself from the call (1:6). Unknowingly, he had good reason to. You could consider his later life as a prophet pleasant only if you enjoy being beaten and placed in stocks (20:2), being thrown into a dungeon (37:16), being dropped into a muddy cistern (38:6), and being threatened with death (26:11). Even the people of Jeremiah's own hometown wanted to kill him (11:21). Fortunately, Jeremiah had a trusted secretary, Baruch, who put his prophecies into writing and seems to have been a friend to him(ch. 36).
when you read Jeremiah, it will be obvious why the leaders in Judah disliked this man and his message. Jeremiah preached doom. He announced that Jerusalem, including the Temple itself, would be destroyed. The reason he offered for this prophecy was the faithlessness of the people. Jeremiah proclaimed that their injustice, unrighteousness, and disbelief had reached such a point that God's only recourse was to execute judgment.
As with most of the prophetic books, you will want to read fairly quickly, looking for the main theme rather than puzzling over the details of each verse or paragraph. The book of Jeremiah is not written in a strictly chronological order, and that can make the details seem all the more confusing. Try to gain an appreciation for Jeremiah's personality and to observe his anguish at the self-destructive behavior of his people. He truly grieves as he watches his people deny the God they profess to worship by the way they live their lives.
Still, Jeremiah offers more than relentless doom and gloom. The core of his message includes a deeply cherished hope. You will find this hope in chapters 31-32, where Jeremiah foresees a new covenant. This may remind you of the book of Hebrews, which we read last month. Hebrews points out that the forgiveness and inward renewal of the heart prophesied by Jeremiah are offered to us through the great high priest, Jesus Christ (Heb. 8-9).
This month most of the readings from the New Testament will come from John. It is a favorite book for many people, even though it can seem a bit wordy and repetitious at times. That is because the book looks at Christ now from one angle, now from another. John is written in a very simple style with an easy vocabulary. (For that reason, it is often chosen as the book to begin with in teaching Greek to seminary students.) However, the external simplicity is deceiving. John's descriptions of the Christ are exceptionally profound, and you can read them over and over again without ever uncovering all the depths and riches they contain.
The contrast between John and the other three Gospels is startling. The Synoptic Gospels, as they are called, provide us with an overview of the life of Jesus, and they give us some detail about a host of incidents in his life. John, by comparison, is not very concerned about extensive descriptions of the events in Jesus' life. Rather, he wants us to focus on the meaning, or inner side, of the events. He wants us to get below the surface of the things to see their significance.
A sign of this is John's tendency to hint at two levels of meaning in what he says. For example, notice the comment that Nicodemus comes to Jesus "by night" (3:2). On one level, this indicates Nicodemus' concern to avoid being seen with Jesus. However, when you recall John's contrast of light with darkness (1:4), it is obvious there is another level here. Nicodemus does not know the light; he is still "in the dark" regarding the One who is the true "light of the world" (8:12).
This is the meaning of the "signs" in John. Beginning with the transformation of water to wine at Cana in chapter 2, and concluding with the raising of Lazarus in chapter 11, there are seven marvelous actions performed by Jesus. On one level, each of these is a miraculous physical event accomplished by Jesus, but John uses each of them to delineate something deeper and much more profound about the identity of Jesus and the meaning of salvation and eternal life. Can you find all seven signs? What do you think is the deeper significance of each?
There is no doubt about John's ultimate goal in all of this. At the beginning of the book, he tells us that Jesus Christ is the Word, or Son, of God. Jesus is true God come in the flesh. Near the end of the book, even the doubting disciple himself, Thomas, affirms this same conclusion: "My Lord and my God!" (20:28). Then John tells us explicitly that he has written all of this "that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name" (v. 31).
From The Year of the Bible by James E. Davison
Jeremiah was from a priestly family. We read at the beginning of the book that he felt called to his prophetic ministry at a young age. Like Moses years before him (Ex. 3-4), Jeremiah was hesitant and attempted to excuse himself from the call (1:6). Unknowingly, he had good reason to. You could consider his later life as a prophet pleasant only if you enjoy being beaten and placed in stocks (20:2), being thrown into a dungeon (37:16), being dropped into a muddy cistern (38:6), and being threatened with death (26:11). Even the people of Jeremiah's own hometown wanted to kill him (11:21). Fortunately, Jeremiah had a trusted secretary, Baruch, who put his prophecies into writing and seems to have been a friend to him(ch. 36).
when you read Jeremiah, it will be obvious why the leaders in Judah disliked this man and his message. Jeremiah preached doom. He announced that Jerusalem, including the Temple itself, would be destroyed. The reason he offered for this prophecy was the faithlessness of the people. Jeremiah proclaimed that their injustice, unrighteousness, and disbelief had reached such a point that God's only recourse was to execute judgment.
As with most of the prophetic books, you will want to read fairly quickly, looking for the main theme rather than puzzling over the details of each verse or paragraph. The book of Jeremiah is not written in a strictly chronological order, and that can make the details seem all the more confusing. Try to gain an appreciation for Jeremiah's personality and to observe his anguish at the self-destructive behavior of his people. He truly grieves as he watches his people deny the God they profess to worship by the way they live their lives.
Still, Jeremiah offers more than relentless doom and gloom. The core of his message includes a deeply cherished hope. You will find this hope in chapters 31-32, where Jeremiah foresees a new covenant. This may remind you of the book of Hebrews, which we read last month. Hebrews points out that the forgiveness and inward renewal of the heart prophesied by Jeremiah are offered to us through the great high priest, Jesus Christ (Heb. 8-9).
This month most of the readings from the New Testament will come from John. It is a favorite book for many people, even though it can seem a bit wordy and repetitious at times. That is because the book looks at Christ now from one angle, now from another. John is written in a very simple style with an easy vocabulary. (For that reason, it is often chosen as the book to begin with in teaching Greek to seminary students.) However, the external simplicity is deceiving. John's descriptions of the Christ are exceptionally profound, and you can read them over and over again without ever uncovering all the depths and riches they contain.
The contrast between John and the other three Gospels is startling. The Synoptic Gospels, as they are called, provide us with an overview of the life of Jesus, and they give us some detail about a host of incidents in his life. John, by comparison, is not very concerned about extensive descriptions of the events in Jesus' life. Rather, he wants us to focus on the meaning, or inner side, of the events. He wants us to get below the surface of the things to see their significance.
A sign of this is John's tendency to hint at two levels of meaning in what he says. For example, notice the comment that Nicodemus comes to Jesus "by night" (3:2). On one level, this indicates Nicodemus' concern to avoid being seen with Jesus. However, when you recall John's contrast of light with darkness (1:4), it is obvious there is another level here. Nicodemus does not know the light; he is still "in the dark" regarding the One who is the true "light of the world" (8:12).
This is the meaning of the "signs" in John. Beginning with the transformation of water to wine at Cana in chapter 2, and concluding with the raising of Lazarus in chapter 11, there are seven marvelous actions performed by Jesus. On one level, each of these is a miraculous physical event accomplished by Jesus, but John uses each of them to delineate something deeper and much more profound about the identity of Jesus and the meaning of salvation and eternal life. Can you find all seven signs? What do you think is the deeper significance of each?
There is no doubt about John's ultimate goal in all of this. At the beginning of the book, he tells us that Jesus Christ is the Word, or Son, of God. Jesus is true God come in the flesh. Near the end of the book, even the doubting disciple himself, Thomas, affirms this same conclusion: "My Lord and my God!" (20:28). Then John tells us explicitly that he has written all of this "that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name" (v. 31).
From The Year of the Bible by James E. Davison
Sunday, September 25, 2011
Week 40: September 26 - October 2
| Monday Sep 26 |
Tuesday Sep 27 |
Wednesday Sep 28 |
Thursday Sep 29 |
Friday Sep 30 |
Saturday Oct 1 |
Sunday Oct 2 |
| Isa. 51, 52 |
Isa. 53, 54 |
Isa. 55, 56 |
Isa. 57, 58 |
Isa. 59, 60 |
Isa. 61, 62 |
Isa. 63, 64 |
| Heb. 9 |
Psalms 108, 109 |
Heb. 10 |
Heb. 11 |
Psalms 110, 111 |
Heb. 12 |
Heb. 13 |
Sunday, September 18, 2011
Week 39: September 19 - September 25
| Monday Sep 19 |
Tuesday Sep 20 |
Wednesday Sep 21 |
Thursday Sep 22 |
Friday Sep 23 |
Saturday Sep 24 |
Sunday Sep 25 |
| Isa. 37, 38 |
Isa. 39, 40 |
Isa. 41, 42 |
Isa. 43, 44 |
Isa. 45, 46 |
Isa. 47, 48 |
Isa. 49, 50 |
| Heb. 4 |
Psalms 106 |
Heb. 5 |
Heb. 6 |
Psalms 107 |
Heb. 7 |
Heb. 8 |
Sunday, September 11, 2011
Week 38: September 12 - September 18
| Monday Sep 12 |
Tuesday Sep 13 |
Wednesday Sep 14 |
Thursday Sep 15 |
Friday Sep 16 |
Saturday Sep 17 |
Sunday Sep 18 |
| Isa. 23, 24 |
Isa. 25, 26 |
Isa. 27, 28 |
Isa. 29, 30 |
Isa. 31, 32 |
Isa. 33, 34 |
Isa. 35, 36 |
| Titus 3 |
Psalms 104 |
Philem. 1 |
Heb. 1 |
Psalms 105 |
Heb. 2 |
Heb. 3 |
Sunday, September 4, 2011
Week 37: September 5 - September 11
| Monday Sep 5 |
Tuesday Sep 6 |
Wednesday Sep 7 |
Thursday Sep 8 |
Friday Sep 9 |
Saturday Sep 10 |
Sunday Sep 11 |
| Isa. 6, 7 |
Isa. 8, 9 |
Isa. 10, 11, 12 |
Isa. 13, 14 |
Isa. 15, 16 |
Isa. 17, 18, 19, 20 |
Isa. 21, 22 |
| 2 Tim. 2 |
Psalms 102 |
2 Tim. 3 |
2 Tim. 4 |
Psalms 103 |
Titus 1 |
Titus 2 |
Thursday, September 1, 2011
September
We are entering the homestretch in our readings. Two-thirds of the readings are behind us, and only one-third remain. At the end of the year, we ought to have a big party to celebrate!
Most of our reading in the Old Testament during September will be in Isaiah. You can gauge the importance of this book from the fact that it is referred to so often in the New Testament. Isaiah has a wonderful feeling for the way God's mercy and justice intermingle. His awareness of God as the "Holy One of Israel" (1:4) is exceptional as well. Notice chapter 6, where his call to be a prophet develops the theme of the holiness of God.
As you sill discover in Isaiah, there is a major difficulty in reading the books of the prophets. Generally speaking, the prophecies are not written in careful historical order, and often there is no clear reference to the specific situation. This means that, oftentimes, the prophets can be bewildering books to read. Therefore, you will want to read Isaiah fairly quickly, looking for main themes and topics. Search for compelling verses and memorable phrases - ones that sound familiar to you or ones that convey something significant about God's ways with the world. For instance, you may notice the warm-hearted appeal for repentance in 1:18: "Come now, let us argue it out, says the LORD: though your sins are like scarlet, they shall be like snow."
There are at least two major sections in Isaiah: chapters 1-40 and chapters 41-66. Some think that chapters 56-66 are a third division. The sections are clearly distinguishable, and they reflect such different periods in the history of the Jews that many think the latter section was written by a follower, or followers, of Isaiah. We can't sort all that out here, but it may be helpful to be aware that the first forty chapters are set in the later years of the Southern Kingdom, Judah, while the rest of the book refers to the period after the fall of the Kingdom and the exile of the people to Babylon.
Isaiah is especially interesting because it contains many Messianic passages. Examples are chapters 7, 9, 11, 42, and 53. You may want to look for New Testament Parallels to other passages as well, for instance, 28:16; 35:5-6; 56:7; and 61:1-2. Isaiah 7 is most fascinating, because it illustrates so clearly the tendency of Old Testament prophecy to contain a dual reference both to the present and to the future. On the one hand, this chapter relates directly to the reign of King Ahaz, who didn't believe (or didn't care) that God was with Judah. Isaiah tells Ahaz that he will receive a sign: a young woman will soon bear a son. As evidence of their faith in the midst of desperate circumstances, she will name her child "Immanuel." On the other hand, however, this prophecy of a sign for Ahaz can be broadened and deepened so that it points to the birth of another child, the Christ. He is born of a virgin and is Immanuel in the fullest sense - he himself is "God with us."
Our readings in the New Testament this month will complete the letters of Paul and take us through most of the book of Hebrews. Hebrews was written by someone who was steeped in the Jewish Scriptures. In the early days of the church, Paul's name became associated with the book, but for centuries scholars have recognized that the style of Hebrews is very different from that of Paul. Educated guesses are that Barnabas or Apollos were the authors, but there is no certainty about this.
Whoever the author was, he seems to be writing to Jewish believers in Christ who were tempted to return to Judaism, perhaps because of imminent persecution. To ward off this possibility, the author of Hebrews offers a kind of extended proof that Jesus Christ fulfills, and is superior to, all that we find in the Old Testament. You will find the reasoning very complex, as the author not only plays on the meaning of individual words but also draws allegorical implications from a variety of Old Testament passages.
The heart of the book is found in the description of Jesus as the great high priest who far surpasses the priesthood of Israel (chs. 4-8). Because of Christ's ministry, a new and better covenant has been established. This covenant is eternal and final, due to the fact that it is based on Christ's own sacrifice.
Notice that, from beginning to end, Hebrews stresses that all of life, and salvation as well, revolves around Jesus Christ. The writer of Hebrews thought that it was important for his readers to remember this. It is still important for us today!
From The Year of the Bible by James E. Davison
Most of our reading in the Old Testament during September will be in Isaiah. You can gauge the importance of this book from the fact that it is referred to so often in the New Testament. Isaiah has a wonderful feeling for the way God's mercy and justice intermingle. His awareness of God as the "Holy One of Israel" (1:4) is exceptional as well. Notice chapter 6, where his call to be a prophet develops the theme of the holiness of God.
As you sill discover in Isaiah, there is a major difficulty in reading the books of the prophets. Generally speaking, the prophecies are not written in careful historical order, and often there is no clear reference to the specific situation. This means that, oftentimes, the prophets can be bewildering books to read. Therefore, you will want to read Isaiah fairly quickly, looking for main themes and topics. Search for compelling verses and memorable phrases - ones that sound familiar to you or ones that convey something significant about God's ways with the world. For instance, you may notice the warm-hearted appeal for repentance in 1:18: "Come now, let us argue it out, says the LORD: though your sins are like scarlet, they shall be like snow."
There are at least two major sections in Isaiah: chapters 1-40 and chapters 41-66. Some think that chapters 56-66 are a third division. The sections are clearly distinguishable, and they reflect such different periods in the history of the Jews that many think the latter section was written by a follower, or followers, of Isaiah. We can't sort all that out here, but it may be helpful to be aware that the first forty chapters are set in the later years of the Southern Kingdom, Judah, while the rest of the book refers to the period after the fall of the Kingdom and the exile of the people to Babylon.
Isaiah is especially interesting because it contains many Messianic passages. Examples are chapters 7, 9, 11, 42, and 53. You may want to look for New Testament Parallels to other passages as well, for instance, 28:16; 35:5-6; 56:7; and 61:1-2. Isaiah 7 is most fascinating, because it illustrates so clearly the tendency of Old Testament prophecy to contain a dual reference both to the present and to the future. On the one hand, this chapter relates directly to the reign of King Ahaz, who didn't believe (or didn't care) that God was with Judah. Isaiah tells Ahaz that he will receive a sign: a young woman will soon bear a son. As evidence of their faith in the midst of desperate circumstances, she will name her child "Immanuel." On the other hand, however, this prophecy of a sign for Ahaz can be broadened and deepened so that it points to the birth of another child, the Christ. He is born of a virgin and is Immanuel in the fullest sense - he himself is "God with us."
Our readings in the New Testament this month will complete the letters of Paul and take us through most of the book of Hebrews. Hebrews was written by someone who was steeped in the Jewish Scriptures. In the early days of the church, Paul's name became associated with the book, but for centuries scholars have recognized that the style of Hebrews is very different from that of Paul. Educated guesses are that Barnabas or Apollos were the authors, but there is no certainty about this.
Whoever the author was, he seems to be writing to Jewish believers in Christ who were tempted to return to Judaism, perhaps because of imminent persecution. To ward off this possibility, the author of Hebrews offers a kind of extended proof that Jesus Christ fulfills, and is superior to, all that we find in the Old Testament. You will find the reasoning very complex, as the author not only plays on the meaning of individual words but also draws allegorical implications from a variety of Old Testament passages.
The heart of the book is found in the description of Jesus as the great high priest who far surpasses the priesthood of Israel (chs. 4-8). Because of Christ's ministry, a new and better covenant has been established. This covenant is eternal and final, due to the fact that it is based on Christ's own sacrifice.
Notice that, from beginning to end, Hebrews stresses that all of life, and salvation as well, revolves around Jesus Christ. The writer of Hebrews thought that it was important for his readers to remember this. It is still important for us today!
From The Year of the Bible by James E. Davison
Sunday, August 28, 2011
Week 36: August 29 - September 4
| Monday Aug 29 |
Tuesday Aug 30 |
Wednesday Aug 31 |
Thursday Sep 1 |
Friday Sep 2 |
Saturday Sep 3 |
Sunday Sep 4 |
| Eccles. 12 |
Song of Songs 1, 2 |
Song of Songs 3, 4 |
Song of Songs 5, 6 |
Song of Songs 7, 8 |
Isa. 1, 2 |
Isa. 3, 4, 5 |
| 1 Tim. 3 |
Psalms 97, 98 |
1 Tim. 4 |
1 Tim. 5 |
Psalms 99, 100, 101 |
1 Tim. 6 |
2 Tim. 1 |
Sunday, August 21, 2011
Week 35: August 22 - August 28
| Monday Aug 22 |
Tuesday Aug 23 |
Wednesday Aug 24 |
Thursday Aug 25 |
Friday Aug 26 |
Saturday Aug 27 |
Sunday Aug 28 |
| Prov. 29, 30 |
Prov. 31 |
Eccles. 1, 2, 3 |
Eccles. 4, 5 |
Eccles. 6, 7 |
Eccles. 8, 9 |
Eccles. 10, 11 |
| 2 Thess. 1 |
Psalms 94 |
2 Thess. 2 |
2 Thess. 3 |
Psalms 95, 96 |
1 Tim. 1 |
1 Tim. 2 |
Sunday, August 14, 2011
Week 34: August 15 - August 21
| Monday Aug 15 |
Tuesday Aug 16 |
Wednesday Aug 17 |
Thursday Aug 18 |
Friday Aug 19 |
Saturday Aug 20 |
Sunday Aug 21 |
| Prov. 15, 16 |
Prov. 17, 18 |
Prov. 19, 20 |
Prov. 21, 22 |
Prov. 23, 24 |
Prov. 25, 26 |
Prov. 27, 28 |
| 1 Thess. 1 |
Psalms 91 |
1 Thess. 2 |
1 Thess. 3 |
Psalms 92, 93 |
1 Thess. 4 |
1 Thess. 5 |
Sunday, August 7, 2011
Week 33: August 8 - August 14
| Monday Aug 8 |
Tuesday Aug 9 |
Wednesday Aug 10 |
Thursday Aug 11 |
Friday Aug 12 |
Saturday Aug 13 |
Sunday Aug 14 |
| Prov. 1, 2 |
Prov. 3, 4 |
Prov. 5, 6 |
Prov. 7, 8 |
Prov 9, 10 |
Prov. 11, 12 |
Prov. 13, 14 |
| Phil. 4 |
Psalms 89 |
Col. 1 |
Col. 2 |
Psalms 90 |
Col. 3 |
Col. 4 |
Sunday, July 31, 2011
Week 32: August 1 - August 7
| Monday Aug 1 |
Tuesday Aug 2 |
Wednesday Aug 3 |
Thursday Aug 4 |
Friday Aug 5 |
Saturday Aug 6 |
Sunday Aug 7 |
| Job 29, 30 |
Job 31, 32 |
Job 33, 34 |
Job 35, 36 |
Job 37, 38 |
Job 39, 40 |
Job 41, 42 |
| Luke 23 |
Psalms 86, 87 |
Luke 24 |
Phil. 1 |
Psalms 88 |
Phil. 2 |
Phil. 3 |
August
This month, most of our reading in the Old Testament will be in Proverbs. Proverbs is a part of the biblical material that is called "Wisdom Literature," because it arises from a particular subculture of wise scribes in Israel. Job, which we read last month, is the first book of this kind in the Bible.
You will notice immediately that there is a kind of singsong quality to Proverbs. This is due to Hebrew literary style, which often trends to operate by means of poetic repetition or parallelism. The basic unit of thought is a combination of two lines. The first line is a brief statement, while the second line repeats the same idea in different words. For example, notice the statement in 2:6: "For the LORD gives wisdom." The next line repeats this thought: "from [God's] mouth come knowledge and understanding." Oftentimes, the second line will express the opposite idea of the first. Can you find an example? From this parallel structure, more complex units are developed. You can see this already in the first six verses of the book.
The helpful aspect of this literary style is that is paints a rich portrait of the topic or theme of the writing. At the same time, however, the singsong style can put a person to sleep1 To stay awake, keep your eye on the main theme. Restate that theme in your own words and try to apply it to your own situation. Then you will find that Proverbs can be a powerful, useful book as you attempt to "Trust in the LORD with all your heart" (3:5).
Proverbs emphasizes especially the need to gain wisdom. Wisdom is a gift from God, but at the same time, it is something that we need to develop and cultivate. If you've been struggling to keep up with the readings for The Year of the Bible program, you may find it encouraging to ponder what Proverbs says about the way to acquire this divine wisdom. Wisdom comes from God's law, or the commandments. Translated into our language, this means that wisdom comes from the Bible. We hope that one of the effects of The Year of the Bible will be to help us increase in wisdom.
One further thing: Wisdom is important, according to Proverbs, because it provides counsel about the very practical question of how we live our daily lives. Do we live wisely or foolishly? All of the suggestions in Proverbs are intended to help us gain the insight we need to live in the former rather than the latter way. This may remind you of Jesus' parable in the Sermon on the Mount. He compares the wise man, who built a house on the rock, to the foolish man, who built on sand. What's the difference between the two? The wise man, says Jesus, builds his life on the words of Jesus (Matt. 7:24-27).
From the cheery optimism of Proverbs, we move on to Ecclesiastes. This is another writing of Wisdom Literature, but here doom and gloom rule. There is quite a diversity of opinion about this book, particularly regarding the identity and viewpoint of the author. Is the writer really as pessimistic as he sounds, or is he portraying the depression of a life lived without God? If you are interested in this debate, you can find responses to these questions in the introductions to commentaries on Ecclesiastes. At this point, suffice it to say that the author appears to be a sage who chooses Solomon - the prototypical man of wisdom for Israel - as his mouthpiece. He seems to have a pessimistic spirit. He finds the world tragic and, perhaps, meaningless, and he borders on disbelief.
After reading the morning newspaper, you may find his observations about the world right on target: "[V]anity of vanities! All is vanity" (1:2). The sage, or "Teacher," points out that the world never seems to get anywhere. Justice is lacking; human toil does not bring relief from the rat race; and death appears to reduce all to the same level. At times, it seems to this writer that it is more blessed to be dead than alive (3:2). Ecclesiastes can be of great service to you if you sometimes struggle with doubt about faith. It may be comforting to know that God does not simply reject people who have difficulty believing. Why, even the author of one of the books of the Bible had serious misgivings about faith in a world like ours!
In the New Testament this month, we will be reading some of the epistles of Paul. A few comments will have to do here. First, notice the style: These are real letters written to specific persons and groups. They are not carefully crafted pieces of work intended for a general audience. Have you ever wondered what Paul would have thought had he realized that his epistles would be read by millions of people twenty centuries later? How would it have affected what he said and how he said it?
Philippians is a particularly delightful letter. Writing from prison, Paul converses with a congregation that cherished a deep affection for him, and he for them. The theme of joy in the face of adversity runs through the whole letter. We can learn a lot about patience and humility here too.
First and Second Thessalonians are probably Paul's earliest epistles. Notice the emphasis on Christ's return in glory. It appears that Paul originally thought that Christ would soon return and that the new heaven and new earth would be inaugurated shortly. These letters reflect that viewpoint, as does 1 Corinthians. It is especially interesting to note that Paul has to summon the church at Thessalonica to trust in the fact that Christ Jesus will indeed return in glory. But he does this so successfully in the first letter that, in the second, he has to caution the people not to carry this to extremes! At the close of the second letter, Paul pronounces a blessing that is worth remembering: "Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with all of you" (3:16).
From The Year of the Bible by James E. Davison
You will notice immediately that there is a kind of singsong quality to Proverbs. This is due to Hebrew literary style, which often trends to operate by means of poetic repetition or parallelism. The basic unit of thought is a combination of two lines. The first line is a brief statement, while the second line repeats the same idea in different words. For example, notice the statement in 2:6: "For the LORD gives wisdom." The next line repeats this thought: "from [God's] mouth come knowledge and understanding." Oftentimes, the second line will express the opposite idea of the first. Can you find an example? From this parallel structure, more complex units are developed. You can see this already in the first six verses of the book.
The helpful aspect of this literary style is that is paints a rich portrait of the topic or theme of the writing. At the same time, however, the singsong style can put a person to sleep1 To stay awake, keep your eye on the main theme. Restate that theme in your own words and try to apply it to your own situation. Then you will find that Proverbs can be a powerful, useful book as you attempt to "Trust in the LORD with all your heart" (3:5).
Proverbs emphasizes especially the need to gain wisdom. Wisdom is a gift from God, but at the same time, it is something that we need to develop and cultivate. If you've been struggling to keep up with the readings for The Year of the Bible program, you may find it encouraging to ponder what Proverbs says about the way to acquire this divine wisdom. Wisdom comes from God's law, or the commandments. Translated into our language, this means that wisdom comes from the Bible. We hope that one of the effects of The Year of the Bible will be to help us increase in wisdom.
One further thing: Wisdom is important, according to Proverbs, because it provides counsel about the very practical question of how we live our daily lives. Do we live wisely or foolishly? All of the suggestions in Proverbs are intended to help us gain the insight we need to live in the former rather than the latter way. This may remind you of Jesus' parable in the Sermon on the Mount. He compares the wise man, who built a house on the rock, to the foolish man, who built on sand. What's the difference between the two? The wise man, says Jesus, builds his life on the words of Jesus (Matt. 7:24-27).
From the cheery optimism of Proverbs, we move on to Ecclesiastes. This is another writing of Wisdom Literature, but here doom and gloom rule. There is quite a diversity of opinion about this book, particularly regarding the identity and viewpoint of the author. Is the writer really as pessimistic as he sounds, or is he portraying the depression of a life lived without God? If you are interested in this debate, you can find responses to these questions in the introductions to commentaries on Ecclesiastes. At this point, suffice it to say that the author appears to be a sage who chooses Solomon - the prototypical man of wisdom for Israel - as his mouthpiece. He seems to have a pessimistic spirit. He finds the world tragic and, perhaps, meaningless, and he borders on disbelief.
After reading the morning newspaper, you may find his observations about the world right on target: "[V]anity of vanities! All is vanity" (1:2). The sage, or "Teacher," points out that the world never seems to get anywhere. Justice is lacking; human toil does not bring relief from the rat race; and death appears to reduce all to the same level. At times, it seems to this writer that it is more blessed to be dead than alive (3:2). Ecclesiastes can be of great service to you if you sometimes struggle with doubt about faith. It may be comforting to know that God does not simply reject people who have difficulty believing. Why, even the author of one of the books of the Bible had serious misgivings about faith in a world like ours!
In the New Testament this month, we will be reading some of the epistles of Paul. A few comments will have to do here. First, notice the style: These are real letters written to specific persons and groups. They are not carefully crafted pieces of work intended for a general audience. Have you ever wondered what Paul would have thought had he realized that his epistles would be read by millions of people twenty centuries later? How would it have affected what he said and how he said it?
Philippians is a particularly delightful letter. Writing from prison, Paul converses with a congregation that cherished a deep affection for him, and he for them. The theme of joy in the face of adversity runs through the whole letter. We can learn a lot about patience and humility here too.
First and Second Thessalonians are probably Paul's earliest epistles. Notice the emphasis on Christ's return in glory. It appears that Paul originally thought that Christ would soon return and that the new heaven and new earth would be inaugurated shortly. These letters reflect that viewpoint, as does 1 Corinthians. It is especially interesting to note that Paul has to summon the church at Thessalonica to trust in the fact that Christ Jesus will indeed return in glory. But he does this so successfully in the first letter that, in the second, he has to caution the people not to carry this to extremes! At the close of the second letter, Paul pronounces a blessing that is worth remembering: "Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with all of you" (3:16).
From The Year of the Bible by James E. Davison
Sunday, July 24, 2011
Week 31: July 25 - July 31
| Monday Jul 25 |
Tuesday Jul 26 |
Wednesday Jul 27 |
Thursday Jul 28 |
Friday Jul 29 |
Saturday Jul 30 |
Sunday Jul 31 |
| Job 13, 14 |
Job 15, 16, 17 |
Job 18, 19 |
Job 20, 21 |
Job 22, 23 |
Job 24, 25, 26 |
Job 27, 28 |
| Luke 18 |
Psalms 83, 84 |
Luke 19 |
Luke 20 |
Psalms 85 |
Luke 21 |
Luke 22 |
Sunday, July 17, 2011
Week 30: July 18 - July 24
| Monday Jul 18 |
Tuesday Jul 19 |
Wednesday Jul 20 |
Thursday Jul 21 |
Friday Jul 22 |
Saturday Jul 23 |
Sunday Jul 24 |
| Esth. 8, 9, 10 |
Job 1, 2 |
Job 3, 4 |
Job 5, 6 |
Job 7, 8 |
Job 9, 10 |
Job 11, 12 |
| Luke 13 |
Psalms 80 |
Luke 14 |
Luke 15 |
Psalms 81, 82 |
Luke 16 |
Luke 17 |
Sunday, July 10, 2011
Week 29: July 11 - July 17
| Monday Jul 11 |
Tuesday Jul 12 |
Wednesday Jul 13 |
Thursday Jul 14 |
Friday Jul 15 |
Saturday Jul 16 |
Sunday Jul 17 |
| Neh. 7, 8 |
Neh. 9, 10 |
Neh. 11, 12 |
Neh. 13 |
Esth. 1, 2, 3 |
Esth. 4, 5 |
Esth. 6, 7 |
| Luke 8 |
Psalms 78:38-72 |
Luke 9 |
Luke 10 |
Psalms 79 |
Luke 11 |
Luke 12 |
Sunday, July 3, 2011
Week 28: July 4 - July 10
Friday, July 1, 2011
July
The second half of The Year of the Bible begins with some interesting material. In the Old Testament we start with Ezra, Nehemiah, and Esther. These books record events that occurred during the time following the Babylonian Captivity.
Remember that, when Jerusalem was destroyed and the Jews were carried off to Babylon in 586 B.C.E., it seemed as if the Jewish nation would cease to exist. However, prophets like Jeremiah promised that God would restore the nation, even after such a great calamity. These seemingly improbable promises were fulfilled when Cyrus, who made Persia the ruling power in the East, allowed the displaced peoples to return to their homelands (Ezra 1; 6).
Ezra records the trek back to Jerusalem around 537 B.C.E. They built homes and once again made sacrifices to the Lord. Over a twenty-year period, they succeeded in rebuilding the Temple. In the next century, Ezra himself went to Jerusalem to help reestablish the rebuilding of the city walls. Note the discouragement in both books: Troublesome neighbors, halfhearted allegiance to God, and harsh economic conditions all conspired to make life difficult.
Esther contains the first record of an attempt to destroy a group of Jews who are a minority within another culture. The heroine is not only beautiful, but upright and good, and there is a delicious irony in the way the "bad guy" of the story, Haman, gets his just deserts. Note that , in later Jewish culture, the primary purpose of the book was to describe the beginnings of the Jewish festival of Purim.
The latter part of July will take us through most of Job. Its main theme is the problem of suffering: "How can bad things happen to good people?" The book reads somewhat like a play. The first two chapters tell the story of a righteous man, Job, who undergoes a succession of disastrous events. The bulk of the book is a series of speeches and responses. The speeches are made by three "friends," who come to offer Job advice and admonition. Unfortunately, they fail miserably as counselors because they never really listen to Job. Their underlying assumption is that Job's great suffering is a clear indication that he is guilty of some major sin. Job responds to their accusations with increasing anger and frustration, claiming all the while that he is innocent.
Since this material is written in a poetic style, you may find the language and imagery somewhat hard to follow, though it is well known in the ancient Near East. Skim through it fairly quickly, looking for main themes and memorable verses (for example, 4:17; 5:7; 14:1; 14:14; 19:25; 21:17).
We know what Job's friends do not know, namely, that Job has done nothing to deserve his sufferings. But that is precisely the point: There is no exact correlation between human sin and suffering on earth. This is what the book was written to show, and it does so very effectively. At the end of the book (chs. 38-42), God speaks from the whirlwind, justifying Job's innocence and calling on humans to recognize the mysteriousness of God's ways and the limitations of human knowledge.
The notion that suffering and sin can be equated is an idea that dies hard. In Luke 13, which we also read this month, Jesus deals with the same question. He denies that some Galileans killed by Pilate - and some people killed in Jerusalem when a tower fell on them - were being punished for their sins (vs. 1-5). Many people still feel that those who suffer various scourges like famine, plagues, or disease are being punished for their sins. When you're tempted to think this way, recall Jesus' succinct reply: "Don't look at others; look to yourself!"
In the New Testament, we will read most of Luke this month. Why do we have more than one Gospel? Primarily, it is because the different writers had different things they wished to emphasize about Jesus. Luke, for instance, delights in stressing the universal scope of the gospel: It is intended both for Jews and Gentiles; it is for the whole world. A telltale sign of this interest is Luke's frequent use of the word all. Notice, too, the times when Luke includes Old Testament references to outsiders who were more faithful than the Israelites, such as the widow at Sidon and Naaman the Syrian (4:25-30), or the queen of Sheba and the people of Nineveh (11:29-32).
There are some other special concerns to watch for in Luke. First, there is Luke's interest in the poor. In an affluent society like ours, we are susceptible to the enticing allure of material goods. Luke's stress on the poor reminds us to be thankful for our blessings. More important, it challenges us to practice the same kind of compassion for the needy that Jesus did.
Second, there is an emphasis on the Holy Spirit. You may already have noticed that theme when you read Acts, where Luke underlines the power of the Spirit in the life of the early church. Here in the Gospel of Luke, watch for the times when he speaks about the action of the Spirit in Jesus' own life.
Third, there is the prayer life of Jesus. Observe how often Luke records the fact that Jesus spent time in prayer. Somehow, it seems surprising that Jesus, who had so very much to do, took time out for prayer. Maybe it will help us with our own attempts to juggle all the demands in our hectic lives to remember that, if anything, Jesus' busy schedule led him to pray more, not less.
From The Year of the Bible by James E. Davison
Remember that, when Jerusalem was destroyed and the Jews were carried off to Babylon in 586 B.C.E., it seemed as if the Jewish nation would cease to exist. However, prophets like Jeremiah promised that God would restore the nation, even after such a great calamity. These seemingly improbable promises were fulfilled when Cyrus, who made Persia the ruling power in the East, allowed the displaced peoples to return to their homelands (Ezra 1; 6).
Ezra records the trek back to Jerusalem around 537 B.C.E. They built homes and once again made sacrifices to the Lord. Over a twenty-year period, they succeeded in rebuilding the Temple. In the next century, Ezra himself went to Jerusalem to help reestablish the rebuilding of the city walls. Note the discouragement in both books: Troublesome neighbors, halfhearted allegiance to God, and harsh economic conditions all conspired to make life difficult.
Esther contains the first record of an attempt to destroy a group of Jews who are a minority within another culture. The heroine is not only beautiful, but upright and good, and there is a delicious irony in the way the "bad guy" of the story, Haman, gets his just deserts. Note that , in later Jewish culture, the primary purpose of the book was to describe the beginnings of the Jewish festival of Purim.
The latter part of July will take us through most of Job. Its main theme is the problem of suffering: "How can bad things happen to good people?" The book reads somewhat like a play. The first two chapters tell the story of a righteous man, Job, who undergoes a succession of disastrous events. The bulk of the book is a series of speeches and responses. The speeches are made by three "friends," who come to offer Job advice and admonition. Unfortunately, they fail miserably as counselors because they never really listen to Job. Their underlying assumption is that Job's great suffering is a clear indication that he is guilty of some major sin. Job responds to their accusations with increasing anger and frustration, claiming all the while that he is innocent.
Since this material is written in a poetic style, you may find the language and imagery somewhat hard to follow, though it is well known in the ancient Near East. Skim through it fairly quickly, looking for main themes and memorable verses (for example, 4:17; 5:7; 14:1; 14:14; 19:25; 21:17).
We know what Job's friends do not know, namely, that Job has done nothing to deserve his sufferings. But that is precisely the point: There is no exact correlation between human sin and suffering on earth. This is what the book was written to show, and it does so very effectively. At the end of the book (chs. 38-42), God speaks from the whirlwind, justifying Job's innocence and calling on humans to recognize the mysteriousness of God's ways and the limitations of human knowledge.
The notion that suffering and sin can be equated is an idea that dies hard. In Luke 13, which we also read this month, Jesus deals with the same question. He denies that some Galileans killed by Pilate - and some people killed in Jerusalem when a tower fell on them - were being punished for their sins (vs. 1-5). Many people still feel that those who suffer various scourges like famine, plagues, or disease are being punished for their sins. When you're tempted to think this way, recall Jesus' succinct reply: "Don't look at others; look to yourself!"
In the New Testament, we will read most of Luke this month. Why do we have more than one Gospel? Primarily, it is because the different writers had different things they wished to emphasize about Jesus. Luke, for instance, delights in stressing the universal scope of the gospel: It is intended both for Jews and Gentiles; it is for the whole world. A telltale sign of this interest is Luke's frequent use of the word all. Notice, too, the times when Luke includes Old Testament references to outsiders who were more faithful than the Israelites, such as the widow at Sidon and Naaman the Syrian (4:25-30), or the queen of Sheba and the people of Nineveh (11:29-32).
There are some other special concerns to watch for in Luke. First, there is Luke's interest in the poor. In an affluent society like ours, we are susceptible to the enticing allure of material goods. Luke's stress on the poor reminds us to be thankful for our blessings. More important, it challenges us to practice the same kind of compassion for the needy that Jesus did.
Second, there is an emphasis on the Holy Spirit. You may already have noticed that theme when you read Acts, where Luke underlines the power of the Spirit in the life of the early church. Here in the Gospel of Luke, watch for the times when he speaks about the action of the Spirit in Jesus' own life.
Third, there is the prayer life of Jesus. Observe how often Luke records the fact that Jesus spent time in prayer. Somehow, it seems surprising that Jesus, who had so very much to do, took time out for prayer. Maybe it will help us with our own attempts to juggle all the demands in our hectic lives to remember that, if anything, Jesus' busy schedule led him to pray more, not less.
From The Year of the Bible by James E. Davison
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