Week 12
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Welcome to Week 12 of the Cover to Cover Challenge!
Continue to pray for understanding of the Word. The psalmist writes “Let my cry come before You, O Lord; give me understanding according to Your word” (Psalm 119:169). Life presents us with many challenges, and it is in those times that we should seek the Lord’s help through His Word. Let us pray together that we find those answers in the Word as we read it together each week. |
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Sunday • Psalms 39-41
Psalm 39 is a lament about life and its troubles and trials, but it also has elements of wisdom. In verses 1-3, David withholds from speaking (James 3:1-12) in front of the wicked in regards to the life they live and also in the midst of his own suffering. It may be that he sees that the wicked seem to prosper while he, a follower of the Lord, is suffering (v4-6). David inquires of the Lord about life, which he knows is short (v4-6). David knows that his hope is in the Lord, and he prays to be delivered from the ways of the foolish (v7-9). David knows that through his experiences in life he has learned the ways of the Lord (v10-11). In verses 12-13, David prays to be forgiven and for the Lord to deliver him from his present circumstances.
Psalm 40 can be divided into two parts. In the first part (v1-10), David gives thanks to God for a past situation in which God helped him. The second part (v11-17) addresses a current situation that David is in. Based upon God’s past acts, David is wanting God to help him in the same way. In verses 1-3, David begins to recount the past situation that God had delivered him from. After placing his trust in the Lord, David knew it was the Lord that protected him and delivered him. In verses 6-8 David knows that the Lord was not pleased with formalities of sacrifice, but with those who are committed to do His will (Heb. 10:5-7; Rom. 12:1-2). David tells all about God’s righteousness, faithfulness, love, and truth (v9-11). After confessing his sin (v12), David prays that God will come quickly to deliver him from his present situation. He prays for God’s justice over his enemies through His acts of deliverance (v13-16). David closes out the psalm with a petition for the Lord to deliver him with no delay (v17).
Psalm 41 is mainly a psalm of thanksgiving for the blessings given by God to all those who do the Lord’s will. Those who do the will of the Lord will be protected, delivered, and restored by Him (v1-3). David asks for the Lord to forgive him of his sin (v4). In verses 5-9 David discusses, at length, the hatred that his enemies have for him. They hate him even to the point they wish he would die. David’s own friends, those he considered family, have turned against him (v9; John 13:18). But David trusts in the Lord to protect him (v10), and he has confidence in the Lord to deliver him in the midst of his adversities (v11-12). David closes out the psalm by noting that only the Lord is worthy to be praised (v13).
Psalm 39 is a lament about life and its troubles and trials, but it also has elements of wisdom. In verses 1-3, David withholds from speaking (James 3:1-12) in front of the wicked in regards to the life they live and also in the midst of his own suffering. It may be that he sees that the wicked seem to prosper while he, a follower of the Lord, is suffering (v4-6). David inquires of the Lord about life, which he knows is short (v4-6). David knows that his hope is in the Lord, and he prays to be delivered from the ways of the foolish (v7-9). David knows that through his experiences in life he has learned the ways of the Lord (v10-11). In verses 12-13, David prays to be forgiven and for the Lord to deliver him from his present circumstances.
Psalm 40 can be divided into two parts. In the first part (v1-10), David gives thanks to God for a past situation in which God helped him. The second part (v11-17) addresses a current situation that David is in. Based upon God’s past acts, David is wanting God to help him in the same way. In verses 1-3, David begins to recount the past situation that God had delivered him from. After placing his trust in the Lord, David knew it was the Lord that protected him and delivered him. In verses 6-8 David knows that the Lord was not pleased with formalities of sacrifice, but with those who are committed to do His will (Heb. 10:5-7; Rom. 12:1-2). David tells all about God’s righteousness, faithfulness, love, and truth (v9-11). After confessing his sin (v12), David prays that God will come quickly to deliver him from his present situation. He prays for God’s justice over his enemies through His acts of deliverance (v13-16). David closes out the psalm with a petition for the Lord to deliver him with no delay (v17).
Psalm 41 is mainly a psalm of thanksgiving for the blessings given by God to all those who do the Lord’s will. Those who do the will of the Lord will be protected, delivered, and restored by Him (v1-3). David asks for the Lord to forgive him of his sin (v4). In verses 5-9 David discusses, at length, the hatred that his enemies have for him. They hate him even to the point they wish he would die. David’s own friends, those he considered family, have turned against him (v9; John 13:18). But David trusts in the Lord to protect him (v10), and he has confidence in the Lord to deliver him in the midst of his adversities (v11-12). David closes out the psalm by noting that only the Lord is worthy to be praised (v13).
Monday • Genesis 48-50
Some time has passed since the events of chapter 47 and the revealing of Joseph to his brothers. Here in chapter 48, Jacob will bless Joseph’s sons Ephraim and Manasseh and include them into the family as if they are his own sons. In verses 1-4, Jacob recalls the blessing that he received from the Lord in Genesis 35:9-13. This blessing continues the theme of the blessing from Genesis 12 that Abraham received from God. Ephraim and Manasseh are counted as being Jacob’s sons. They would become two of the most important tribes in the northern kingdom (v5-7). The younger son, Ephraim, will receive the blessing of the first-born. We continue to see the theme of Genesis- the sovereignty and grace of God-emphasized in these passages (v8-20).
Genesis 49:1-28 contains the blessings of the twelve sons of Jacob. Each of the twelve sons receives a blessing of future prosperity that is in accordance with God’s blessing upon Abraham in chapter 12. Reuben, Simeon, and Levi are all disqualified from the blessing of the first-born because they each dishonored their father (Genesis 34-35). The tribe of Simeon disappears after the time of Joshua, and Levi becomes the priestly tribe (v1-8). Judah is pictured as the one who receives the blessing. According to Genesis 48:5, Joseph received the right of the first-born. Despite this, according to 1 Chronicles 5:2, it is Judah that was the strongest tribe. It is through the line of Judah that both King David and the Messiah would come from (v8-12). Dan is not mentioned in the listing of tribes in Revelation 7, and this may be because they led their own people into idolatry (Judges 13,18). Jacob announces his death and his desire to be buried at Machpelah with his ancestors in verses 29-33. Jacob’s burial takes place in Genesis 50:1-14, and they carry his body back to Canaan to be buried. In verses 15-21, for the final time, we return to the story of Joseph and his brothers. He reassures them that what they meant for evil, God intended it for good. Joseph, being bear death, asks to be buried in the Promised Land and his people agree but the story ends with him being buried in Egypt. Moses will be the one to remove Joseph’s bones (Ex. 13:19), and Joshua will bury them in Shechem (Joshua 24:32).
Some time has passed since the events of chapter 47 and the revealing of Joseph to his brothers. Here in chapter 48, Jacob will bless Joseph’s sons Ephraim and Manasseh and include them into the family as if they are his own sons. In verses 1-4, Jacob recalls the blessing that he received from the Lord in Genesis 35:9-13. This blessing continues the theme of the blessing from Genesis 12 that Abraham received from God. Ephraim and Manasseh are counted as being Jacob’s sons. They would become two of the most important tribes in the northern kingdom (v5-7). The younger son, Ephraim, will receive the blessing of the first-born. We continue to see the theme of Genesis- the sovereignty and grace of God-emphasized in these passages (v8-20).
Genesis 49:1-28 contains the blessings of the twelve sons of Jacob. Each of the twelve sons receives a blessing of future prosperity that is in accordance with God’s blessing upon Abraham in chapter 12. Reuben, Simeon, and Levi are all disqualified from the blessing of the first-born because they each dishonored their father (Genesis 34-35). The tribe of Simeon disappears after the time of Joshua, and Levi becomes the priestly tribe (v1-8). Judah is pictured as the one who receives the blessing. According to Genesis 48:5, Joseph received the right of the first-born. Despite this, according to 1 Chronicles 5:2, it is Judah that was the strongest tribe. It is through the line of Judah that both King David and the Messiah would come from (v8-12). Dan is not mentioned in the listing of tribes in Revelation 7, and this may be because they led their own people into idolatry (Judges 13,18). Jacob announces his death and his desire to be buried at Machpelah with his ancestors in verses 29-33. Jacob’s burial takes place in Genesis 50:1-14, and they carry his body back to Canaan to be buried. In verses 15-21, for the final time, we return to the story of Joseph and his brothers. He reassures them that what they meant for evil, God intended it for good. Joseph, being bear death, asks to be buried in the Promised Land and his people agree but the story ends with him being buried in Egypt. Moses will be the one to remove Joseph’s bones (Ex. 13:19), and Joshua will bury them in Shechem (Joshua 24:32).
Tuesday • 1 Samuel 6-10
The Ark of the Covenant was captured by the Philistines in chapter 4, and in chapter 5 we see how it affected the Philistines. In 1 Samuel 6:1-6, the Philistines seek their own priests to see what they should do with the ark. The Philistines were instructed to send the ark on its way, along with a trespass offering. In verses 7-12 they were instructed to take the calves from their mothers, and send them along with the trespass offering to Beth Shemesh (“Temple of the Sun god”). If the cart went straight to Beth Shemesh they would know it was the Lord who caused the plagues upon them. The cart arrived in Beth Shemesh, and the men there used the cart and the cows to make a sacrifice to the Lord (v13-19). Over 50,000 men were killed from looking into the ark, which was a sin (Num. 4:5, 20; 2 Sam. 6:6-7). The ark is then sent to Kirjath Jearim where it would stay for the next 20 years until David restored it to its rightful place (v20-7:2).
Samuel begins to judge Israel in chapter 7:2. In verses 2-3, Samuel urges them to repent and turn from their idols so they can experience the deliverance of the Lord. The children of Israel put away their idols and confess their sins to the Lord (v4-6). As the Philistines prepare to come against Israel, the Israelites ask Samuel to intercede to the Lord on their behalf (v7-9). In verses 10-11 the Lord comes against the Philistines in response to Samuel’s prayer and the repentance of the Israelites, and delivers them from the Philistines. Samuel sets up the Ebenezer stone (“Stone of help”) to remind them that the Lord delivered them that day (v12-13). God restores the cities which the Philistines had taken to the Israelites, and Samuel will judge Israel all the days of his life (v14-17).
Israel’s demand for a king is the theme of chapter 8. Ultimately God himself was their true King (Ex. 15:18; Num. 23:21; Deut. 33:5). With Samuel getting older, and the wickedness of his sons, the people of Israel ask Samuel for a king (v1-5). Samuel was not pleased with the request and begins to seek the Lord, Who told him that he is to obey the voice of the people (v6-8). Samuel is told to warn them of the oppressive regime of the king, and they would basically become the king’s slaves (v9-18). In addition to this, the Lord would not hear them when they cry out because of the king they have chosen. The Israelites main purpose for wanting a king was so he could fight their battles for them, something the Lord had been doing for them all along (v19-22).
In 1 Samuel 9:1-2 we meet Israel’s first king, Saul, who is from the tribe of Benjamin. Saul and his servant were looking for his father’s donkeys, which leads to the divine encounter with Samuel (v3-14). In verses 15-24, we see Samuel’s side of the divine encounter and what God had spoken to him about Saul. In verses 25-27 Samuel begins to prepare Saul to be the king of Israel and to hear a word from the Lord.
In 1 Samuel 10:1-8, Samuel anoints Saul to be the king of Israel and details three signs that would confirm the Lord’s choice of him. The Spirit of the Lord comes upon Saul confirming him as the king of Israel (v9-16). Samuel gathers and addresses the people concerning the Lord’s deliverance of them in the past, while also reminding them that they have rejected God as their king (v17-24). In verses 25-27 we see that Saul was a popular choice among some who were ready to serve him, while others despised him.
The Ark of the Covenant was captured by the Philistines in chapter 4, and in chapter 5 we see how it affected the Philistines. In 1 Samuel 6:1-6, the Philistines seek their own priests to see what they should do with the ark. The Philistines were instructed to send the ark on its way, along with a trespass offering. In verses 7-12 they were instructed to take the calves from their mothers, and send them along with the trespass offering to Beth Shemesh (“Temple of the Sun god”). If the cart went straight to Beth Shemesh they would know it was the Lord who caused the plagues upon them. The cart arrived in Beth Shemesh, and the men there used the cart and the cows to make a sacrifice to the Lord (v13-19). Over 50,000 men were killed from looking into the ark, which was a sin (Num. 4:5, 20; 2 Sam. 6:6-7). The ark is then sent to Kirjath Jearim where it would stay for the next 20 years until David restored it to its rightful place (v20-7:2).
Samuel begins to judge Israel in chapter 7:2. In verses 2-3, Samuel urges them to repent and turn from their idols so they can experience the deliverance of the Lord. The children of Israel put away their idols and confess their sins to the Lord (v4-6). As the Philistines prepare to come against Israel, the Israelites ask Samuel to intercede to the Lord on their behalf (v7-9). In verses 10-11 the Lord comes against the Philistines in response to Samuel’s prayer and the repentance of the Israelites, and delivers them from the Philistines. Samuel sets up the Ebenezer stone (“Stone of help”) to remind them that the Lord delivered them that day (v12-13). God restores the cities which the Philistines had taken to the Israelites, and Samuel will judge Israel all the days of his life (v14-17).
Israel’s demand for a king is the theme of chapter 8. Ultimately God himself was their true King (Ex. 15:18; Num. 23:21; Deut. 33:5). With Samuel getting older, and the wickedness of his sons, the people of Israel ask Samuel for a king (v1-5). Samuel was not pleased with the request and begins to seek the Lord, Who told him that he is to obey the voice of the people (v6-8). Samuel is told to warn them of the oppressive regime of the king, and they would basically become the king’s slaves (v9-18). In addition to this, the Lord would not hear them when they cry out because of the king they have chosen. The Israelites main purpose for wanting a king was so he could fight their battles for them, something the Lord had been doing for them all along (v19-22).
In 1 Samuel 9:1-2 we meet Israel’s first king, Saul, who is from the tribe of Benjamin. Saul and his servant were looking for his father’s donkeys, which leads to the divine encounter with Samuel (v3-14). In verses 15-24, we see Samuel’s side of the divine encounter and what God had spoken to him about Saul. In verses 25-27 Samuel begins to prepare Saul to be the king of Israel and to hear a word from the Lord.
In 1 Samuel 10:1-8, Samuel anoints Saul to be the king of Israel and details three signs that would confirm the Lord’s choice of him. The Spirit of the Lord comes upon Saul confirming him as the king of Israel (v9-16). Samuel gathers and addresses the people concerning the Lord’s deliverance of them in the past, while also reminding them that they have rejected God as their king (v17-24). In verses 25-27 we see that Saul was a popular choice among some who were ready to serve him, while others despised him.
Wednesday • Mark 5-6
Mark chapter 5 records the stories of 3 people who would have been considered ceremonially unclean and unable to even come in contact with Jesus. In verses 1-20, Jesus will once again demonstrate His power over evil by casting out demons from a man who lived among the tombs. Jesus sends the demons into a herd of pigs. Unable to destroy the man, the demons destroy the pigs. The people of the area ask Jesus to leave because of the event. The man who Jesus healed wants to go with Jesus, but He instructs him to go home and tell them what the Lord had done for him. In verses 21-43 we see the two intertwining stories of Jairus’ daughter and the woman with a hemorrhage. While Jesus is on the way to heal Jairus’ daughter (v21-24), the woman with the hemorrhage only wants to touch the hem of His garment (which she does) and be made well. Jesus confronts the woman and assures her it is her faith that has made her well (v25-34). After Jairus is informed that his daughter has died, Jesus continues with Jairus to his home. Jesus is laughed at because He says she is only sleeping. Peter, James, John, and along with the girl’s parents witness Jesus raising the young girl back to life.
Mark chapter 6 begins with Jesus being rejected in His hometown of Nazareth (v1-8). The unbelief of the people led to Him being unable to do many works there. In verses 7-13 Jesus sends out the disciples two by two to preach repentance, cast out demons, and heal the sick. During their mission, they were to trust God for all their needs. The story of the death of John the Baptist is recorded in verses 14-29. It is also here that we learn many of the opinions of who people thought Jesus was. Herod believed that Jesus was John the Baptist risen from the dead because of his guilty conscious. In verses 30-44 we find the feeding of the 5,000. We also see during this miracle that Jesus had compassion on the people because they were like “sheep without a shepherd”. Jesus satisfies their hunger by providing for them and meeting their needs, and demonstrates His miraculous power once again. Mark 6 closes with Jesus displaying His power over nature by walking on the water in the middle of a raging storm and by causing the storm to cease (v45-52). Mark summarizes the healings of Jesus in the area. If you notice, he adds in verse 56 that they believed if they could “touch the hem of His garment” they would be healed. There is no doubt that the woman in chapter 5 with the hemorrhage spread her story and what Jesus had done for her.
Mark chapter 5 records the stories of 3 people who would have been considered ceremonially unclean and unable to even come in contact with Jesus. In verses 1-20, Jesus will once again demonstrate His power over evil by casting out demons from a man who lived among the tombs. Jesus sends the demons into a herd of pigs. Unable to destroy the man, the demons destroy the pigs. The people of the area ask Jesus to leave because of the event. The man who Jesus healed wants to go with Jesus, but He instructs him to go home and tell them what the Lord had done for him. In verses 21-43 we see the two intertwining stories of Jairus’ daughter and the woman with a hemorrhage. While Jesus is on the way to heal Jairus’ daughter (v21-24), the woman with the hemorrhage only wants to touch the hem of His garment (which she does) and be made well. Jesus confronts the woman and assures her it is her faith that has made her well (v25-34). After Jairus is informed that his daughter has died, Jesus continues with Jairus to his home. Jesus is laughed at because He says she is only sleeping. Peter, James, John, and along with the girl’s parents witness Jesus raising the young girl back to life.
Mark chapter 6 begins with Jesus being rejected in His hometown of Nazareth (v1-8). The unbelief of the people led to Him being unable to do many works there. In verses 7-13 Jesus sends out the disciples two by two to preach repentance, cast out demons, and heal the sick. During their mission, they were to trust God for all their needs. The story of the death of John the Baptist is recorded in verses 14-29. It is also here that we learn many of the opinions of who people thought Jesus was. Herod believed that Jesus was John the Baptist risen from the dead because of his guilty conscious. In verses 30-44 we find the feeding of the 5,000. We also see during this miracle that Jesus had compassion on the people because they were like “sheep without a shepherd”. Jesus satisfies their hunger by providing for them and meeting their needs, and demonstrates His miraculous power once again. Mark 6 closes with Jesus displaying His power over nature by walking on the water in the middle of a raging storm and by causing the storm to cease (v45-52). Mark summarizes the healings of Jesus in the area. If you notice, he adds in verse 56 that they believed if they could “touch the hem of His garment” they would be healed. There is no doubt that the woman in chapter 5 with the hemorrhage spread her story and what Jesus had done for her.
Thursday • Job 23-24
Job 23 is once again a reply to his friends but he is also pleading with God over his situation. In verses 1-7, Job is still wants a trial before God because of his situation and also because of his friends’ accusations. Job wants to be vindicated, and still believes he is blameless before God. As a matter of fact, God used Job as an example of blamelessness in 1:8 and 2:3. In verses 8-12 Job did not feel the presence of God, and he did not hear God speaking to him. Job did not think that God was testing him to purge away sins, but to prove he was pure gold. Job’s words in verses 13-17 show that Job believed God was sovereign. We all must trust in the sovereignty of God, especially when we do not understand why bad things happen.
Job continues his speech in chapter 24. In verses 1-17, Job continues to complain about the lack of justice being poured out upon the wicked for their wicked deeds. Job believed God should do this for everyone to see. Job saw injustice in many cases such as people carrying food yet going hungry, and people treading the winepress but going thirsty. Job simply believed God treated the godly and the godless alike, but the wicked will eventually be punished (v18-25).
Job 23 is once again a reply to his friends but he is also pleading with God over his situation. In verses 1-7, Job is still wants a trial before God because of his situation and also because of his friends’ accusations. Job wants to be vindicated, and still believes he is blameless before God. As a matter of fact, God used Job as an example of blamelessness in 1:8 and 2:3. In verses 8-12 Job did not feel the presence of God, and he did not hear God speaking to him. Job did not think that God was testing him to purge away sins, but to prove he was pure gold. Job’s words in verses 13-17 show that Job believed God was sovereign. We all must trust in the sovereignty of God, especially when we do not understand why bad things happen.
Job continues his speech in chapter 24. In verses 1-17, Job continues to complain about the lack of justice being poured out upon the wicked for their wicked deeds. Job believed God should do this for everyone to see. Job saw injustice in many cases such as people carrying food yet going hungry, and people treading the winepress but going thirsty. Job simply believed God treated the godly and the godless alike, but the wicked will eventually be punished (v18-25).
Friday • Isaiah 18-24
Starting in Isaiah 13, we began reading about the judgment of the nations and of Israel. Isaiah 18 will continue that theme, with the judgment on the Ethiopians (Cush). Isaiah 18-20 concerns the judgment on the lands of Ethiopia and Egypt. They are trying to seize an alliance among all the nations to go against Assyria, and the whole world will know its fall (v1-3). In verses 4-6, the details of the judgment are fierce as they become the prey of other nations. In verse 7 they are presented as bringing gifts to Zion, which will become the religious center of the world.
Isaiah 19 describes the judgment upon Egypt. God will begin to do this by causing them to turn against one another, and eventually they will fall to the Assyrians (v1-4). Judgment will also come against their land as the Nile will be dried up, and their source of income will come to a halt (v5-10). The judgment of God will confound the wise of Egypt, rendering them helpless in the judgment that will come (v11-15). The Egyptians will fear the Lord and Judah (v16-17), which will lead to their repentance (v18-22). In a display of the grace of God, the hated Egyptians and Assyrians will stand side by side with Israel and worship the Lord (v23-25). Isaiah 20 is a dated prophecy of Isaiah, and is also an acted prophecy. The Assyrians come against Ashdod and take it because it was the center of the rebellion against the Assyrians. In verse 6, there is a warning for any who will put their trust in Egypt (especially Judah).
Isaiah chapter 21 contains judgments upon Babylon, Edom, and Arabia with each falling at the hands of the Assyrians. The fall of Babylon would shatter the hopes of any nations hoping to place their in them to defeat the Assyrians (v1-10). The oracle concerning Edom may be a reference to the fall of the Assyrians (morning comes) and the rise of the Babylonians (also the night) in the future (v11-12). The Arabians also are no match for the fierce Assyrian army as they will flee hungry, thirsty, and exhausted from fighting with the Assyrians (v13-15). In verses 16-17 there is a time period directed to this prophecy and also assurance that it comes from the hand of the Lord (v16-17).
Isaiah 22:1-14 concerns the judgment on Jerusalem. The name “Valley of the Vision” may be because of all the prophetic visions that were received there and given to the people. The historical Day of the Lord in 2:6-22 would fall on Jerusalem in 586 BC at the hands of the Babylonians because the people chose to trust in human alliances rather than God. If the people would not choose to trust in God, they would experience His judgment. In verses 15-25 judgment turns from Jerusalem to Shebna, the steward of the king’s palace (36:3, 11, 22, 37:2). God will show this proud man who has the real power, as God will take him out of his office and into another land. Eliakim will take over his office and become the “peg” (stability) of the kingdom.
In Isaiah 23, God judges the Phoenicians and its cities of Tyre, Cyprus, and Sidon. Tyre and Sidon were important ports for sea trade, but these and their cities would fall to the Assyrians. Their lavish trade and abundant sea ports caused a sense of complacency, but God is warning them that judgment is coming and they should not to escape there (v1-14). Tyre will once again flourish, but its purpose will be to supply the needs of the house of God in Jerusalem (v15-18).
Isaiah 24 pictures a universal judgment. This judgment will affect all people in society (v1-3). God will carry out this judgment based on the people’s immoral acts (v4-6). This judgment will affect the whole world, even its plant life (v7-9). This judgment will bring to an end the existing human order of things (v10-13). The remnant that remains will praise the Lord with songs of thanksgiving (v14-16). There will be no escape from this judgment of God that will come upon the whole earth (v17-20). It will be so great even the heavens will be shaken (v21-23).
Starting in Isaiah 13, we began reading about the judgment of the nations and of Israel. Isaiah 18 will continue that theme, with the judgment on the Ethiopians (Cush). Isaiah 18-20 concerns the judgment on the lands of Ethiopia and Egypt. They are trying to seize an alliance among all the nations to go against Assyria, and the whole world will know its fall (v1-3). In verses 4-6, the details of the judgment are fierce as they become the prey of other nations. In verse 7 they are presented as bringing gifts to Zion, which will become the religious center of the world.
Isaiah 19 describes the judgment upon Egypt. God will begin to do this by causing them to turn against one another, and eventually they will fall to the Assyrians (v1-4). Judgment will also come against their land as the Nile will be dried up, and their source of income will come to a halt (v5-10). The judgment of God will confound the wise of Egypt, rendering them helpless in the judgment that will come (v11-15). The Egyptians will fear the Lord and Judah (v16-17), which will lead to their repentance (v18-22). In a display of the grace of God, the hated Egyptians and Assyrians will stand side by side with Israel and worship the Lord (v23-25). Isaiah 20 is a dated prophecy of Isaiah, and is also an acted prophecy. The Assyrians come against Ashdod and take it because it was the center of the rebellion against the Assyrians. In verse 6, there is a warning for any who will put their trust in Egypt (especially Judah).
Isaiah chapter 21 contains judgments upon Babylon, Edom, and Arabia with each falling at the hands of the Assyrians. The fall of Babylon would shatter the hopes of any nations hoping to place their in them to defeat the Assyrians (v1-10). The oracle concerning Edom may be a reference to the fall of the Assyrians (morning comes) and the rise of the Babylonians (also the night) in the future (v11-12). The Arabians also are no match for the fierce Assyrian army as they will flee hungry, thirsty, and exhausted from fighting with the Assyrians (v13-15). In verses 16-17 there is a time period directed to this prophecy and also assurance that it comes from the hand of the Lord (v16-17).
Isaiah 22:1-14 concerns the judgment on Jerusalem. The name “Valley of the Vision” may be because of all the prophetic visions that were received there and given to the people. The historical Day of the Lord in 2:6-22 would fall on Jerusalem in 586 BC at the hands of the Babylonians because the people chose to trust in human alliances rather than God. If the people would not choose to trust in God, they would experience His judgment. In verses 15-25 judgment turns from Jerusalem to Shebna, the steward of the king’s palace (36:3, 11, 22, 37:2). God will show this proud man who has the real power, as God will take him out of his office and into another land. Eliakim will take over his office and become the “peg” (stability) of the kingdom.
In Isaiah 23, God judges the Phoenicians and its cities of Tyre, Cyprus, and Sidon. Tyre and Sidon were important ports for sea trade, but these and their cities would fall to the Assyrians. Their lavish trade and abundant sea ports caused a sense of complacency, but God is warning them that judgment is coming and they should not to escape there (v1-14). Tyre will once again flourish, but its purpose will be to supply the needs of the house of God in Jerusalem (v15-18).
Isaiah 24 pictures a universal judgment. This judgment will affect all people in society (v1-3). God will carry out this judgment based on the people’s immoral acts (v4-6). This judgment will affect the whole world, even its plant life (v7-9). This judgment will bring to an end the existing human order of things (v10-13). The remnant that remains will praise the Lord with songs of thanksgiving (v14-16). There will be no escape from this judgment of God that will come upon the whole earth (v17-20). It will be so great even the heavens will be shaken (v21-23).
Saturday • 1 Corinthians 9-10
Continuing the theme of Christian liberty from chapter 8, Paul cites examples from life and uses himself as an example of Christian liberty. In verses 1-12, Paul gives the example of him forfeiting his rights as an apostle as exercising his Christian liberty. Paul also takes this opportunity in verses 3-6 to criticize those who do not believe that he is an apostle because he exercises his Christian liberty. It is known from Scripture that Paul supported himself in ministry through tentmaking (Acts 18:2-3; 1Cor. 4:12). In verses 7-15 Paul gives examples of the soldier, vineyard keeper, shepherd, and the ox (Deut. 25:4) that the worker is worthy of his wages- especially those who preach the gospel. In verses 16-18 Paul states that if he preaches voluntarily he has a reward, but if he does it for pay he is still fulfilling the commission given to him. In verses 19-23 Paul also used his Christian liberty to reach the Jews, Gentiles, and the weak with the gospel. Paul adapted himself to the group he was attempting to reach but never broke God’s law. Paul uses the popular Isthmian games to prove his point about self-control in verses 24-27. He brings his body under subjection in order to win the prize, but makes sure that he is living within the rules of the gospel so he does not become disqualified (disapproved).
Paul continues the theme of self-control in chapter 10. In verses 1-13 Paul uses the examples from the Old Testament and their lack of self-control. Although they were miraculously delivered (v1-5), they still failed to exercise self-control and fell into disobedience and idolatry (5-10). This functions as a warning to the Corinthians and all Christians that temptation comes to all people, but God provides the way to escape it (v11-13). Paul warns them also of participating in pagan feasts and rituals in verses 14-22. Paul gives the example of the Lord’s Supper to show them that they are in a relationship with the Lord. Participating in pagan feasts means participating with demons, and this is a mistake the ancient Israelites themselves made. They adopted practices of foreign nations which they were warned not to do. In 10:23-11:1 Paul details principles for exercising Christian liberty. John MacArthur lays these out perfectly-edification over gratification (v23), others over self (v24), liberty over legalism (v25-27), condescension over condemnation (v28-30).
Continuing the theme of Christian liberty from chapter 8, Paul cites examples from life and uses himself as an example of Christian liberty. In verses 1-12, Paul gives the example of him forfeiting his rights as an apostle as exercising his Christian liberty. Paul also takes this opportunity in verses 3-6 to criticize those who do not believe that he is an apostle because he exercises his Christian liberty. It is known from Scripture that Paul supported himself in ministry through tentmaking (Acts 18:2-3; 1Cor. 4:12). In verses 7-15 Paul gives examples of the soldier, vineyard keeper, shepherd, and the ox (Deut. 25:4) that the worker is worthy of his wages- especially those who preach the gospel. In verses 16-18 Paul states that if he preaches voluntarily he has a reward, but if he does it for pay he is still fulfilling the commission given to him. In verses 19-23 Paul also used his Christian liberty to reach the Jews, Gentiles, and the weak with the gospel. Paul adapted himself to the group he was attempting to reach but never broke God’s law. Paul uses the popular Isthmian games to prove his point about self-control in verses 24-27. He brings his body under subjection in order to win the prize, but makes sure that he is living within the rules of the gospel so he does not become disqualified (disapproved).
Paul continues the theme of self-control in chapter 10. In verses 1-13 Paul uses the examples from the Old Testament and their lack of self-control. Although they were miraculously delivered (v1-5), they still failed to exercise self-control and fell into disobedience and idolatry (5-10). This functions as a warning to the Corinthians and all Christians that temptation comes to all people, but God provides the way to escape it (v11-13). Paul warns them also of participating in pagan feasts and rituals in verses 14-22. Paul gives the example of the Lord’s Supper to show them that they are in a relationship with the Lord. Participating in pagan feasts means participating with demons, and this is a mistake the ancient Israelites themselves made. They adopted practices of foreign nations which they were warned not to do. In 10:23-11:1 Paul details principles for exercising Christian liberty. John MacArthur lays these out perfectly-edification over gratification (v23), others over self (v24), liberty over legalism (v25-27), condescension over condemnation (v28-30).
Bibliography
Alden, Robert. Job NAC. Nashville: Broadman & Holman Publishers, 1993.
Barker, Kenneth L. Expositor’s Bible Commentary OT/NT. Grand Rapids: Zondervan, 1994.
Bergen, Robert D. NAC: 1 Samuel. Nashville: Broadman & Holman Publishers, 1996.
Bible Study Press. The NET Bible First Edition Notes. Biblical Studies Press, 2006.
Brooks, James A. NAC: Mark. Nashville: Broadman& Holman Publishers, 1991.
Garland, David E. Baker Exegetical Commentary: 1 Corinthians. Grand Rapids: Baker Academic, 2003.
MacArthur, John Jr. The MacArthur Study Bible. Nashville: Word Publishers, 1997.
Mare, W. Harold. NT Background Commentary: Words, Phrases, and Situations.Rosshire: Mentor, 2004.
Mathews, K.A. Genesis11:27-50:26 NAC. Nashville: Broadman & Holman Publishers, 2005.
Smith, Gary V. NAC: Isaiah 1-39. Nashville: B&H Publishing Group, 2007.
Wiersbe, Warren W. Be Worshipful. Colorado Springs: Cook Communications Ministries, 2004.
Willmington, H.L. The Outline Bible. Wheaton, IL: Tyndale House Publishers, 1999.
Cover to Cover Challenge logo and printed materials are property of Nazareth Baptist Church and Pastor Jason Bell. Please do not copy without written permission.
Barker, Kenneth L. Expositor’s Bible Commentary OT/NT. Grand Rapids: Zondervan, 1994.
Bergen, Robert D. NAC: 1 Samuel. Nashville: Broadman & Holman Publishers, 1996.
Bible Study Press. The NET Bible First Edition Notes. Biblical Studies Press, 2006.
Brooks, James A. NAC: Mark. Nashville: Broadman& Holman Publishers, 1991.
Garland, David E. Baker Exegetical Commentary: 1 Corinthians. Grand Rapids: Baker Academic, 2003.
MacArthur, John Jr. The MacArthur Study Bible. Nashville: Word Publishers, 1997.
Mare, W. Harold. NT Background Commentary: Words, Phrases, and Situations.Rosshire: Mentor, 2004.
Mathews, K.A. Genesis11:27-50:26 NAC. Nashville: Broadman & Holman Publishers, 2005.
Smith, Gary V. NAC: Isaiah 1-39. Nashville: B&H Publishing Group, 2007.
Wiersbe, Warren W. Be Worshipful. Colorado Springs: Cook Communications Ministries, 2004.
Willmington, H.L. The Outline Bible. Wheaton, IL: Tyndale House Publishers, 1999.
Cover to Cover Challenge logo and printed materials are property of Nazareth Baptist Church and Pastor Jason Bell. Please do not copy without written permission.