Week 14
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Welcome to Week 14 of the Cover to Cover Challenge!
1 Peter 2:2 says “As newborn babes, desire the pure milk of the word, that you may grow thereby”. Many books have been written on the subject of Christian growth. Here Peter prescribes one way to truly grow: to cultivate a desire to be in God’s Word. I hope that has happened in your heart during the first 13 weeks of the Cover to Cover Challenge. Continue to pray for understanding and pray for each other as we continue reading the Word of God together. |
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Sunday • Psalms 45-47
Psalm 45 is a royal psalm that is believed to have been sung at a royal couple’s wedding. This psalm will describe the bridegroom in verses 2-9, and the bride in verses 10-15. In this psalm we can see Jesus (bridegroom) being married to His bride (people of God). After the skillful writer pays honor to the king, he describes the bridegroom (v2-9). His speech is wise and showered with grace (v2). He will be prosperous because He rules with truth, humility, and righteousness (v3-5). His rule will be forever, and it will be established throughout all the earth (v6-7). Because of His righteous rule, His kingdom will be blessed by God (v8-9). The bride is to be loyal, submissive, and worship the King (v10-12). The bride wears the finest of clothing, and she and her companions are filled with gladness and rejoicing of her marriage to the King (v13-15). The psalm concludes with one more look at the King and the blessing of being married to Him (v16-17).
Psalm 46 is praise for the presence of God. You may recognize some of it from the song “A Mighty Fortress is Our God”. In verses 1-3 the theme is God’s protection. Here, He is pictured as being a shelter (refuge) for His people. In this shelter where is no fear despite what circumstances may come. The theme of verses 4-7 is God’s presence. Again despite what circumstances may come, God has assured His people that His presence is there with them. In verses 8-11, God’s preeminence (power, authority) is on display. Once again, despite the circumstances, God is still in control.
Psalm 47 praises the King for His rule over all the earth. In verses 1-2, the people are encouraged to clap their hands and shout because of the power of the great King. The reason they are doing this is because of God’s past acts on their behalf. These acts include subduing the nations and giving them an inheritance (v3-4). The King also reigns victorious, and the people are once again encouraged to sing praises to His name (v5-6). In verses 7-9, the King’s universal reign over all the earth is proclaimed whether other nations acknowledge it or not.
Psalm 45 is a royal psalm that is believed to have been sung at a royal couple’s wedding. This psalm will describe the bridegroom in verses 2-9, and the bride in verses 10-15. In this psalm we can see Jesus (bridegroom) being married to His bride (people of God). After the skillful writer pays honor to the king, he describes the bridegroom (v2-9). His speech is wise and showered with grace (v2). He will be prosperous because He rules with truth, humility, and righteousness (v3-5). His rule will be forever, and it will be established throughout all the earth (v6-7). Because of His righteous rule, His kingdom will be blessed by God (v8-9). The bride is to be loyal, submissive, and worship the King (v10-12). The bride wears the finest of clothing, and she and her companions are filled with gladness and rejoicing of her marriage to the King (v13-15). The psalm concludes with one more look at the King and the blessing of being married to Him (v16-17).
Psalm 46 is praise for the presence of God. You may recognize some of it from the song “A Mighty Fortress is Our God”. In verses 1-3 the theme is God’s protection. Here, He is pictured as being a shelter (refuge) for His people. In this shelter where is no fear despite what circumstances may come. The theme of verses 4-7 is God’s presence. Again despite what circumstances may come, God has assured His people that His presence is there with them. In verses 8-11, God’s preeminence (power, authority) is on display. Once again, despite the circumstances, God is still in control.
Psalm 47 praises the King for His rule over all the earth. In verses 1-2, the people are encouraged to clap their hands and shout because of the power of the great King. The reason they are doing this is because of God’s past acts on their behalf. These acts include subduing the nations and giving them an inheritance (v3-4). The King also reigns victorious, and the people are once again encouraged to sing praises to His name (v5-6). In verses 7-9, the King’s universal reign over all the earth is proclaimed whether other nations acknowledge it or not.
Monday • Exodus 6-8
Moses and Aaron have appeared before Pharaoh and have been denied their request. This brought judgment from Pharaoh down upon the children of Israel in order to make their life harder. Moses complains to God about why He even sent him, and why He didn’t deliver His people. In Exodus 6:1-8 God answers Moses’ question. In the passage, God affirms to Moses that “I am the Lord” on four separate occasions. The promises made to Abraham, Isaac, and Jacob would soon become reality to Moses and the children of Israel. In verses 6-8 there are three promises of redemption (bring you out, free you, redeem you), two promises that they will be His people (take you as My own, I will be your God), and two promises of land (bring you into the land, give it to you). Moses again goes to the children of Israel, but they do not listen because they are discouraged (anguish of spirit) and are still in bondage (v9-12). The genealogy list in verses 14-27 shows that God choosing Moses had nothing to do with who he was, but simply because God chose him to deliver Israel.
In Exodus 7:1-5, the Lord directs Moses and Aaron to once again return to Pharaoh and ask him to let the people go. It is during these plagues that the people of Israel and Egypt would know the great I AM (Yahweh). In verses 6-13 Moses and Aaron appear before Pharaoh and perform the sign, only to see the magicians of Egypt duplicate their sign. God proved He was greater when Aaron’s rod swallowed the Egyptians’ rods. The first plague is turning the waters of Egypt into blood and is found in verses 14-25. Despite the horrors of this plague, Pharaoh still refused to let the children of Israel go and his heart grew harder still.
Exodus 8:1-15 records the second plague of frogs on the land of Egypt. Pharaoh does acknowledge the power of the Lord, and says he will let the people go if the frogs go away. Moses intercedes and the frogs die, but Pharaoh refuses to let them go and his heart grows harder still. The third plague of lice (gnats) is recorded in verses 16-19. This one could not be duplicated by the magicians, and they do acknowledge it was the hand of God. The fourth plague is the plague of flies and is found in verses 20-32. Still, Pharaoh hardens his heart and goes back on his word to let them go and sacrifice. In the fourth, fifth, seventh, ninth, and tenth plagues the Egyptians are the only ones harmed by the plagues, while the children of Israel are not. The innocent are not affected, only the guilty.
Exodus 9:1-7 continues with the fifth plague on the cattle of the land. All of the Egyptian cattle died, but none of the children of Israel’s did. The sixth plague of boils is the first time that human life was in danger, but still Pharaoh will not let the people go (v8-12). The seventh plague of hail is seen in verses 13-35 and reveals even more purposes for the plagues. The people would know that there is only one God, know there is none like Him, and His name would be known in all the earth as a result of the plagues (v14-15). Pharaoh again hardens his heart even after admitting he had sinned.
Moses and Aaron have appeared before Pharaoh and have been denied their request. This brought judgment from Pharaoh down upon the children of Israel in order to make their life harder. Moses complains to God about why He even sent him, and why He didn’t deliver His people. In Exodus 6:1-8 God answers Moses’ question. In the passage, God affirms to Moses that “I am the Lord” on four separate occasions. The promises made to Abraham, Isaac, and Jacob would soon become reality to Moses and the children of Israel. In verses 6-8 there are three promises of redemption (bring you out, free you, redeem you), two promises that they will be His people (take you as My own, I will be your God), and two promises of land (bring you into the land, give it to you). Moses again goes to the children of Israel, but they do not listen because they are discouraged (anguish of spirit) and are still in bondage (v9-12). The genealogy list in verses 14-27 shows that God choosing Moses had nothing to do with who he was, but simply because God chose him to deliver Israel.
In Exodus 7:1-5, the Lord directs Moses and Aaron to once again return to Pharaoh and ask him to let the people go. It is during these plagues that the people of Israel and Egypt would know the great I AM (Yahweh). In verses 6-13 Moses and Aaron appear before Pharaoh and perform the sign, only to see the magicians of Egypt duplicate their sign. God proved He was greater when Aaron’s rod swallowed the Egyptians’ rods. The first plague is turning the waters of Egypt into blood and is found in verses 14-25. Despite the horrors of this plague, Pharaoh still refused to let the children of Israel go and his heart grew harder still.
Exodus 8:1-15 records the second plague of frogs on the land of Egypt. Pharaoh does acknowledge the power of the Lord, and says he will let the people go if the frogs go away. Moses intercedes and the frogs die, but Pharaoh refuses to let them go and his heart grows harder still. The third plague of lice (gnats) is recorded in verses 16-19. This one could not be duplicated by the magicians, and they do acknowledge it was the hand of God. The fourth plague is the plague of flies and is found in verses 20-32. Still, Pharaoh hardens his heart and goes back on his word to let them go and sacrifice. In the fourth, fifth, seventh, ninth, and tenth plagues the Egyptians are the only ones harmed by the plagues, while the children of Israel are not. The innocent are not affected, only the guilty.
Exodus 9:1-7 continues with the fifth plague on the cattle of the land. All of the Egyptian cattle died, but none of the children of Israel’s did. The sixth plague of boils is the first time that human life was in danger, but still Pharaoh will not let the people go (v8-12). The seventh plague of hail is seen in verses 13-35 and reveals even more purposes for the plagues. The people would know that there is only one God, know there is none like Him, and His name would be known in all the earth as a result of the plagues (v14-15). Pharaoh again hardens his heart even after admitting he had sinned.
Tuesday • 1 Samuel 16-20
1 Samuel 16 marks the middle of 1 Samuel, and can be split into two passages. In verses 1-13 Samuel is sent to anoint David as king, and he receives the Spirit of the Lord. In verses 14-23, we see the Spirit of the Lord depart from Saul. Samuel goes to Bethlehem to anoint one of Jesse’s sons as king (v1-5). Samuel is impressed by Eliab’s appearance, but it is the Lord who looks upon the heart. None of the sons who are present are chosen (v6-10). The youngest son of Jesse, David, is anointed with oil and receives the Spirit of the Lord. It can probably be assumed that the spirit that torments Saul in verses 14-23 is the same spirit that causes Saul so many mental and psychological problems. His servants, perceiving that a spirit is bothering him, call for one of Jesse’s sons to play the harp. David is described in verses 18-19 in eloquent terms that are fit for a king.
1 Samuel 17 is about David versus Goliath which takes place in the Valley of Elah. The Philistine giant is twice called a champion and is over 9 feet tall, while David is a small shepherd with only a sling. The Israelite army is afraid and petrified of Goliath, who came out twice a day for forty days to taunt them. Upon hearing Goliath speak, David becomes angered instead of afraid. He is angered over Goliath defying God, and he offers to slay the Philistine giant just as he had the lion and the bear. David had experienced the deliverance of the Lord in those situations and was sure that he would again. Goliath is not just fighting David, but David’s God. David kills Goliath with only a sling and one small stone, and the Philistines flee knowing who the only true God is.
In 1 Samuel 18, Saul’s hatred for David will only increase. In verses 1-4, David and Saul’s son Jonathan make a covenant of friendship with one another that is symbolized by Jonathan giving David his robe. David’s continued success as a warrior is brought out as David is praised more than Saul for his victories in battle (v5-8). Saul becomes paranoid about David. He tries to kill him personally, and also by sending him out to fight the Philistines on numerous occasions (v9-19). Saul’s actions only tighten the bond between David and the people. David is offered both daughters of Saul, but one is given away to another man while David has to fight the Philistines for the other (v20-26). It becomes apparent to Saul that the Lord is with David, and he would remain David’s enemy for the rest of his life (v27-30).
In 1 Samuel 19, David begins his life as a fugitive on the run from Saul. Saul even goes as far as asking Jonathan and his men to kill David as Jonathan pleads for David’s life (v1-7). David once again fights and prevails over the Philistines, angering Saul once again (v8-10). Some believe verses 11-17 are the setting for Psalm 59, but it is not certain. Saul once again tries to kill David with a spear. David flees for his life, and Michal helps him escape (v11-17). Saul sends men to capture David, but the Lord spoils their plans (v18-24). Saul setting aside his robe is symbolic of his rule, showing that he is not fit to be king.
David and Jonathan’s friendship is highlighted in chapter 20. Before the events of this chapter are over, Jonathan will see the true intentions of Saul for David. David comes up with a simple plan during the New Moon festival to explain his absence. Saul’s reaction would show Jonathan and David his true intentions. Based upon the earlier covenant they had made with one another, Jonathan assures David that he would tell him if his father wanted to hurt David. After the confrontation with his father, Jonathan sees that the true intentions of Saul were to kill David. Saul, in his anger, even tried to kill his own son. Apart from a brief encounter later on, this will be the last time David and Jonathan see one another.
1 Samuel 16 marks the middle of 1 Samuel, and can be split into two passages. In verses 1-13 Samuel is sent to anoint David as king, and he receives the Spirit of the Lord. In verses 14-23, we see the Spirit of the Lord depart from Saul. Samuel goes to Bethlehem to anoint one of Jesse’s sons as king (v1-5). Samuel is impressed by Eliab’s appearance, but it is the Lord who looks upon the heart. None of the sons who are present are chosen (v6-10). The youngest son of Jesse, David, is anointed with oil and receives the Spirit of the Lord. It can probably be assumed that the spirit that torments Saul in verses 14-23 is the same spirit that causes Saul so many mental and psychological problems. His servants, perceiving that a spirit is bothering him, call for one of Jesse’s sons to play the harp. David is described in verses 18-19 in eloquent terms that are fit for a king.
1 Samuel 17 is about David versus Goliath which takes place in the Valley of Elah. The Philistine giant is twice called a champion and is over 9 feet tall, while David is a small shepherd with only a sling. The Israelite army is afraid and petrified of Goliath, who came out twice a day for forty days to taunt them. Upon hearing Goliath speak, David becomes angered instead of afraid. He is angered over Goliath defying God, and he offers to slay the Philistine giant just as he had the lion and the bear. David had experienced the deliverance of the Lord in those situations and was sure that he would again. Goliath is not just fighting David, but David’s God. David kills Goliath with only a sling and one small stone, and the Philistines flee knowing who the only true God is.
In 1 Samuel 18, Saul’s hatred for David will only increase. In verses 1-4, David and Saul’s son Jonathan make a covenant of friendship with one another that is symbolized by Jonathan giving David his robe. David’s continued success as a warrior is brought out as David is praised more than Saul for his victories in battle (v5-8). Saul becomes paranoid about David. He tries to kill him personally, and also by sending him out to fight the Philistines on numerous occasions (v9-19). Saul’s actions only tighten the bond between David and the people. David is offered both daughters of Saul, but one is given away to another man while David has to fight the Philistines for the other (v20-26). It becomes apparent to Saul that the Lord is with David, and he would remain David’s enemy for the rest of his life (v27-30).
In 1 Samuel 19, David begins his life as a fugitive on the run from Saul. Saul even goes as far as asking Jonathan and his men to kill David as Jonathan pleads for David’s life (v1-7). David once again fights and prevails over the Philistines, angering Saul once again (v8-10). Some believe verses 11-17 are the setting for Psalm 59, but it is not certain. Saul once again tries to kill David with a spear. David flees for his life, and Michal helps him escape (v11-17). Saul sends men to capture David, but the Lord spoils their plans (v18-24). Saul setting aside his robe is symbolic of his rule, showing that he is not fit to be king.
David and Jonathan’s friendship is highlighted in chapter 20. Before the events of this chapter are over, Jonathan will see the true intentions of Saul for David. David comes up with a simple plan during the New Moon festival to explain his absence. Saul’s reaction would show Jonathan and David his true intentions. Based upon the earlier covenant they had made with one another, Jonathan assures David that he would tell him if his father wanted to hurt David. After the confrontation with his father, Jonathan sees that the true intentions of Saul were to kill David. Saul, in his anger, even tried to kill his own son. Apart from a brief encounter later on, this will be the last time David and Jonathan see one another.
Wednesday • Mark 9-10
Mark 9:1-13 begins with the transfiguration of Jesus before Peter, James, and John. The word “transfigured” means that something on the inside becomes visible from the outside, or there is an outward change that comes from within. Most believe these three disciples saw Jesus in all His glory upon the mountain. Clouds in Scripture point to the presence of God (Ex. 13:21-22, 40:34-38). Moses and Elijah also appear, representing the law and the prophets which foretold of the coming of Messiah. Luke tells us they were discussing Jesus’ death (Luke 9:31). The reference to Elijah already has come is to John the Baptist (Matt. 17:13) as he pointed people to Christ and confronted sin. The last instance of casting out a demon in Mark’s gospel is found in verses 14-29. It seems that while Jesus and the other disciples were on the mountain, this event had taken place. Why were they unable to cast it out? It was due to their own lack of faith. This was demonstrated by the conversation between Jesus and the father of the boy. The question is not whether or not Jesus could do it, but whether or not he believed Jesus could. Jesus predicts His death for a second time here in verses 30-32. In verses 33-37 the disciples had been arguing over who would the greatest in the kingdom. Their self-centered attitude is contrasted with Jesus’ statement of His coming death and resurrection. True greatness is sacrificing self through serving others. That, according to Jesus, is true greatness. In verses 38-41, another person is casting out demons in Jesus’ name. The casting out of demons is an act of God, so the man must have been a believer in Christ. Every good deed will have its own reward (Matt. 25:31-46). Mark 9:42-50 corresponds with Matthew 5:29-30. What is added in Mark is “their worm does not die, and the fire is not quenched” when describing the torments of hell.
In Mark 10:1-12, Jesus teaches on the subject of divorce. It is word for word similar to Matthew 19. The Pharisees once again ask Jesus a question about divorce designed to trap Him. This inquiry is from the Jewish male perspective which gave no dignity to the woman. The Pharisees refer to Deuteronomy 24:1-4 and the writing of divorcement given by Moses, but misinterpret it as a command. Many Jewish men believed they could divorce for any reason. Jesus corrects their flawed view of marriage and divorce by citing Genesis 1:27 andGenesis 2:24. Jesus, within this context, teaches that the only reason for divorce is adultery. In verses 13-16 Jesus uses the example of children to convey the response of anyone who wants to enter the kingdom of God. The story of the rich young ruler who was unwilling to separate himself from his riches to follow Christ is found in verses 17-27 (Matt. 6:24; Matt. 19:16-22). Jewish leaders believed if a man was rich he was blessed by God and was surely going to heaven. Jesus teaches the opposite (v23-26) in the previous passage in verses 13-16. The simple truth here is that salvation is impossible without Jesus. Jesus teaches His disciples about their place in the kingdom and the reward they will receive in verses 28-31. After He predicted His death for the third time (v32-34), Jesus teaches again about serving others (v35-45). Verses 32-45 cover Jesus’ two main themes as His death approaches: to prepare the disciples for His death, and to prepare them to be without His physical presence. The healing of blind Bartimaeus is the final miracle before the passion week in Mark’s gospel (v46-52).
Mark 9:1-13 begins with the transfiguration of Jesus before Peter, James, and John. The word “transfigured” means that something on the inside becomes visible from the outside, or there is an outward change that comes from within. Most believe these three disciples saw Jesus in all His glory upon the mountain. Clouds in Scripture point to the presence of God (Ex. 13:21-22, 40:34-38). Moses and Elijah also appear, representing the law and the prophets which foretold of the coming of Messiah. Luke tells us they were discussing Jesus’ death (Luke 9:31). The reference to Elijah already has come is to John the Baptist (Matt. 17:13) as he pointed people to Christ and confronted sin. The last instance of casting out a demon in Mark’s gospel is found in verses 14-29. It seems that while Jesus and the other disciples were on the mountain, this event had taken place. Why were they unable to cast it out? It was due to their own lack of faith. This was demonstrated by the conversation between Jesus and the father of the boy. The question is not whether or not Jesus could do it, but whether or not he believed Jesus could. Jesus predicts His death for a second time here in verses 30-32. In verses 33-37 the disciples had been arguing over who would the greatest in the kingdom. Their self-centered attitude is contrasted with Jesus’ statement of His coming death and resurrection. True greatness is sacrificing self through serving others. That, according to Jesus, is true greatness. In verses 38-41, another person is casting out demons in Jesus’ name. The casting out of demons is an act of God, so the man must have been a believer in Christ. Every good deed will have its own reward (Matt. 25:31-46). Mark 9:42-50 corresponds with Matthew 5:29-30. What is added in Mark is “their worm does not die, and the fire is not quenched” when describing the torments of hell.
In Mark 10:1-12, Jesus teaches on the subject of divorce. It is word for word similar to Matthew 19. The Pharisees once again ask Jesus a question about divorce designed to trap Him. This inquiry is from the Jewish male perspective which gave no dignity to the woman. The Pharisees refer to Deuteronomy 24:1-4 and the writing of divorcement given by Moses, but misinterpret it as a command. Many Jewish men believed they could divorce for any reason. Jesus corrects their flawed view of marriage and divorce by citing Genesis 1:27 andGenesis 2:24. Jesus, within this context, teaches that the only reason for divorce is adultery. In verses 13-16 Jesus uses the example of children to convey the response of anyone who wants to enter the kingdom of God. The story of the rich young ruler who was unwilling to separate himself from his riches to follow Christ is found in verses 17-27 (Matt. 6:24; Matt. 19:16-22). Jewish leaders believed if a man was rich he was blessed by God and was surely going to heaven. Jesus teaches the opposite (v23-26) in the previous passage in verses 13-16. The simple truth here is that salvation is impossible without Jesus. Jesus teaches His disciples about their place in the kingdom and the reward they will receive in verses 28-31. After He predicted His death for the third time (v32-34), Jesus teaches again about serving others (v35-45). Verses 32-45 cover Jesus’ two main themes as His death approaches: to prepare the disciples for His death, and to prepare them to be without His physical presence. The healing of blind Bartimaeus is the final miracle before the passion week in Mark’s gospel (v46-52).
Thursday • Job 27-28
In chapter 27, Job continues his speech from the previous chapter where he rebuked his friend’s assessment of him and spoke of the power of God. Here in chapter 27 Job defends himself in verses 1-12, and speaks about the punishment of the wicked in verses 13-23. In verses 1-6, Job makes an oath to proclaim his innocence before his friends. Job once again addresses his friends and asks God to turn their accusations against him upon their own head (v7-10). Verses 11-12 introduce Job’s discourse in verses 13-23 that tells that the wicked deserve God’s wrath. Job paints a very grim picture of the fate of the wicked in this life.
Job 28 is a speech about wisdom. Wisdom must be searched for (v1-11), wisdom has a surpassing value (v12-19), and wisdom is found only in being submitted to God (v20-28). Job describes the search for wisdom with illustrations from ancient mining practices (v1-11). The main point of using these illustrations is found in verses 12-14. Even if these places could be searched out completely, wisdom would not be found there. In verses 15-19 the surpassing value of wisdom is shown through the many mentions of precious gems and metals. Job stresses that only God knows where wisdom is, and only He possesses it. It was there at creation (Prov. 3:18-19) and we must look to Him for it (v28). From the New Testament we also learn that wisdom is found in Christ (Eph.3:8-10; Col. 2:2-3).
In chapter 27, Job continues his speech from the previous chapter where he rebuked his friend’s assessment of him and spoke of the power of God. Here in chapter 27 Job defends himself in verses 1-12, and speaks about the punishment of the wicked in verses 13-23. In verses 1-6, Job makes an oath to proclaim his innocence before his friends. Job once again addresses his friends and asks God to turn their accusations against him upon their own head (v7-10). Verses 11-12 introduce Job’s discourse in verses 13-23 that tells that the wicked deserve God’s wrath. Job paints a very grim picture of the fate of the wicked in this life.
Job 28 is a speech about wisdom. Wisdom must be searched for (v1-11), wisdom has a surpassing value (v12-19), and wisdom is found only in being submitted to God (v20-28). Job describes the search for wisdom with illustrations from ancient mining practices (v1-11). The main point of using these illustrations is found in verses 12-14. Even if these places could be searched out completely, wisdom would not be found there. In verses 15-19 the surpassing value of wisdom is shown through the many mentions of precious gems and metals. Job stresses that only God knows where wisdom is, and only He possesses it. It was there at creation (Prov. 3:18-19) and we must look to Him for it (v28). From the New Testament we also learn that wisdom is found in Christ (Eph.3:8-10; Col. 2:2-3).
Friday • Isaiah 31-37
God pronounced a woe upon Judah for seeking an alliance with Egypt instead of turning to Him for help in Isaiah 31. Judah was actually showing that they trusted in Egypt more than they did God. By doing this, both would fall (v1-3). If they would turn to the Lord of Hosts, He would defend them and make them the object of His special care (v4-5). The Lord calls upon the people to return to Him and rebuke their idol worship in verses 6-7. The battle spoken of in verses 8-9 is recorded in 2 Kings 18 & 19, and mentioned again in Isaiah 36 & 37.
Isaiah 32 concerns the conditions in the messianic reign (v1-8), warnings of judgment (v9-15), and the blessedness of God’s rule (v16-20). The scene in verses 1-8 shows the passing away of human government, and the reign of Messiah and His government. When government is righteous it offers protection for the people. Under His rule the leaders will rule justly as opposed to the leadership Judah was currently experiencing. If the leaders are blind (not following the Lord), the people will be blind also (Matt. 15:14). From the examples of Israel and Judah we see that a nation gets the leader it deserves. In verses 9-14 the sin of complacency is in view, and the women are called to mourn over the land. The land will bear no fruit because of the judgment of God. In verses 15-20 we read that judgment will turn to blessing where justice prevails, righteousness rules, and peace spreads throughout the kingdom.
Isaiah 33 opens up with a woe pronounced on the Assyrian army (v1). The people of Judah cry out for the Lord to help as the enemy approaches for the Lord to help (v2-4). After a doxology of praise in verses 5-6, the whole land is in mourning because of their current condition (v7-9). The Lord calls out to the whole world to see what He is going to do to the Assyrian army in judgment (v10-16). The deliverance from the Assyrian army moves Isaiah to picture the Messiah sitting on His throne where God will dwell with His people forever (v17-24). Verse 22 covers the three periods of Israel’s history. This shows that the Lord has always been their Judge, Lawgiver, and King.
In Isaiah 34 God pronounces judgment on all the nations of the world, especially Edom which was not spoken about in the judgment speeches in chapters 13-23. Divine retribution is coming upon the nations that do not follow the Lord (v1-4). Edom was one of the great enemies of Israel, and God chooses them to personify the destruction that will come upon the nations (v5-7). It will be desolate as the judgment of God is complete, and just for how the nations dealt with Him and His people (v8-15). In verses 16-17 God tells them to search the book (probably Isaiah’s scroll) and see if what He has said comes to pass. Scripture testifies of God’s truth and His faithfulness to it.
Isaiah 35 fits many contexts. Its words picture the return from exile, describe the coming Messianic kingdom, and verses 5-6 describe the ministry of Jesus the Messiah (Luke 7:18-23). All of these describe the blessings of God’s people in each of those periods.
Isaiah 36-39 contains the story of the Lord delivering Judah from the hands of Assyria. Hezekiah is faced with a decision to trust in Egypt or the Lord. You will notice in chapter 36 the representative of Assyria who speaks with Hezekiah’s men is very brash and confident of their upcoming victory. It would be useless, according to the representative of Assyria, to trust in Egypt (v6), the Lord (v7), or Hezekiah (v14-19) against them. Upon hearing the news, Hezekiah goes to the temple to pray and sends for Isaiah (37:1-2). Isaiah tells them not to be afraid of Assyria (v3-7). Hezekiah receives a letter from the king of Assyria with more threats concerning trusting in the Lord (v8-13). Hezekiah prays to the Lord to deliver them so all the world will know that He is Lord (v14-20). Isaiah prophesies about the Lord delivering His people (v21-25) and about the judgment upon Assyria (v26-29). The sign in verses 30-32 relates to the Lord delivering Judah from Assyria. The Lord Himself repeats the prophecy of deliverance for Judah which shows His faithfulness to protect His people (v33-35). The Angel of the Lord (preincarnate Christ) kills 185,000 Assyrian soldiers, and they retreat back to Nineveh fulfilling the words of Isaiah and the Lord (v36-37). Verse 38 is proof that Judah’s God is the only true God, while all others are powerless.
God pronounced a woe upon Judah for seeking an alliance with Egypt instead of turning to Him for help in Isaiah 31. Judah was actually showing that they trusted in Egypt more than they did God. By doing this, both would fall (v1-3). If they would turn to the Lord of Hosts, He would defend them and make them the object of His special care (v4-5). The Lord calls upon the people to return to Him and rebuke their idol worship in verses 6-7. The battle spoken of in verses 8-9 is recorded in 2 Kings 18 & 19, and mentioned again in Isaiah 36 & 37.
Isaiah 32 concerns the conditions in the messianic reign (v1-8), warnings of judgment (v9-15), and the blessedness of God’s rule (v16-20). The scene in verses 1-8 shows the passing away of human government, and the reign of Messiah and His government. When government is righteous it offers protection for the people. Under His rule the leaders will rule justly as opposed to the leadership Judah was currently experiencing. If the leaders are blind (not following the Lord), the people will be blind also (Matt. 15:14). From the examples of Israel and Judah we see that a nation gets the leader it deserves. In verses 9-14 the sin of complacency is in view, and the women are called to mourn over the land. The land will bear no fruit because of the judgment of God. In verses 15-20 we read that judgment will turn to blessing where justice prevails, righteousness rules, and peace spreads throughout the kingdom.
Isaiah 33 opens up with a woe pronounced on the Assyrian army (v1). The people of Judah cry out for the Lord to help as the enemy approaches for the Lord to help (v2-4). After a doxology of praise in verses 5-6, the whole land is in mourning because of their current condition (v7-9). The Lord calls out to the whole world to see what He is going to do to the Assyrian army in judgment (v10-16). The deliverance from the Assyrian army moves Isaiah to picture the Messiah sitting on His throne where God will dwell with His people forever (v17-24). Verse 22 covers the three periods of Israel’s history. This shows that the Lord has always been their Judge, Lawgiver, and King.
In Isaiah 34 God pronounces judgment on all the nations of the world, especially Edom which was not spoken about in the judgment speeches in chapters 13-23. Divine retribution is coming upon the nations that do not follow the Lord (v1-4). Edom was one of the great enemies of Israel, and God chooses them to personify the destruction that will come upon the nations (v5-7). It will be desolate as the judgment of God is complete, and just for how the nations dealt with Him and His people (v8-15). In verses 16-17 God tells them to search the book (probably Isaiah’s scroll) and see if what He has said comes to pass. Scripture testifies of God’s truth and His faithfulness to it.
Isaiah 35 fits many contexts. Its words picture the return from exile, describe the coming Messianic kingdom, and verses 5-6 describe the ministry of Jesus the Messiah (Luke 7:18-23). All of these describe the blessings of God’s people in each of those periods.
Isaiah 36-39 contains the story of the Lord delivering Judah from the hands of Assyria. Hezekiah is faced with a decision to trust in Egypt or the Lord. You will notice in chapter 36 the representative of Assyria who speaks with Hezekiah’s men is very brash and confident of their upcoming victory. It would be useless, according to the representative of Assyria, to trust in Egypt (v6), the Lord (v7), or Hezekiah (v14-19) against them. Upon hearing the news, Hezekiah goes to the temple to pray and sends for Isaiah (37:1-2). Isaiah tells them not to be afraid of Assyria (v3-7). Hezekiah receives a letter from the king of Assyria with more threats concerning trusting in the Lord (v8-13). Hezekiah prays to the Lord to deliver them so all the world will know that He is Lord (v14-20). Isaiah prophesies about the Lord delivering His people (v21-25) and about the judgment upon Assyria (v26-29). The sign in verses 30-32 relates to the Lord delivering Judah from Assyria. The Lord Himself repeats the prophecy of deliverance for Judah which shows His faithfulness to protect His people (v33-35). The Angel of the Lord (preincarnate Christ) kills 185,000 Assyrian soldiers, and they retreat back to Nineveh fulfilling the words of Isaiah and the Lord (v36-37). Verse 38 is proof that Judah’s God is the only true God, while all others are powerless.
Saturday • 1 Corinthians 13-14
In 1 Corinthians 12 Paul had instructed them on the importance of gifts, which divided them because of their lack of love in using them. Here in chapter 13, Paul is stating that the right use of gifts includes using them in love toward one another. This chapter can be divided up into the petition to love (v1-3), the personality of love (v4-8a), and the permanence of love (v8b-13). No matter how great the gift may seem to be, if they are not used in love they are useless (v1-3). The personality of love is brought out by referencing what love does do, and what love does not do. Paul writes that its highest quality is that it never fails. The permanence of love is that it will always be practiced, and is the greatest gift of all. We are to love the Lord and love others because this is who God is-love.
1 Corinthians 14 can be titled the pursuit of love. Now that they know about their gifts (ch.12) and how to administer them (ch.13), Paul now calls them to pursue love through use of their gifts. Paul focuses on the gift abused in Corinth-the gift of tongues. When gifts are used in the right manner they should bring unity to the church, not division as they have done. Paul argues in this chapter that the gift of prophecy is preferred over tongues because it builds up the church (v1-5). In verses 6-19, Paul addresses the situation of tongue speaking in the church at Corinth. Tongues only edify when they are interpreted, but the people at Corinth only used them to boast about themselves (addressed in v20-25). Paul tells them to use what gifts build up the church (v12, 19). In verses 20-25 we read that tongues is a sign for unbelievers, but prophecy is for all. Prophesy brings conviction and builds up, while an uninterpreted tongue brings confusion. In verses 26-40, Paul gives guidelines for using tongues and prophecy in times of worship. He highlights the importance of being able to understand and edifying one another. Their times of worship were disorderly and brought confusion into the church because of their abuse of the gifts.
In 1 Corinthians 12 Paul had instructed them on the importance of gifts, which divided them because of their lack of love in using them. Here in chapter 13, Paul is stating that the right use of gifts includes using them in love toward one another. This chapter can be divided up into the petition to love (v1-3), the personality of love (v4-8a), and the permanence of love (v8b-13). No matter how great the gift may seem to be, if they are not used in love they are useless (v1-3). The personality of love is brought out by referencing what love does do, and what love does not do. Paul writes that its highest quality is that it never fails. The permanence of love is that it will always be practiced, and is the greatest gift of all. We are to love the Lord and love others because this is who God is-love.
1 Corinthians 14 can be titled the pursuit of love. Now that they know about their gifts (ch.12) and how to administer them (ch.13), Paul now calls them to pursue love through use of their gifts. Paul focuses on the gift abused in Corinth-the gift of tongues. When gifts are used in the right manner they should bring unity to the church, not division as they have done. Paul argues in this chapter that the gift of prophecy is preferred over tongues because it builds up the church (v1-5). In verses 6-19, Paul addresses the situation of tongue speaking in the church at Corinth. Tongues only edify when they are interpreted, but the people at Corinth only used them to boast about themselves (addressed in v20-25). Paul tells them to use what gifts build up the church (v12, 19). In verses 20-25 we read that tongues is a sign for unbelievers, but prophecy is for all. Prophesy brings conviction and builds up, while an uninterpreted tongue brings confusion. In verses 26-40, Paul gives guidelines for using tongues and prophecy in times of worship. He highlights the importance of being able to understand and edifying one another. Their times of worship were disorderly and brought confusion into the church because of their abuse of the gifts.
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.
Smith, Gary V. NAC: Isaiah 1-39. Nashville: B&H Publishing Group, 2007.
Stuart, Douglas K. NAC: Exodus. Nashville: Broadman & Holman Publishers, 2006.
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.
Smith, Gary V. NAC: Isaiah 1-39. Nashville: B&H Publishing Group, 2007.
Stuart, Douglas K. NAC: Exodus. Nashville: Broadman & Holman Publishers, 2006.
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.