Week 19
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Welcome to Week 19 of the Cover to Cover Challenge!
Let us continue to pray that God gives each of us understanding of His Word and that He alone will get the honor, glory, and praise for everything that comes from our study of the Word. May we all agree with the psalmist when he says “My soul keeps Your testimonies, and I love them exceedingly”. |
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Sunday • Psalms 60-65
Psalm 60 is a national lament representing the nation of Israel. This may refer to 2 Samuel 8:13. In this psalm David expresses that with all of the adversity surrounding them that the people should look to God and be revived (v1-3). David is confident victory will come and the Lord will deliver them (v4-5). God answers the prayer in verses 6-8, as His sovereignty over the nations is displayed. The psalm closes with David still looking to God for victory over their enemies (v9-12).
Psalm 61 is an individual lament as David displays his longing for God. In verses 1-2 David seeks protection from an enemy, but David feels as if he is far away from the Lord. God has always been David’s refuge and strong tower from his enemies (v3-4). He also knows that God hears his prayers, and remains true to the promises He has made to His people (v5). In verses 6-8 David prays for God’s protection, a long reign, and he will praise the name of the Lord forever.
Psalm 62 is a psalm of confidence in the Lord. David expresses in verses 1-2 that God is all he needs for protection. David’s enemies have come against him, and seek his ruin and destruction (v3-4). In facing this adversity, David trusts solely in God alone for his protection (v5-7). David gives a warning to all that they should not trust in anything but the Lord, in verses 8-10. In verses 11-12 David trusts in the Lord’s power and His mercy (love), and all will receive their reward according to what they have trusted in.
Psalm 63 is another psalm of lament. In verse 1 David describes his longing for God as a thirsty person desires a drink. From past experience, David knows where to meet with God and to praise Him (v2-3). David praises the Lord because it is from the Lord all of his blessings come from (v4-5). In verses 6-8, David remembers all of the great things the Lord has done for him and continually seeks protection from God. These verses also express James 4:7-8, that we are to draw close to God and He will draw closer to us. God will vindicate David against those who seek his life, while David rejoices in what God has done (v9-11).
Psalm 64 is also a lament, and expresses divine retribution on behalf of the godly against the wicked. David prays for the Lord to hear his prayer, and asks the Lord to protect him from his enemies (v1-6). These enemies of David are rebellious, work iniquity, and lurk in secret to harm David. Their schemes are designed against David, but ultimately against God. It is God who will vindicate David (v7-9). As the wicked ambushed David, the wicked will come under the ambush of God. In verse 10, David encourages the godly to trust in the Lord during times of adversity.
Psalm 65 is a song of thanksgiving, calling on all of God’s people to thank Him for His presence and His rule over the earth. In verses 1-3, God is to be praised for His salvation provided for His people. In verse 4 God is to be praised for His goodness toward those who believe in Him. In verses 5-8 God is praised for His acts in creation and His control of history. In verses 9-13, God is praised because of His giving water to the earth to replenish and restore the earth.
Psalm 60 is a national lament representing the nation of Israel. This may refer to 2 Samuel 8:13. In this psalm David expresses that with all of the adversity surrounding them that the people should look to God and be revived (v1-3). David is confident victory will come and the Lord will deliver them (v4-5). God answers the prayer in verses 6-8, as His sovereignty over the nations is displayed. The psalm closes with David still looking to God for victory over their enemies (v9-12).
Psalm 61 is an individual lament as David displays his longing for God. In verses 1-2 David seeks protection from an enemy, but David feels as if he is far away from the Lord. God has always been David’s refuge and strong tower from his enemies (v3-4). He also knows that God hears his prayers, and remains true to the promises He has made to His people (v5). In verses 6-8 David prays for God’s protection, a long reign, and he will praise the name of the Lord forever.
Psalm 62 is a psalm of confidence in the Lord. David expresses in verses 1-2 that God is all he needs for protection. David’s enemies have come against him, and seek his ruin and destruction (v3-4). In facing this adversity, David trusts solely in God alone for his protection (v5-7). David gives a warning to all that they should not trust in anything but the Lord, in verses 8-10. In verses 11-12 David trusts in the Lord’s power and His mercy (love), and all will receive their reward according to what they have trusted in.
Psalm 63 is another psalm of lament. In verse 1 David describes his longing for God as a thirsty person desires a drink. From past experience, David knows where to meet with God and to praise Him (v2-3). David praises the Lord because it is from the Lord all of his blessings come from (v4-5). In verses 6-8, David remembers all of the great things the Lord has done for him and continually seeks protection from God. These verses also express James 4:7-8, that we are to draw close to God and He will draw closer to us. God will vindicate David against those who seek his life, while David rejoices in what God has done (v9-11).
Psalm 64 is also a lament, and expresses divine retribution on behalf of the godly against the wicked. David prays for the Lord to hear his prayer, and asks the Lord to protect him from his enemies (v1-6). These enemies of David are rebellious, work iniquity, and lurk in secret to harm David. Their schemes are designed against David, but ultimately against God. It is God who will vindicate David (v7-9). As the wicked ambushed David, the wicked will come under the ambush of God. In verse 10, David encourages the godly to trust in the Lord during times of adversity.
Psalm 65 is a song of thanksgiving, calling on all of God’s people to thank Him for His presence and His rule over the earth. In verses 1-3, God is to be praised for His salvation provided for His people. In verse 4 God is to be praised for His goodness toward those who believe in Him. In verses 5-8 God is praised for His acts in creation and His control of history. In verses 9-13, God is praised because of His giving water to the earth to replenish and restore the earth.
Monday • Exodus 27-30
Exodus 27 continues the discussion of the articles of the Tabernacle. In chapter 27:1-8 we read about the altar of burnt offering. This is the largest piece and would be 7 ½ ft. by 4 1/2 ft. In verses 9-19 is the description of the courtyard of the Tabernacle. It was 150 ft. long and 75 ft. wide. There are four purposes for this: (1) to prevent people approaching, (2) keep out wild animals, (3) to separate the holy presence of God from the world, and (4) with its one gate it was the only way to approach God. Verses 20-21 deal with the oil for the lampstand that would burn continually, and the setting aside of Aaron with his sons to be priests of God.
Exodus 28:1-5 discusses the making of the garments for the priesthood. In verses 6-14 we read that the ephod would have the 12 tribes of Israel engraved on it, representing all of Israel. The breastplate would have four rows of three stones, also with the names of the tribes of Israel engraved upon them. The Urim and Thummim (lights and perfections) would also be on the breastplate. These were used to determine the will of God in times of crisis (Num. 27:21). The sleeveless blue robe described in 31-5 was to be worn under the ephod. The bells upon the hem assured the people that the high priest had not died in the Holy Place. The gold plate was to be placed upon the turban, and would go from ear to ear (v36-39). Verses 40-43 describe the attire of the ordinary priests, and introduce the next chapter on consecrating Aaron and his sons.
In Exodus 29:1-9, Aaron and his sons are set aside to be priests. Notice the sacrifices are without defect, and without leaven. Aaron and his sons were also to be washed, symbolizing the removal of uncleanness from sin. In verses 10-14, a bull was brought as a sin offering for Aaron and his son’s sins. One of the rams would be offered to the Lord completely (v15-18). Upon sacrificing the second ram its blood was to be applied to the right ear (to hear the Word of God), to the right thumb (hands would do the work of the Lord), and the right big toe (walk of the priests would be an example to the people). This ram would also help serve for the wave offering. The direction of the wave offering was not back and forth, but to the altar and back toward the priest. This symbolized it being given to God, and received back for its use (v22-26). Parts of the ram were to be given back to the priest (v27-28). The garments were to be passed down for future priests (v29-30). The breast and thigh from the second ram were to be cooked and eaten by Aaron and his sons, with leftovers being burned (v31-34).The bull offering for sin was to be done for seven so the altar would be holy (v35-37). The daily offerings are discussed in verses 38-42, while verses 43-46 highlight the importance of the consecrating service and that God would dwell among the people.
The altar of incense in Exodus 30:1-10 symbolized continual intercession before God. Failure to burn the incense would lead to desecration of the altar. The ransom (atonement-means to deliver or redeem by substitute) money in verses 11-16 was to be taken during a census of those twenty years old and older. The bronze laver in verses 17-21 was for the priest to wash before they made an offering of fire before the Lord. The oil and incense were to consecrate the furniture pieces (v22-38). Both the oil and incense were unique, and if anyone duplicated it for their own use was they were to be excommunicated from the people.
Exodus 27 continues the discussion of the articles of the Tabernacle. In chapter 27:1-8 we read about the altar of burnt offering. This is the largest piece and would be 7 ½ ft. by 4 1/2 ft. In verses 9-19 is the description of the courtyard of the Tabernacle. It was 150 ft. long and 75 ft. wide. There are four purposes for this: (1) to prevent people approaching, (2) keep out wild animals, (3) to separate the holy presence of God from the world, and (4) with its one gate it was the only way to approach God. Verses 20-21 deal with the oil for the lampstand that would burn continually, and the setting aside of Aaron with his sons to be priests of God.
Exodus 28:1-5 discusses the making of the garments for the priesthood. In verses 6-14 we read that the ephod would have the 12 tribes of Israel engraved on it, representing all of Israel. The breastplate would have four rows of three stones, also with the names of the tribes of Israel engraved upon them. The Urim and Thummim (lights and perfections) would also be on the breastplate. These were used to determine the will of God in times of crisis (Num. 27:21). The sleeveless blue robe described in 31-5 was to be worn under the ephod. The bells upon the hem assured the people that the high priest had not died in the Holy Place. The gold plate was to be placed upon the turban, and would go from ear to ear (v36-39). Verses 40-43 describe the attire of the ordinary priests, and introduce the next chapter on consecrating Aaron and his sons.
In Exodus 29:1-9, Aaron and his sons are set aside to be priests. Notice the sacrifices are without defect, and without leaven. Aaron and his sons were also to be washed, symbolizing the removal of uncleanness from sin. In verses 10-14, a bull was brought as a sin offering for Aaron and his son’s sins. One of the rams would be offered to the Lord completely (v15-18). Upon sacrificing the second ram its blood was to be applied to the right ear (to hear the Word of God), to the right thumb (hands would do the work of the Lord), and the right big toe (walk of the priests would be an example to the people). This ram would also help serve for the wave offering. The direction of the wave offering was not back and forth, but to the altar and back toward the priest. This symbolized it being given to God, and received back for its use (v22-26). Parts of the ram were to be given back to the priest (v27-28). The garments were to be passed down for future priests (v29-30). The breast and thigh from the second ram were to be cooked and eaten by Aaron and his sons, with leftovers being burned (v31-34).The bull offering for sin was to be done for seven so the altar would be holy (v35-37). The daily offerings are discussed in verses 38-42, while verses 43-46 highlight the importance of the consecrating service and that God would dwell among the people.
The altar of incense in Exodus 30:1-10 symbolized continual intercession before God. Failure to burn the incense would lead to desecration of the altar. The ransom (atonement-means to deliver or redeem by substitute) money in verses 11-16 was to be taken during a census of those twenty years old and older. The bronze laver in verses 17-21 was for the priest to wash before they made an offering of fire before the Lord. The oil and incense were to consecrate the furniture pieces (v22-38). Both the oil and incense were unique, and if anyone duplicated it for their own use was they were to be excommunicated from the people.
Tuesday • 2 Samuel 12-16
In 2 Samuel 12, we learn the consequences of David’s sin with Bathsheba and the murder of her husband. Through Nathan the prophet and his parable, David is accused of his sins against the Lord. In the parable David is the rich man, Uriah is the poor man, and Bathsheba is the ewe lamb (v1-10). David repents of his sin and is forgiven, but the consequences will be tragic (v11-14). Not only will the son die (v15-23), but his family is about to be torn apart. Solomon (“God is peace”) is born in verses 24-25, and the Lord gives him another name Jedidiah (“Loved by the Lord”). In verses 26-31 Joab, with David’s help, defeats the Ammonites.
2 Samuel 13 begins the adversity that will come upon David’s house. In verses 1-22, David’s oldest son Amnon is in love with his sister Tamar. With help from Jonadab, Amnon devises a plan to be alone with his sister and rapes her. She goes to stay with her brother Absalom, and remains unmarried and childless (desolate). While David is angry, he is guilty of a similar sin. After two years Absalom devises a plan to murder Amnon, which removes the oldest son of David from succeeding to the throne (v23-33). David hears that all of his sons are dead, but Jonadab tells David that only Amnon is dead. It could be probable that Absalom and Jonadab had from the beginning planned all of these events to get rid of the oldest son. How would Jonadab know only Amnon was dead? Absalom flees to Geshur to the home of Talmai, his grandfather on his mother’s side, in verses 34-39 (3:3).
2 Samuel 14 is about Absalom’s return to Jerusalem from exile. In verses 1-20, Joab devises a plan to get Absalom back to Jerusalem. Joab will use a woman from Tekoa who tells a story of blood vengeance against her son. He was responsible for murdering her other son. The story is used to get David to see that Absalom should be welcomed home. David perceives that Joab is behind this. He agrees to let Absalom come to his house after three years away, but David still does not want to see him (v21-24). Absalom is described as handsome and is noted for his hair, which will be part of his downfall (18:9-15). Two more years pass before Absalom, after getting Joab’s attention, gets an audience with the king (v25-33).
In 2 Samuel 15:1-6 Absalom constructs a plan to become king of Israel. He suggests that he should be the one to judge the cases of the people who come from Israel to have their cases heard. Absalom basically tells each person what they want to hear. After four years (not forty), Absalom sends messengers throughout the kingdom to declare him king at the sound of a trumpet (v7-12). In an ironic twist, David is now the one fleeing Jerusalem (v13-18). After Ittai declares his devotion to Davis (v19-23), he commands Zadok and Abiathar to carry the Ark back to Jerusalem and remain there along with their sons (v24-31). David learns that Ahithophel (“My brother is foolishness”) is behind the plot to take the throne. David sends Hushai back confuse Ahithophel’s counsel to Absalom and to work with Zadok and Abiathar in bringing news to David (v32-37).
In 2 Samuel 16:1-4 Mephibosheth’s servant Ziba has supplies for David and his people. Mephibosheth has stayed behind, believing the kingdom will be restored to him and his family. Shimei, who belonged to the house of Saul, meets David along the way (v5-14). He curses and throws stones and dirt at David, but David does not retaliate. Shimei will pay for what he did (1 Kgs. 2:8-9). Hushai declares his loyalty to Absalom in verses 15-19, in compliance with David’s advice. Absalom depends upon the advice of Ahithophel as one who has spoken with God (v20-23).
In 2 Samuel 12, we learn the consequences of David’s sin with Bathsheba and the murder of her husband. Through Nathan the prophet and his parable, David is accused of his sins against the Lord. In the parable David is the rich man, Uriah is the poor man, and Bathsheba is the ewe lamb (v1-10). David repents of his sin and is forgiven, but the consequences will be tragic (v11-14). Not only will the son die (v15-23), but his family is about to be torn apart. Solomon (“God is peace”) is born in verses 24-25, and the Lord gives him another name Jedidiah (“Loved by the Lord”). In verses 26-31 Joab, with David’s help, defeats the Ammonites.
2 Samuel 13 begins the adversity that will come upon David’s house. In verses 1-22, David’s oldest son Amnon is in love with his sister Tamar. With help from Jonadab, Amnon devises a plan to be alone with his sister and rapes her. She goes to stay with her brother Absalom, and remains unmarried and childless (desolate). While David is angry, he is guilty of a similar sin. After two years Absalom devises a plan to murder Amnon, which removes the oldest son of David from succeeding to the throne (v23-33). David hears that all of his sons are dead, but Jonadab tells David that only Amnon is dead. It could be probable that Absalom and Jonadab had from the beginning planned all of these events to get rid of the oldest son. How would Jonadab know only Amnon was dead? Absalom flees to Geshur to the home of Talmai, his grandfather on his mother’s side, in verses 34-39 (3:3).
2 Samuel 14 is about Absalom’s return to Jerusalem from exile. In verses 1-20, Joab devises a plan to get Absalom back to Jerusalem. Joab will use a woman from Tekoa who tells a story of blood vengeance against her son. He was responsible for murdering her other son. The story is used to get David to see that Absalom should be welcomed home. David perceives that Joab is behind this. He agrees to let Absalom come to his house after three years away, but David still does not want to see him (v21-24). Absalom is described as handsome and is noted for his hair, which will be part of his downfall (18:9-15). Two more years pass before Absalom, after getting Joab’s attention, gets an audience with the king (v25-33).
In 2 Samuel 15:1-6 Absalom constructs a plan to become king of Israel. He suggests that he should be the one to judge the cases of the people who come from Israel to have their cases heard. Absalom basically tells each person what they want to hear. After four years (not forty), Absalom sends messengers throughout the kingdom to declare him king at the sound of a trumpet (v7-12). In an ironic twist, David is now the one fleeing Jerusalem (v13-18). After Ittai declares his devotion to Davis (v19-23), he commands Zadok and Abiathar to carry the Ark back to Jerusalem and remain there along with their sons (v24-31). David learns that Ahithophel (“My brother is foolishness”) is behind the plot to take the throne. David sends Hushai back confuse Ahithophel’s counsel to Absalom and to work with Zadok and Abiathar in bringing news to David (v32-37).
In 2 Samuel 16:1-4 Mephibosheth’s servant Ziba has supplies for David and his people. Mephibosheth has stayed behind, believing the kingdom will be restored to him and his family. Shimei, who belonged to the house of Saul, meets David along the way (v5-14). He curses and throws stones and dirt at David, but David does not retaliate. Shimei will pay for what he did (1 Kgs. 2:8-9). Hushai declares his loyalty to Absalom in verses 15-19, in compliance with David’s advice. Absalom depends upon the advice of Ahithophel as one who has spoken with God (v20-23).
Wednesday • Luke 3-4
Luke 3:1-6 is the beginning of the ministry of John the Baptist. Luke links world history with biblical history by providing dates for those reigning at the time. His ministry is spoken of as someone preparing the way for the coming of royalty (Jesus). In verses 7-20 his message is one of repentance, which will also be Jesus’ message as well. He addresses three groups of people-people in general, tax collectors, and soldiers. Verses 19-20 give the reason why John is put in prison. Jesus is baptized, and we have another example of the Trinity being in one place at one time (v21-22). Luke’s genealogy shows that Jesus is a descendant of David, goes back to Adam to show He identifies with all of humanity, and ends with a declaration that He is the Son of God.
Luke records the temptation of Jesus in verses 1-13. This shows that Jesus defeated the temptations of Satan, and demonstrates His power and sinlessness in not giving in. It also shows the power of God’s Word, and its effectiveness for us to use in our own lives in defeating temptation. Just as the Spirit led Jesus into the wilderness, it led Him to begin His ministry at Galilee. Luke is the only gospel that records the first sermon of Jesus where He is rejected by His hometown (v16-30). Jesus, in quoting Isaiah 61:1,2 (read last week), is showing what His ministry will be and sets the tone for what Luke will record in his gospel. Jesus’ authority over demonic forces is recorded in verses 31-37. The people are amazed at His teaching. Jesus also shows His power of sickness by healing Peter’s mother-in-law of a fever (v38-39). Once His fame had gone out, people brought those who were sick and possessed and He healed them (v40-41). Jesus moves through other cities and preaches repentance (v42-43).
Luke 3:1-6 is the beginning of the ministry of John the Baptist. Luke links world history with biblical history by providing dates for those reigning at the time. His ministry is spoken of as someone preparing the way for the coming of royalty (Jesus). In verses 7-20 his message is one of repentance, which will also be Jesus’ message as well. He addresses three groups of people-people in general, tax collectors, and soldiers. Verses 19-20 give the reason why John is put in prison. Jesus is baptized, and we have another example of the Trinity being in one place at one time (v21-22). Luke’s genealogy shows that Jesus is a descendant of David, goes back to Adam to show He identifies with all of humanity, and ends with a declaration that He is the Son of God.
Luke records the temptation of Jesus in verses 1-13. This shows that Jesus defeated the temptations of Satan, and demonstrates His power and sinlessness in not giving in. It also shows the power of God’s Word, and its effectiveness for us to use in our own lives in defeating temptation. Just as the Spirit led Jesus into the wilderness, it led Him to begin His ministry at Galilee. Luke is the only gospel that records the first sermon of Jesus where He is rejected by His hometown (v16-30). Jesus, in quoting Isaiah 61:1,2 (read last week), is showing what His ministry will be and sets the tone for what Luke will record in his gospel. Jesus’ authority over demonic forces is recorded in verses 31-37. The people are amazed at His teaching. Jesus also shows His power of sickness by healing Peter’s mother-in-law of a fever (v38-39). Once His fame had gone out, people brought those who were sick and possessed and He healed them (v40-41). Jesus moves through other cities and preaches repentance (v42-43).
Thursday • Job 37-38
Elihu continues his speech from the end of chapter 36:1-13 when he was discussing God’s power in the realm of nature. It is God who sends the rain, thunder, lightning, and snow. Just as God’s ways in nature are a mystery, so is God’s providence. God sends the storm for punishment, for love of His people, and for His own pleasure. In verses 14-20, Elihu asks Job to think about the position he has been portraying in his speeches. Even after the storm, God displays His majesty as the skies become clear and the sun shines (v21-24).
In Job 38, God begins to speak to Job out of the whirlwind. Job will not hear a reason for his suffering, but he will learn that God had not abandoned him. Job needed to learn about God, and God will show Job who He is by taking him on a journey through creation (v1-3). Job had spoken against God and how he managed the universe, so God puts him in his place by asking him the question “Surely you know” (v4-7). We could probably say that God is asking Job “Where were you when I …?” God controls the sea (v8-11), the morning and dawn (v12-15), things Job could not see (v16-18), and the light and darkness (v19-21). God has the power and authority, and displays it as He wants (v22-30). In verses 31-38 God controls the weather and the stars, and puts them in their place for His own purpose. He even supplies the food for the wild animals who are in need (v39-41).
Elihu continues his speech from the end of chapter 36:1-13 when he was discussing God’s power in the realm of nature. It is God who sends the rain, thunder, lightning, and snow. Just as God’s ways in nature are a mystery, so is God’s providence. God sends the storm for punishment, for love of His people, and for His own pleasure. In verses 14-20, Elihu asks Job to think about the position he has been portraying in his speeches. Even after the storm, God displays His majesty as the skies become clear and the sun shines (v21-24).
In Job 38, God begins to speak to Job out of the whirlwind. Job will not hear a reason for his suffering, but he will learn that God had not abandoned him. Job needed to learn about God, and God will show Job who He is by taking him on a journey through creation (v1-3). Job had spoken against God and how he managed the universe, so God puts him in his place by asking him the question “Surely you know” (v4-7). We could probably say that God is asking Job “Where were you when I …?” God controls the sea (v8-11), the morning and dawn (v12-15), things Job could not see (v16-18), and the light and darkness (v19-21). God has the power and authority, and displays it as He wants (v22-30). In verses 31-38 God controls the weather and the stars, and puts them in their place for His own purpose. He even supplies the food for the wild animals who are in need (v39-41).
Friday • Isaiah 62-66
In Isaiah 62:1-7, Isaiah prays that the vision of Jerusalem that he has seen from the Lord will soon come. The whole world will come to Jerusalem to see her. The reference to a new name symbolizes her following the Lord (v4,12). God will give them watchmen to proclaim His Word, and to pray for them. In verses 8-9, God makes an oath that their enemies will no longer plunder them because they will be a righteous people. All obstacles will be removed out of their way so they can return to Jerusalem (v10-11). The fulfillment of this event is shown in verse 12 by the different names they will be known by.
Isaiah 63:1-6 may be the watchmen on the wall who sees the Lord coming from Edom with His clothes dripping with crimson from judging Edom. In Revelation 19:11-16, the Lord Jesus will return in the same way. What is a day of judgment for some, will be a day of redemption for others. Isaiah 63:7 through the end of chapter 64 is a psalm of praise and lament on behalf of the people. Verses 7-10 portray a picture of God as a hurting father knowing that His children have rebelled against Him. The background of these verses and verses 11-14 is against the backdrop of the exodus. Beginning with verse 15 through 19, the people cry out for mercy. In this prayer, Isaiah recalls that through his ministry the people would continue to sin and their hearts hardened. In 64:1-7, the background shifts from the exodus to God revealing Himself at Sinai. Just as God came down to the mountain, Isaiah is praying for the Lord to come down now. In these verses sin is presented as continual, defiling, and destructive-creating a barrier between the people and the Lord. In verses 8-12 the analogy of the potter and the clay is used to present God as sovereign over His people, as the people are dependent on the mercy of God as their Father.
Many people believe that chapters 65-66 are the answer to the prayer of chapter 64. In 65:1-5 God is pictured as holding out His hands of love all day, but the people only responded with rejection. Their acts of disobedience are paganism, necromancy, and disregarding God’s law. Paul uses verses 1-2 in reference to the Gentiles in Romans 10:20-21. God must, and will repay them for their sin (v6-7). In verses 8-10 there is a remnant that will be spared, as well as those who will suffer judgment for their disobedience (v11-12). God’s people will enjoy His fellowship, but those who disobey will become a byword and be cursed by God (v13-16). Verses 17-25 contain future promises even from our day. God will create not only a new heavens and a new earth, but the whole order of the way we live will be transformed. The greatest of these will be that God will dwell with His people. Verse 25 may also be an allusion to Jesus’ defeat of Satan, and not just a living condition during this time period.
Isaiah 66:1-4 may refer to empty religious practices of God’s people. In chapter 65 they offered pagan sacrifices, but here they offer sacrifices with no reverence for God. God calls on those who believe in Him to rejoice, because He will repay His enemies (v5-7). In verses 7-11 we read a warning to prepare for the many people who will be coming to Jerusalem (54:1-3). The nations who will come are no longer coming to conquer, but to be at peace with them (v12-16). Those who worship the Lord will go to other nations and proclaim God to them (v17-21). In verses 22-24 God guarantees all the promises He has made to His people, and states that all will come to worship Him.
In Isaiah 62:1-7, Isaiah prays that the vision of Jerusalem that he has seen from the Lord will soon come. The whole world will come to Jerusalem to see her. The reference to a new name symbolizes her following the Lord (v4,12). God will give them watchmen to proclaim His Word, and to pray for them. In verses 8-9, God makes an oath that their enemies will no longer plunder them because they will be a righteous people. All obstacles will be removed out of their way so they can return to Jerusalem (v10-11). The fulfillment of this event is shown in verse 12 by the different names they will be known by.
Isaiah 63:1-6 may be the watchmen on the wall who sees the Lord coming from Edom with His clothes dripping with crimson from judging Edom. In Revelation 19:11-16, the Lord Jesus will return in the same way. What is a day of judgment for some, will be a day of redemption for others. Isaiah 63:7 through the end of chapter 64 is a psalm of praise and lament on behalf of the people. Verses 7-10 portray a picture of God as a hurting father knowing that His children have rebelled against Him. The background of these verses and verses 11-14 is against the backdrop of the exodus. Beginning with verse 15 through 19, the people cry out for mercy. In this prayer, Isaiah recalls that through his ministry the people would continue to sin and their hearts hardened. In 64:1-7, the background shifts from the exodus to God revealing Himself at Sinai. Just as God came down to the mountain, Isaiah is praying for the Lord to come down now. In these verses sin is presented as continual, defiling, and destructive-creating a barrier between the people and the Lord. In verses 8-12 the analogy of the potter and the clay is used to present God as sovereign over His people, as the people are dependent on the mercy of God as their Father.
Many people believe that chapters 65-66 are the answer to the prayer of chapter 64. In 65:1-5 God is pictured as holding out His hands of love all day, but the people only responded with rejection. Their acts of disobedience are paganism, necromancy, and disregarding God’s law. Paul uses verses 1-2 in reference to the Gentiles in Romans 10:20-21. God must, and will repay them for their sin (v6-7). In verses 8-10 there is a remnant that will be spared, as well as those who will suffer judgment for their disobedience (v11-12). God’s people will enjoy His fellowship, but those who disobey will become a byword and be cursed by God (v13-16). Verses 17-25 contain future promises even from our day. God will create not only a new heavens and a new earth, but the whole order of the way we live will be transformed. The greatest of these will be that God will dwell with His people. Verse 25 may also be an allusion to Jesus’ defeat of Satan, and not just a living condition during this time period.
Isaiah 66:1-4 may refer to empty religious practices of God’s people. In chapter 65 they offered pagan sacrifices, but here they offer sacrifices with no reverence for God. God calls on those who believe in Him to rejoice, because He will repay His enemies (v5-7). In verses 7-11 we read a warning to prepare for the many people who will be coming to Jerusalem (54:1-3). The nations who will come are no longer coming to conquer, but to be at peace with them (v12-16). Those who worship the Lord will go to other nations and proclaim God to them (v17-21). In verses 22-24 God guarantees all the promises He has made to His people, and states that all will come to worship Him.
Saturday • 2 Corinthians 9-10
Paul continues in chapter 9 the theme of preparing and giving an offering. In this chapter Paul explains what giving truly is. According to verses 1-5, giving should be done to meet needs. Paul also likens giving to sowing in verse 6. Giving can result in the giver being blessed. Giving is also personal, in verse 7, and should be done with an attitude of rejoicing. Giving is also trusting in verse 11. It displays one’s trust in the Lord to give to those who have needs. Finally, in verse 12, giving results in people giving thanks to God. Giving should be a part of every Christian’s life so we, and others, can benefit from this blessing.
When you read chapter 10, you can sense a change in tone from Paul in the letter. He was praising them for their repentance and how they were doing, but beginning in chapter 10 the tone becomes more severe to some in Corinth who were undermining his authority. If they could undermine his authority they would not have to believe his teaching. In 10:1-5 Paul presents spiritual warfare as a military battle where one must invade enemy territory to stop the advancement of evil. This bondage Paul speaks of is like a castle holding its prisoner’s captive, who must be set free. In an effort to condemn Paul, some at Corinth taught that Paul was only trying to intimidate them through a letter because his physical presence was weak (v7-11). Paul shows his humility in verses 12-18. Unlike the false teachers at Corinth who compared themselves to one another, Paul refused to. Paul chose only to boast in the gospel he preached and the Lord that he served.
Paul continues in chapter 9 the theme of preparing and giving an offering. In this chapter Paul explains what giving truly is. According to verses 1-5, giving should be done to meet needs. Paul also likens giving to sowing in verse 6. Giving can result in the giver being blessed. Giving is also personal, in verse 7, and should be done with an attitude of rejoicing. Giving is also trusting in verse 11. It displays one’s trust in the Lord to give to those who have needs. Finally, in verse 12, giving results in people giving thanks to God. Giving should be a part of every Christian’s life so we, and others, can benefit from this blessing.
When you read chapter 10, you can sense a change in tone from Paul in the letter. He was praising them for their repentance and how they were doing, but beginning in chapter 10 the tone becomes more severe to some in Corinth who were undermining his authority. If they could undermine his authority they would not have to believe his teaching. In 10:1-5 Paul presents spiritual warfare as a military battle where one must invade enemy territory to stop the advancement of evil. This bondage Paul speaks of is like a castle holding its prisoner’s captive, who must be set free. In an effort to condemn Paul, some at Corinth taught that Paul was only trying to intimidate them through a letter because his physical presence was weak (v7-11). Paul shows his humility in verses 12-18. Unlike the false teachers at Corinth who compared themselves to one another, Paul refused to. Paul chose only to boast in the gospel he preached and the Lord that he served.
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: 2 Samuel. Nashville: Broadman & Holman Publishers, 1996.
Bible Study Press. The NET Bible First Edition Notes. Biblical Studies Press, 2006.
Bock, Darrell L. Baker Exegetical Commentary: Luke. Grand Rapids: Baker Academic, 1994.
Garland, David E. Baker Exegetical Commentary: 1 Corinthians. Grand Rapids: Baker Academic, 2003.
Kruse, Colin G. 2 Corinthians. Downers Grove: InterVarsity Press, 1987.
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 1-39/40-66. 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: 2 Samuel. Nashville: Broadman & Holman Publishers, 1996.
Bible Study Press. The NET Bible First Edition Notes. Biblical Studies Press, 2006.
Bock, Darrell L. Baker Exegetical Commentary: Luke. Grand Rapids: Baker Academic, 1994.
Garland, David E. Baker Exegetical Commentary: 1 Corinthians. Grand Rapids: Baker Academic, 2003.
Kruse, Colin G. 2 Corinthians. Downers Grove: InterVarsity Press, 1987.
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 1-39/40-66. 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.