Daily Bible Reading

MAY 22 — Numbers 31; Psalms 75—76; Isaiah 23; 1 John 1

ONE OF THE IMPORTANT FUNCTIONS of corporate worship is recital, that is, a “re- telling” of the wonderful things that God has done. Hence Psalm 78:2-4: “I will utter hidden things, things from of old—what we have heard and known, what our fathers have told us. We will not hide them from their children; we will tell the next generation the praiseworthy deeds of the LORD, his power, and the wonders he has done.” Similarly, if more briefly, Psalm 75:1: “We give thanks to you, O God, we give thanks, for your Name is near; men tell of your wonderful deeds.” In fact, the New English Bible is a little closer to the Hebrew: “Thy name is brought very near to us in the story of thy wonderful deeds.” God’s “name” is part of his gracious self-disclosure. It is a revelation of who he is (Ex. 3:14; 34:5-7, 14). God’s “name,” then, is brought very near us in the story of his wonderful deeds: that is, who God is is disclosed in the accounts of what he has done.

Thus the recital of what God has done is a means of grace to bring God near to his people. Believers who spend no time reviewing and pondering in their minds what God has done, whether they are alone and reading their Bibles or joining with other believers in corporate adoration, should not be surprised if they rarely sense that God is near.

The emphasis this psalm makes regarding God is that he is the sovereign dis- poser, the “disposer supreme” (as one commentator puts it). It is wonderfully stabilizing to us to rest in such a God. He declares, “I choose the appointed time; it is I who judge uprightly” (75:2). It is hard to imagine a category more suggestive of God’s firm control than “the appointed time.” Yet mere control without justice would be fatalism. This God, however, not only sets the appointed times, but judges uprightly (75:2). Further, in this broken world there are cataclysmic events that seem to threaten the entire social order. Elsewhere David ponders, “When the foundations are being destroyed, what can the righteous do?” (11:3). But here we are reassured, for God himself declares, “When the earth and all its people quake, it is I who hold its pillars firm” (75:3). So the arrogant who may think themselves to be the pillars of society are duly warned: “Boast no more” (75:4). To the wicked, God says, “Do not lift your horns against heaven [like a ram tossing its head about in bold confidence]; do not speak with outstretched neck” (75:5).

Retell God’s wonderful deeds and bring near his name.

MAY 21 — Numbers 30; Psalm 74; Isaiah 22; 2 Peter 3

A FEW YEARS AGO I spent some time in a certain so-called “third world” country, well known for its abject poverty. What struck me most forcibly about the culture of that country, however, was not its poverty, nor the gap between the very wealthy and the very poor—I had read up enough on these points that I was not surprised, and I had witnessed similar tragedies elsewhere—but its ubiquitous, endemic corruption.

Here in the West, we are not well placed to wag a finger. Doubtless we have less overt bribery; doubtless we have published prices for many government services that make bribes and kickbacks a little more difficult to institutionalize; doubtless there is still enough Christian heritage that at least on paper we avow that honesty is a good thing, that a man or woman’s word should be his or her bond, that greed is evil—though very often such values are nowadays honored rather more in the breech than in reality. Even so, we are by far the most litigious nation in the world. We produce far more lawyers than engineers (the reverse of Japan). The simplest agreement nowadays must be surrounded by mounds of legalese protecting the participants. A fair bit of this stems from the fact that many individuals and companies will not keep their word, will not try to do the right thing, and will try to rip off the other party if they can get away with it. A lie is embarrassing only if you are caught. Promises and pledges become devices to get what you want, rather than commitments to truth. Solemn marriage vows are discarded on a whim, or dissolved in the heat of lust. And of course, if we easily abandon marriage covenants, business covenants, and personal covenants, it is equally easy to abandon the covenant with God.

Telling the truth and keeping one’s promises in one domain of life spill over into other domains; conversely, infidelity in one arena commonly spills over into other arenas. So, nestled within the Mosaic covenant are these words: “This is what the LORD commands: When a man makes a vow to the LORD or takes an oath to obligate himself by a pledge, he must not break his word but must do everything he said” (Num. 30:1-2). The rest of the chapter recognizes that such oaths by individuals may not be merely individual matters; there may be spousal or family entailments. So for the right ordering of the culture, God himself sets forth who, under this covenant, is permitted to ratify or set aside a pledge; that pattern says something about headship and responsibility in the family. But the fundamental issue is one of truth-telling and fidelity.

MAY 20 — Numbers 29; Psalm 73; Isaiah 21; 2 Peter 2

FEW PSALMS HAVE PROVIDED greater succor to people who are troubled by the fre- quent, transparent prosperity of the wicked than Psalm 73.

Asaph begins with a provocative pair of lines: “Surely God is good to Israel, to those who are pure in heart.” Does the parallelism hint that the people of Israel are the pure in heart? Scarcely; that accords neither with history nor with this psalm. The second line, then, must be a restriction on the first. Should those who are not pure in heart be equated with the wicked so richly described in this psalm? Well, perhaps, but what is striking is that the next lines depict not the evil of the wicked but the sin of Asaph’s own heart. His own heart was not pure as he contemplated “the prosperity of the wicked” (73:3). He envied them. Apparently this envy ate at him until he was in danger of losing his entire moral and religious balance: his “feet had almost slipped” (73:2).

What attracted Asaph to the wicked was the way so many of them seem to be the very picture of serenity, good health, and happiness (73:4-12). Even their arrogance has its attractions: it seems to place them above others. Their wealth and power make them popular. At their worst, they ignore God with apparent total immunity from fear. They seem “always carefree, they increase in wealth” (73:12).

So perhaps righteousness doesn’t pay: “Surely in vain have I kept my heart pure; in vain have I washed my hands in innocence” (73:13). Asaph could not quite bring himself to this step: he recognized that it would have meant a terrible betrayal of “your children” (73:15)—apparently the people of God to whom Asaph felt loyalty and for whom, as a leader, he sensed a burden of responsibility. But all his reflections were “oppressive” to him (73:16), until three profound realizations dawned on him.

First, on the long haul the wicked will be swept away. As Asaph entered the sanctuary, he reflected on the “final destiny” (73:17-19, 27) of those he had begun to envy, and he envied them no more.

Second, Asaph himself, in concert with all who truly know God and walk in submission to him, possesses so much more than the wicked—both in this life and in the life to come. “I am always with you,” Asaph exults; “you hold me by my right hand. You guide me with your counsel, and afterward you will take me into glory” (73:23-24).

Third, Asaph now sees his bitterness for the ugly sin it is (73:21-22), and resolves instead to draw near to God and to make known all God’s deeds (73:28).

MAY 19 — Numbers 28; Psalm 72; Isaiah 19—20; 2 Peter 1

ONE OF THE FEATURES OF THE PSALMS that describe the enthronement of a Davidic king, or the reign of a Davidic king, is how often the language goes “over the top.” This feature combines with the built-in Davidic typology to give these psalms a twin focus. On the one hand, they can be read as somewhat extravagant descriptions of one of the Davidic kings (in this case Solomon, according to the superscription); on the other, they invite the reader to anticipate something more than a David or a Solomon or a Josiah.

So it is in Psalm 72. On the one hand, the Davidic monarch was to rule in jus- tice, and it is entirely appropriate that so much of the psalm is devoted to this theme. In particular, he is to take the part of the afflicted, “the children of the needy” (Ps. 72:4), those “who have no one to help” (72:12). He is to oppose the oppressor and the victimizer, establishing justice and stability, and rescuing those who would otherwise suffer oppression and violence (72:14). His reign is to be characterized by prosperity, which is itself “the fruit of righteousness” (72:3—a point the West is rapidly forgetting). Gold will flow into the country; the people will pray for their monarch; grain will abound throughout the land (72:15-16).

On the other hand, some of the language is wonderfully extravagant. Some of this is in line with the way other ancient Near Eastern kings were extolled. Nevertheless, combined with the Davidic typology and the rising messianic expectation, it is difficult not to overhear something more specific. “He will endure as long as the sun, as long as the moon, through all generations” (72:5)—which may be true of the dynasty, or may be an extravagant wish for some purely human Davidic king, but is literally true of only one Davidic king. “He will rule from sea to sea and from the River [i.e., the Euphrates] to the ends of the earth” (72:8)—which contains a lovely ambiguity. Are the “seas” no more than the Mediterranean and Galilee? Should the Hebrew be translated (as it might be) more conservatively to read “the end of the land”? But surely not. For not only will “the desert tribes” (i.e., from adjacent lands) bow before him, but the kings of Tarshish—Spain!—and of other distant lands will bring tribute to him (72:9-10). Moreover: “All kings will bow down to him and all nations will serve him” (72:11). “All nations will be blessed through him, and they will call him blessed” (72:17)—as clear an echo of the Abrahamic covenant as one can imagine (Gen. 12:2-3).

One greater than Solomon has come (Matt. 12:42).

MAY 18 Numbers 27; Psalms 70—71; Isaiah 17—18; 1 Peter 5

MOST CHRISTIANS HAVE listened to testimonies that relate how some man or woman lived a life of fruitlessness and open degradation, or at least of quiet desperation, before becoming a Christian. Genuine faith in the Lord Christ brought about a personal revolution: old habits destroyed, new friends and commitments established, a new direction to give meaning and orientation. Where there was despair, there is now joy; where there was turmoil, there is now peace; where there was anxiety, there is now some measure of serenity. And some of us who were reared in Christian homes have secretly wondered if perhaps it might have been better if we had been converted out of some rotten background.

That is not the psalmist’s view. “For you have been my hope, O Sovereign LORD, my confidence since my youth. From birth I have relied on you; you brought me forth from my mother’s womb” (Ps. 71:5-6). “Since my youth, O God, you have taught me, and to this day I declare your marvelous deeds” (71:17). Indeed, because of this background, the psalmist calmly looks over the intervening years and petitions God for persevering grace into old age: “Do not cast me away when I am old; do not forsake me when my strength is gone” (71:9). “But as for me, I will always have hope; I will praise you more and more” (71:14). “Even when I am old and gray, do not forsake me, O God, till I declare your power to the next generation, your might to all who are to come” (71:18).

Doubtless particular circumstances were used by God to elicit these words from the psalmist’s pen. Nevertheless, the stance itself is invaluable. The most thoughtful of those who are converted later in life wish they had not wasted so many of their early years. Now that they have found the pearl of great price, their only regret is that they did not find it sooner. More importantly, those who are reared in godly Christian homes are steeped in Scripture from their youth. There is plenty in Scripture and in personal experience to disclose to them the perversity of their own hearts; they do not have to be sociopaths to discover what depravity means. They will be sufficiently ashamed of the sins they have com- mitted, despite their backgrounds, that instead of wishing they could have had a worse background (!), they sometimes hang their head in shame that they have done so little with their advantages, and frankly recognize that apart from the grace of God, there is no crime and sin to which they could not sink.

It is best, by far, to be grateful for a godly heritage and to petition God him- self for grace that will see you through old age.