Daily Bible Reading

MAY 17 Numbers 26; Psalm 69; Isaiah 16; 1 Peter 4

AT ONE LEVEL, Psalm 69 finds David pouring his heart out to God, begging for help as he faces extraordinary pressures and opponents. We may not be able to reconstruct all the circumstances that are presented here in poetic form, but David has been betrayed by people close to him, and his anguish is palpable.

At another level, this psalm is a rich repository of texts quoted or paraphrased by New Testament writers: “Those who hate me without reason outnumber the hairs of my head” (69:4; see John 15:25); “I am a stranger to my brothers, an alien to my own mother’s sons” (69:8; cf. John 7:5); “for zeal for your house consumes me” (69:9; see John 2:17); “and the insults of those who insult you fall on me” (69:9; see Rom. 15:3); “but I pray to you, O LORD, in the time of your favor; in your great love, O God, answer me with your sure salvation” (69:13; cf. Isa. 49:8; 2 Cor. 6:2); “they put gall in my food and gave me vinegar” (69:21; see Matt. 27:48; Mark 15:36; Luke 23:36); “they . . . gave me vinegar for my thirst” (69:21; see Matt. 27:34; Mark 15:23; John 19:28-30); “may their place be deserted; let there be no one to dwell in their tents” (69:25; see Matt. 23:38; Acts 1:20); “may they be blotted out of the book of life” (69:28; cf. Luke 10:20).

For the sheer concentration of such citations and allusions in one chapter, this psalm is remarkable. Of course, they are not all of the same sort, and this brief meditation cannot possibly probe them all. But several of them fall into one important pattern. This is a psalm written by David. (There is no good reason to doubt this attribution from the superscription.) David is not only the head of the dynasty that issues in “great David’s greater Son” (as the hymn writer puts it), but in many ways he becomes a model for the king who is to come, a pattern for him—a type, if you will.

That is the reasoning of the New Testament authors. It is easy enough to demonstrate that the reasoning is well grounded. Here it is enough to glimpse something of the result. If King David could endure scorn for God’s sake (69:7), how much more the ultimate King—who certainly also suffers rejection by his brothers for God’s sake (69:8). If David is zealous for the house of the Lord, how could Jesus’ disciples possibly fail to see in his cleansing of the temple and related utterances something of his own zeal (John 2:17)? Indeed, in the minds of the New Testament authors, such passages link with the “Suffering Servant” theme that surfaces in Isaiah 53—and is here tied to King David and his ultimate heir and Lord.

MAY 16 — Numbers 25; Psalm 68; Isaiah 15; 1 Peter 3 􏰀

THERE IS MORE THAN ONE WAY to defeat the people of God.

Balak wanted Balaam to curse the Israelites (Num. 22—24). Under threat of divine sanction, Balaam stood fast and proclaimed only what God gave him to say. But here in Numbers 25 we discover a quite different tactic. Some of the Moabite women invited some of the Israelite men over for visits. Some of these visits were to the festivals and sacrifices of their gods. Liaisons sprang up. Soon there was both sexual immorality and blatant worship of these pagan gods (25:1-2), in particular the Baal (lit. Lord) of Peor (25:3). “And the LORD’s anger burned against them” (25:3).

The result is inevitable. Now the Israelites face not the wrath of Moab but the wrath of Almighty God. A plague drives through the camp and kills 24,000 people (25:9). Phinehas takes the most drastic action (25:7-8). If we evaluate it under the conditions of contemporary pluralism, or even against the nature of the sanctions that the church is authorized to impose (e.g., 1 Cor. 5), Phinehas’s execution of this man and woman will evoke horror and charges of primitive barbarism. But if we recall that under the agreed covenant of this theocratic nation, the stipulated sanction for both blatant adultery and for idolatry was capital punishment, and if we perceive that by obeying the terms of this covenant (to which the people had pledged themselves) Phinehas saved countless thousands of lives by turn- ing aside the plague, his action appears more principled than barbaric. Certainly this judgment, as severe as it is, is nothing compared with the judgment to come.

But I shall focus on two further observations.

First, Moab had found a way to destroy Israel by enticing the people to perform actions that would draw the judgment of God. Israel was strong only because God is strong. If God abandoned the nation, the people would be capable of little. According to Balaam’s oracles, the Israelites were to be “a people who live apart and do not consider themselves one of the nations” (23:9). The evil in this occurrence of covenant-breaking is that they now wish to be indifferentiable from the pagan nations.

What temptations entice the church in the West to conduct that will inevitably draw the angry judgment of God upon us?

Second, later passages disclose that these developments were not casual “boy-meets-girl” larks, but official policy arising from Balaam’s advice (31:16; cf. 2 Peter 2:16; Rev. 2:14). We are treated to the wretched spectacle of a compromised prophet who preserves fidelity on formal occasions and on the side offers vile advice, especially if there is hope of personal gain.

MAY 15 — Numbers 24; Psalms 66—67; Isaiah 14; 1 Peter 2

IN AN AGE OF MANY “PRAISE CHORUSES,” people are tempted to think that our generation is especially rich in praise. Surely we know more about praise than our stuffy parents and grandparents in their somber suits and staid services, busily singing their old-fashioned hymns.

It does not help clarity of thought on these matters to evaluate in stereotypes. Despite the suspicions of some older people, not all contemporary expressions of praise are frivolous and shallow; despite the suspicions of some young people, not all forms of praise from an earlier generation are to be abandoned in favor of the immediate and the contemporary.

But there are two elements expressed in the praise of Psalm 66 that are almost never heard today, and that badly need to be reincorporated both into our praise and into our thinking.

The first is found in 66:8-12. There the psalmist begins by inviting the peoples of the world to listen in on the people of God as they praise him because “he has preserved our lives and kept our feet from slipping.” Then the psalmist directly addresses God, and mentions the context in which the Lord God preserved them: “For you, O God, tested us; you refined us like silver. You brought us into prison and laid burdens on our backs. You let men ride over our heads; we went through fire and water, but you brought us to a place of abundance” (66:10-12).

This is stunning. The psalmist thanks God for testing his covenant people, for refining them under the pressure of some extraordinarily difficult circumstances and for sustaining them through that experience. This is the response of perceptive, godly faith. It is not heard on the lips of those who thank God only when they escape trial or are feeling happy.

The second connects the psalmist’s desperate cry with righteousness: “I cried out to him with my mouth; his praise was on my tongue. If I had cherished sin in my heart, the Lord would not have listened; but God has surely listened and heard my voice in prayer” (66:17-19, emphasis added). This is not to say that the Lord answers us because we have merited his favor by our righteous endeavor. Rather, because we have entered into a personal and covenantal relationship with God, we owe him our allegiance, our faith, our obedience. If instead we nurture sin in our inmost being, and then turn to God for help, why should he not respond with the judgment and chastisement that we urgently deserve? He may turn away, and sovereignly let sin take its ugly course.

Our generation desperately needs to connect praise with righteousness, wor- ship with obedience, and the Lord’s response with a clean heart.

MAY 14 — Numbers 23; Psalms 64—65; Isaiah 13; 1 Peter 1

BALAAM RECOGNIZES THAT he cannot control the oracles he receives (Num. 23). He cannot even be sure that an oracle will be given him: “Perhaps the LORD will come to meet with me,” he explains (23:3).

“The LORD put a message in Balaam’s mouth” (23:5), and this message is reported in the oracle of vv. 7-10. (1) Cast in poetic form, it stakes out the independence of the true prophet. Although Balak is the one who summoned him, Balaam asks, “How can I curse those whom God has not cursed? How can I denounce those whom the LORD has not denounced?” (23:8). (2) The last part of this first oracle reflects on the Israelites themselves. They consider themselves dif- ferent from the other nations—after all, they are the covenant people of God—and therefore they will not be assimilated (23:9). Not only will their numbers vastly increase (“Who can count the dust of Jacob or number the fourth part of Israel?”), but they are declared to be righteous, the kind of people who ultimately meet a glorious end (23:10).

Balak does not give up easily, and in due course the Lord gives Balaam a second oracle (23:18-24). Here the same themes are repeated and strengthened. (1) Balaam can pronounce only blessing on Israel. After all, God is not going to change his mind just because Balak wants Balaam to take another shot at it. “God is not a man, that he should lie, nor a son of man, that he should change his mind” (23:19). In any case, not only has Balaam “received a command to bless,” but even if Balaam disobeyed the command, he frankly admits, God “has blessed, and I cannot change it” (23:20). “There is no sorcery against Jacob, no divina- tion against Israel” (23:23). (2) As for Israel, no misfortune or misery is observed there, for “the LORD their God is with them” (23:21). Since the God of the Exodus is their God, they have the strength of a wild ox, and will triumph over their enemies (23:22, 24).

Two observations: (1) Balak represents the kind of approach to religion cherished by superstitious people. For them, religion serves to crank up blessings and call down curses. The gods serve me, and I am angry and frustrated if they can’t be tamed. (2) After the succession of reports of the dreary rebellions of the Israelites, it is astonishing to hear them praised so highly. But the reason, of course, is because it is God who sustains and strengthens them. If God blesses his people, no curse against them can stand. And since God is the source of this oracle, this is God’s view of things—and our great ground of confidence and hope.

MAY 13 — Numbers 22; Psalms 62—63; Isaiah 11—12; James 5

RECENTLY I WAS PHONED BY A MAN who told me he wanted to put me on a retainer as his private theologian. Then, when he phoned or wrote again, I would try to answer his questions.

I did not bother asking what figure he had in mind. Nor do I want to question his motives: he may well have meant to help me or even honor me, or simply to pay his way. But knowing how easily my own motives can be corrupted, I told him that I could not possibly enter into that sort of arrangement with him. Preachers should not see themselves as being paid for what they do. Rather, they are supported by the people of God so that they are free to serve. If he wrote or called and asked questions, I would happily do my best to answer, using the criteria I use for whether or not I answer the countless numbers of questions I receive each year.

Numbers 22 begins the account of Balaam. His checkered life teaches us much, but the lesson that stands out in this first chapter is how dangerous it is for a preacher, or a prophet, to sacrifice independence on the altar of material prosperity. Sooner or later a love of money will corrupt ministry.

That Balaam was a prophet of God shows that there were still people around who retained some genuine knowledge of the one true God. The call of Abraham and the rise of the Israelite nation do not mean that there were no others who knew the one sovereign Creator: witness Melchizedek (Gen. 14). Moreover, Balaam clearly enjoyed some powerful prophetic gift: on occasion he spoke genuine oracles from God. He knew enough about this mysterious gift to grasp that it could not be turned on and off, and that if he was transmitting a genuine oracle he himself could not control its content. He could speak only what God gave him to say.

But that did not stop him from lusting after Balak’s offer of money. Balak saw Balaam as some sort of semi-magical character akin to a voodoo practitioner, someone to come and put a curse on the hated Israelites. God unambiguously forbids Balaam to go with Balak, for he has blessed the people Balak wants cursed. Balaam nags God; God relents and lets Balaam go, but only on condition that he does only what God tells him (22:20). At the same time, God stands against Balaam in judgment, for his going is driven by a greedy heart. Only the miraculous incident with the donkey instills sufficient fear in him that he will indeed guard his tongue (22:32-38).

Never stoop to become a peddler of the Word of God.