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Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.

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April 24

Reading for Today:

Judges 13:1–14:20
Psalm 50:16-23
Proverbs 14:29-30
Luke 17:20-37

Notes:

Judges 13:5 Nazirite. The word is from the Hebrew “to separate.” For rigid Nazirite restrictions, such as here in Samson’s case, see Numbers 6:1–8. God gave 3 restrictions: no wine (vv. 3, 4), no razor cutting the hair (v. 5), no touching a dead body and being defiled (v. 6). Such outward actions indicated an inner dedication to God.

Judges 14:1–4 she pleases me well. The Philistines were not among the 7 nations of Canaan which Israel was specifically forbidden to marry. Nonetheless Samson’s choice was seriously weak. Samson sins here, but God is sovereign and was able to turn the situation to please Him (14:4). He was not at a loss, but used the opportunity to work against the wicked Philistines and provided gracious help to His people. He achieved destruction of these people, not by an army, but by the miraculous power of one man.

Luke 17:20 when the kingdom of God would come. They may have asked the question mockingly, having already concluded that He was not the Messiah. does not come with observation. The Pharisees believed that the Messiah’s triumph would be immediate. They were looking for Him to come, overthrow Rome, and set up the millennial kingdom. Christ’s program was altogether different. He was inaugurating an era in which the kingdom would be manifest in the rule of God in men’s hearts through faith in the Savior (v. 21; see Rom. 14:17). That kingdom was neither confined to a particular geographical location nor visible to human eyes. It would come quietly, invisibly, and without the normal pomp and splendor associated with the arrival of a king. Jesus did not suggest that the Old Testament promises of an earthly kingdom were hereby nullified. Rather, that earthly, visible manifestation of the kingdom is yet to come (Rev. 20:1–6).

Luke 17:22 The days will come. This introduces a brief discourse that has some similarities to the Olivet Discourse of Matthew 24 and 25. you will desire to see one of the days of the Son of Man. I.e., desire to have Him physically present. This suggests a longing for His return to set things right (see Rev. 6:9–11; 22:20).

DAY 24: What about those who claim to see a wide gap between Luke’s theology and Paul’s theology?

Although Luke, more than any of the other Gospel writers, highlighted the universal scope of the gospel invitation, some have questioned why a companion of Paul’s would use so little of Paul’s language in explaining the process of salvation. But a difference in vocabulary does not necessarily imply a difference in thought or underlying theology.

Luke certainly wrote in his own style. He was an astute observer and careful thinker. In writing the Gospel, he was careful not to insert Pauline language back into the Gospel account. The theology of Luke’s record parallels Paul’s exactly. Luke repeatedly related accounts of Gentiles, Samaritans, and other outcasts who found grace in Jesus’ eyes. This emphasis not only records Jesus’ appeal, but also proves to be precisely what we would expect from the close companion of the “apostle to the Gentiles” (Rom. 11:13).

A compelling illustration of this parallel involves Luke’s treatment of the centerpiece of Paul’s doctrine—justification by faith. Luke highlighted and illustrated justification by faith in many of the incidents and parables he related in his Gospel. For example, the account of the Pharisee and the publican (18:9–14), the familiar story of the prodigal son (15:11–32), the incident at Simon’s house (7:36–50), and the salvation of Zacchaeus (19:1–10) all serve to demonstrate that Jesus taught justification by faith long before Paul wrote about it.

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April 23

Reading for Today:

Judges 11:1–12:15
Psalm 50:7-15
Proverbs 14:28
Luke 17:1-19

Notes:

Judges 11:31 I will offer it. Some interpreters reason that Jephthah offered his daughter as a living sacrifice in perpetual virginity. With this idea, v. 31 is made to mean “shall surely be the LORD’s” or “I will offer it up as a burnt offering.” The view sees only perpetual virginity in vv. 37–40 and rejects his offering a human sacrifice as being against God’s revealed will (Deut. 12:31). On the other hand, since he was 1) beyond the Jordan, 2) far from the tabernacle, 3) a hypocrite in religious devotion, 4) familiar with human sacrifice among other nations, 5) influenced by such superstition, and 6) wanting victory badly, he likely meant a burnt offering. The translation in v. 31 is “and,” not “or.” His act came in an era of bizarre things, even inconsistency by leaders whom God otherwise empowered (see Gideon in 8:27).

Psalm 50:8 I will not rebuke you for your sacrifices. The divine Judge’s condemnations are directed not at the act of sacrifice but at the people’s attitude in sacrificing (see 1 Sam. 15:22; Pss. 40:6-8; 51:17; 69:30; Is. 1:12; Jer. 7:21-26; Hos. 6:6; Mic. 6:6-8).

Psalm 50:9-13 will not take a bull from your house. God refuses mere ritual; it is an abomination to Him. He, unlike the pagan deities, needs nothing. He created everything and owns everything.

Luke 17:16 he was a Samaritan. Jesus’ sending the lepers to show themselves to the priest suggests that they were Jewish. This Samaritan had been permitted to associate with them when all were ceremonially unclean, but in their healing they did not share his deep gratitude.

DAY 23: Why does God make use of leaders who display such obvious weaknesses?

It is true that judges such as Gideon, Jephthah, and Samson exhibited gross failures, as well as successes. But as long as God chooses to use people at all, He will end up using people with obvious weaknesses. No one escapes that category. The point is that God uses people in His plans in spite of it.

This does not excuse the sins of a leader. Note for example that Moses forfeited his opportunity to enter the Promised Land because of an angry outburst (Num. 20:10; Deut. 3:24–27). Jephthah made a rash vow for which his daughter had to bear the primary consequence (Judg. 11:29–40). What probably ought to attract our attention to these servants of God is not so much their weaknesses, or even the great accomplishments, but the fact that they remained faithful to God despite their failures.

When we study the lives of the judges, we discover ourselves. The shared victories, defeats, mistakes, and right choices form a common link across the centuries and turn our attention to the God who worked in their lives. The invitation from the ancients remains silently compelling: If we are to live as boldly for God, surely we would discover each day that same kind of God’s immediate presence that was such a part of their experience.

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April 22

Reading for Today:

Judges 9:1–10:18
Psalm 50:1-6
Proverbs 14:25-27
Luke 16:1-31

Notes:

Psalm 50:1 The Mighty One, God the LORD. The Divine Judge is introduced with three significant Old Testament names. The first two are the short and longer forms of the most common word for “God” in the Old Testament, and the third is the name for Israel’s God par excellence, i.e., Yahweh. From the rising of the sun to its going down. A common Old Testament idiom conveying from east to west, i.e., all over the planet.

Luke 16:13 You cannot serve God and mammon. Many of the Pharisees taught that devotion to money and devotion to God were perfectly compatible (v. 14). This went hand-in-hand with the commonly held notion that earthly riches signified divine blessing. Rich people were therefore regarded as God’s favorites. While not condemning wealth per se, Christ denounced both love of wealth and devotion to mammon.

Luke 16:15 justify yourselves. The Pharisees’ belief was that their own goodness was what justified them (see Rom. 10:3). This is the very definition of “self-righteousness.” But, as Jesus suggested, their righteousness was flawed, being an external veneer only. That might be enough to justify them before men, but not before God, because He knew their hearts. He repeatedly exposed their habit of seeking the approval of people (see Matt. 6:2, 5, 16; 23:28).

Luke 16:31 neither will they be persuaded. This speaks powerfully of the singular sufficiency of Scripture to overcome unbelief. The gospel itself is the power of God unto salvation (Rom. 1:16). Since unbelief is at heart a moral rather than an intellectual problem, no amount of evidences will ever turn unbelief to faith. But the revealed Word of God has inherent power to do so (see John 6:63; Heb. 4:12; James 1:18; 1 Pet. 1:23).

DAY 22: Why would the parable of the rich man scandalize the Pharisees?

The parable of the rich man and Lazarus (Luke 16:19–31) was employed in the same fashion as all Christ’s parables, to teach a lesson, in this case for the benefit of the Pharisees. The mention of table scraps, sores, and dogs all made this poor man appear odious in the eyes of the Pharisees (v. 21).They were inclined to see all such things as proof of divine disfavor. The idea was that Lazarus was given a place of high honor, reclining next to Abraham at the heavenly banquet, “Abraham’s bosom” (v. 22). This same expression (found only here in Scripture) was used in the Talmud as a figure for heaven. Yet the rich man was “in Hades” (v. 23). The suggestion that a rich man would be excluded from heaven would have scandalized the Pharisees. Especially galling was the idea that a beggar who ate scraps from his table was granted the place of honor next to Abraham.

“Hades” was the Greek term for the abode of the dead. In the Greek Old Testament, it was used to translate the Hebrew Sheol, which referred to the realm of the dead in general, without necessarily distinguishing between righteous or unrighteous souls. However, in New Testament usage, “Hades” always refers to the place of the wicked prior to final judgment in hell. The imagery Jesus used fit the erroneous common rabbinical idea that Sheol had two parts, one for the souls of the righteous and the other for the souls of the wicked—separated by an impassable gulf. But there is no reason to suppose, as some do, that “Abraham’s bosom” spoke of a temporary prison for the souls of Old Testament saints, who were brought to heaven only after He had actually atoned for their sins. Scripture consistently teaches that the spirits of the righteous dead go immediately into the presence of God (see 23:43; 2 Cor. 5:8; Phil. 1:23). And the presence of Moses and Elijah on the Mount of Transfiguration (9:30) belies the notion that they were confined in a compartment of Sheol until Christ finished His work.

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April 21

Reading for Today:

Judges 7:1–8:35
Psalm 49:10-20
Proverbs 14:22-24
Luke 15:11-32

Notes:

Judges 7:18 The sword of the LORD and of Gideon! Here was the power of God in harmony with the obedience of man. Such shouts reminded the enemies that the threat of the sword of Gideon and of God was for real. The impression was one of doom and terror.

Judges 8:24–27 Gideon made...an ephod. This was certainly a sad end to Gideon’s influence as he, perhaps in an expression of pride, sought to lift himself up in the eyes of the people. Gideon intended nothing more than to make a breastplate as David did (1 Chr. 15:27) to indicate civil, not priestly, rule. It was never intended to set up idolatrous worship, but to be a symbol of civil power. That no evil was intended can be noted from the subduing of Midian (v. 28), quietness from wars (v. 28), and the fact that idolatry came after Gideon’s death (v. 33), as well as the commendation of Gideon (v. 35).

Psalm 49:15 But God will redeem my soul...He shall receive me. This is one of the greatest affirmations of confidence in God in the Psalms. Although the faithless person cannot buy his way out of death (v. 7ff.), the faithful one is redeemed by the only Redeemer, God Himself. (On the significance of the word “receive,” see Gen. 5:24; 2 Kin. 2:10; Ps. 73:24; Heb. 11:5.) So in v. 15 the psalmist expresses his confidence in God, that He would raise him to eternal life.

Luke 15:29 I never transgressed your commandment at any time. Unlikely, given the boy’s obvious contempt for his father, shown by his refusal to participate in the father’s great joy. This statement reveals the telltale problem with all religious hypocrites. They will not recognize their sin and repent. The elder son’s comment reeks of the same spirit as the words of the Pharisee in 18:11. you never gave me a young goat. All those years of service to the father appear to have been motivated too much by concern for what he could get for himself. This son’s self-righteous behavior was more socially acceptable than the younger brother’s debauchery, but it was equally dishonoring to the father—and called for repentance.

DAY 21: What is the main feature of the parable of the prodigal son?

The parable in Luke 15:11–32, unlike most parables, has more than one lesson. The prodigal is an example of sound repentance. The elder brother illustrates the wickedness of the Pharisees’ self-righteousness, prejudice, and indifference toward repenting sinners. And the father pictures God, eager to forgive and longing for the return of the sinner. The main feature, however, is the joy of God, the celebrations that fill heaven when a sinner repents.

For the son to demand “the portion of goods that falls to me” (v. 12) is tantamount to saying he wished his father were dead. He was not entitled to any inheritance while his father still lived. Yet the father graciously fulfilled the request, giving him his full portion, which would have been one-third of the entire estate—because the right of the firstborn (Deut. 21:17) gave the elder brother a double portion. This act pictures all sinners (related to God the Father by creation), who waste their potential privileges and refuse any relationship with Him, choosing instead a life of sinful self-indulgence. The Greek word for “prodigal” means “dissolute” and conveys the idea of an utterly debauched lifestyle. “To feed swine” (v. 15) was the worst sort of degradation imaginable for Jesus’ Jewish audience; swine were the worst sort of unclean animals. His situation could hardly have been more desperate.

Nevertheless, when “his father saw him [he] had compassion, and ran and fell on his neck and kissed him” (v. 20). Clearly, the father had been waiting and looking for his son’s return. The father’s eagerness and joy at his son’s return is unmistakable. This is the magnificent attribute of God that sets Him apart from all the false gods invented by men and demons. He is not indifferent or hostile, but a Savior by nature, longing to see sinners repent and rejoicing when they do. From Genesis 3:8 to Revelation 22:17, from the Fall to the Consummation, God has been and will be seeking to save sinners, and rejoices each time one repents and is converted.

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April 20

Reading for Today:

Judges 5:1–6:40
Psalm 49:1-9
Proverbs 14:20-21
Luke 15:1-10

Notes:

Judges 6:8 the LORD sent a prophet. He used prophets in isolated cases before Samuel, the band of prophets Samuel probably founded (1 Sam. 10:5), and later such prophets as Elijah, Elisha, and the writing prophets—major and minor. Here the prophet is sent to bring the divine curse because of their infidelity (v. 10).

Psalm 49:6 Those who trust in their wealth. Mankind’s propensity to trust in his own material goods is well attested in Scripture (e.g., Ps. 52:7; Jer. 17:5). Biblically this is exposed as the epitome of stupidity (see Prov. 23:4, 5; Luke 12:16ff.).

Proverbs 14:20 This sad-but-true picture of human nature is not given approvingly, but only as a fact.

Luke 15:7 joy in heaven. A reference to the joy of God Himself. There was complaining on earth, among the Pharisees (v. 2); but there was great joy with God and among the angels (v. 10). persons who need no repentance. I.e., those who think themselves righteous (see 5:32; 16:15; 18:9).

DAY 20: Was it right for Gideon to ask God for signs?

In Judges 6:11, Gideon received a visitation from the “Angel of the LORD.” This is identified as “the LORD” Himself (vv. 14, 16, 23, 25, 27). See Genesis 16:7–14; 18:1; 32:24–30 for other appearances. Conditions in the land were grim due to the Midianites, which led Gideon to express his frustration that the Lord had forsaken them utterly.

Like Moses (Ex. 33), Gideon desired a sign when the Lord directed him to rise up and lead a deliverance (v. 17). In both incidents, revelation was so rare and wickedness so prevalent that they desired full assurance. God graciously gave it. In vv. 18–23, the fire from God brought the realization of the presence of God to Gideon, filling him with awe and even the fear of death. When he saw the Lord, he knew the Lord had also seen him in his fallenness. Thus he feared the death that sinners should die before Holy God. But God graciously promised life (v. 23).

In vv. 36–40, Gideon’s two requests for signs in the fleece should be viewed as weak faith. Even Gideon recognized this when he said, “Do not be angry with me” (v. 39), since God had already specifically promised His presence and victory (vv. 12, 14, 16). But they were also legitimate requests for confirmation of victory against seemingly impossible odds (6:5; 7:2, 12). God nowhere reprimanded Gideon, but was very compassionate in giving what his inadequacy requested. In 7:10–15, God volunteered a sign to boost Gideon’s faith.

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Matthew 11:11-15

Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

For all the prophets and the law prophesied until John.

And if ye will receive it, this is Elias, which was for to come.

He that hath ears to hear, let him hear.

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