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Joshua 7; Psalms 137-138; Jeremiah 1; Matthew 15
Jul 5, 2026
Joshua 6; Psalms 135-136; Isaiah 66; Matthew 14
Jul 4, 2026
Joshua 5; Psalms 132-134; Isaiah 65; Matthew 13
Jul 3, 2026
Joshua 4; Psalms 129-131; Isaiah 64; Matthew 12
Jul 2, 2026
Joshua 3; Psalms 126-128; Isaiah 63; Matthew 11
Jul 1, 2026
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| Date | Episode | Topics | Guests | Brands | Places | Keywords | Sponsor | Length | |
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| 7/5/26 | Joshua 7; Psalms 137-138; Jeremiah 1; Matthew 15 | It doesn’t always work like this, of course. Sometimes it is not the case that the sin of one man and his family — in this case Achan — brings defeat upon the entire believing community (Josh. 7). For example, the sin of Ananias and Sapphira brought death only to themselves (Acts 5), and the punishment they suffered induced a godly fear in the rest of the assembly. On the other hand, the sin of David brought tragic repercussions on the entire nation. Perhaps the most frightening cases are those where countless sins are committed by many, many people, and God does absolutely nothing about it. For the worst judgment occurs when God turns his back on people, and resolutely lets sin take its course. Far better to be pulled up sharply before things get out of hand. That is why so much of the previous forty years of wilderness wanderings was given over to the disciplining hand of God: the purpose was as much educative as reformative. Whatever is the case elsewhere in Scripture, here the sin of Achan and his family brings embarrassing defeat to the contingent of troops sent to take the little town of Ai. Worse, it brought death to about thirty-six Israelites (Josh. 7:5). In a sense, Achan was a murderer. When in some consternation Joshua seeks God’s face, God rather abruptly says, in effect, “Stop your praying and deal with the sin in the camp” (Josh. 7:10-12). The point is that God had given explicit and repeated instructions. They had been violated. The covenant between God and the Israelites was essentially communal, and so God is determined to teach the entire community to exercise among its own members the discipline that the covenant mandates. No doubt there are some substantial differences to bear in mind when one turns to the new covenant. Nevertheless, here too God says some explicit things, and expects the covenant community to exercise discipline (e.g., 1 Cor. 5; cf. 2 Cor. 11:4; 13:2-3). Paul warns us that failure to take disciplinary action in the church, when there has been flagrant violation, endangers the entire community (1 Cor. 5:6). Pastors of churches and leaders of other Christian organizations who ignore this perspective are inviting disaster among all the people they are called to lead. In the name of peace, the real motivation may simply be cowardice, or worse, a failure to take God’s words seriously. The point is reinforced in the second reading assigned for this date: “I . . . will praise your name for your love and your faithfulness, for you have exalted above all things your name and your word” (Ps. 138:2-3). | — | ||||||
| 7/4/26 | Joshua 6; Psalms 135-136; Isaiah 66; Matthew 14 | Every verse in Psalm 135 quotes or alludes to or is quoted by some other part of Scripture. Verse 1 reorders the phrasing of Psalm 113:1, putting the emphasis on the “servants of the LORD” who are then further described in verse 2 — which in turn adapts a clause from Psalm 116:19. Verse 3 is one of three related verses in the book of Psalms in which we are variously told that the Lord’s name is good (Ps. 52:9), that he himself is good (Ps. 135:3), and that praising him is good (Ps. 147:1); and further, that both his name (here) and worship of him (Ps. 147:1) are “pleasant” (or perhaps “delightful”). If verse 3 emphasizes God’s character, verse 4 underscores his elective love in a way that calls us back to Deuteronomy 7:6. Verses 5–7 emphasize God’s unlimited power, calling to mind Exodus 18:11; Psalm 115:3; Jeremiah 10:13. The opening clause “I know that . . .” provides an emphasis on personal confession; this is truth not only to know, but to live by. Much of verses 8–12 reappears scattered throughout the next psalm, often word for word (Ps. 136:10, Ps. 18–22). Which way the borrowing went is of little consequence. The references to the defeat of Sihon and Og call us back to Numbers 21:21–35. As for God’s name (Ps. 135:13–14), the allusion is to Exodus 3:15 and Deuteronomy 32:36. Verses 15–18, on the sheer folly of all idolatry, almost exactly follow Ps. 115:4–8; thematically similar convictions find expression in Isaiah. The closing verses of this psalm (Ps. 135:19–21) apparently pick up on Ps. 115:9–11, where three of the four groups are told to glorify God. The result of this pastiche approach to psalm-writing is a wonderful compendium of praise. It is as if the mind of the writer is not only full of much historical data from Scripture, but filled with texts as well. So as he builds his exuberant hymn of praise, consciously or unconsciously he interweaves phrase after phrase, sometimes whole verses, drawn from other Scriptures. A similar phenomenon was once not uncommon amongst praying evangelicals. As men and women poured out their hearts to the Lord in prayer meetings, both praise and petition were cast in the language of Scripture. Of course, at its worst this sort of thing was a canned recitation of the same half-dozen texts. But at its best, such praise and prayer roamed through ever wider vistas of Scripture, as the people’s knowledge of Scripture was itself growing. There is something mature and biblically evocative about such praise, and as different from today’s narrow themes of clichéd sentimentalism as Beethoven’s Fifth Symphony is from “Mary Had a Little Lamb.” | — | ||||||
| 7/3/26 | Joshua 5; Psalms 132-134; Isaiah 65; Matthew 13 | Three elements are striking in Joshua 5. (1) Circumcision is now carried out on all the males that were born during the years of wilderness wandering. At one level, this is rather surprising: How come they weren’t done as the boys were born? In many instances the multitude stayed in one place for long periods of time, doubtless developing community life. What prevented them from obeying this unambiguous covenantal stipulation? There have been many guesses, but the short answer is that we do not know. More important, in this context, is the fact that the rite is carried out now universally. It thereby stands as a decisive turning point, a symbol-laden community-wide affirmation of the covenant as the people stand on the verge of entering the Promised Land. Egypt is now behind; the promised rest awaits. “Today I have rolled away the reproach of Egypt from you” (Josh. 5:9). (2) The manna stops (Josh. 5:10-12). From now on the people will draw their nourishment from “the produce of Canaan.” This, too, was a dramatic signal that the days of wandering were over, and the fulfillment of the promise for a new land was beginning to unfold before their eyes. The change must have been both frightening and exciting, especially to an entire generation that had never known life without the security of manna. (3) In the opening chapters of this book, Joshua experiences a number of things that mark him out, both in his own mind and in the mind of the people, as the legitimate successor to Moses. This chapter ends with one such marker. Doubtless the most dramatic one before this chapter has been the crossing of the Jordan River — a kind of miraculous reenactment of the crossing of the Red Sea (Josh. 3-4). Quite apart from providing an efficient way to move the multitudes across the river, the personal dimension is made explicit: “That day the LORD exalted Joshua in the sight of all Israel; and they revered him all the days of his life, just as they had revered Moses” (Josh. 4:14 — though the last clause must be judged just a little tongue in cheek). But now, there is another step: Joshua encounters a “man” who appears to be some sort of angelic apparition. He is a warrior, a “commander of the army of the LORD” (Josh. 5:14). On the one hand, this serves to strengthen Joshua’s faith that the Lord himself is going before him in the military contests that lie ahead. But more: the scene is in some respects reminiscent of Moses at the burning bush (Ex. 3:5): “The place where you are standing is holy ground.” However unique these circumstances, we too must have leaders accustomed to standing in the presence of holiness. | — | ||||||
| 7/2/26 | Joshua 4; Psalms 129-131; Isaiah 64; Matthew 12 | From out of what kind of “depths” is the psalmist crying in Psalm 130:1? In other psalms the sheer despair of the expression is bound up with treasonous “friends” and overt persecution (Ps. 69), or with illness and homesickness (Pss. 6, 42). In this case, however, what has plunged the psalmist into “the depths” is sin and guilt: “If you, O LORD, kept a record of sins, O LORD, who could stand?” (Ps. 130:3). Four reflections: First, this accent on the misery of guilt and the need for forgiveness from God serves as a welcome foil to some of the psalms that ask for vindication on the grounds that the psalmist is fundamentally just or righteous (see meditations of April 10 and 24). Such claims could scarcely be taken absolutely; genuinely righteous people invariably become more aware of their personal guilt and need for forgiveness than those who have become so foul and hard they cannot detect their own shame. Second, the connection between forgiveness and fear is striking: “But with you there is forgiveness; therefore you are feared” (Ps. 130:4). Perhaps this pair of lines hints that assurance of sins forgiven was at this stage in redemptive history not as robust as it would become this side of the cross. More importantly, the “fear of the Lord” is portrayed as not only the outcome of forgiveness, but one of its goals. It confirms that “fear of the Lord” has less to do with slavish, servile terror (which surely should be decreased by forgiveness, not increased) than with holy reverence. Even so, this reverence has a component of honest fear. When sinners begin to see the magnitude of their sin, and experience the joy of forgiveness, at their best they glimpse what might have been the case had they not been forgiven. Forgiveness engenders relief; ironically, it also engenders sober reflection that settles into reverence and godly fear, for sin can never be taken lightly again, and forgiveness never lightly received. Third, the psalmist understands that what he needs is not forgiveness in the abstract, but forgiveness from God — for what he wants and needs is reconciliation with God, restored fellowship with God. He waits for the Lord and trusts his promises (Ps. 130:5). He waits like a watchman waits for the dawn through the most frightening hours but with the assurance that the dawn’s breaking is inevitable (Ps. 130:6). Fourth, what is most precious about this psalm is that even though the culmination of redemption’s plan is still centuries away, the focus is not on the mechanism but on God. “O Israel, put your hope in the LORD, for with the LORD is unfailing love and with him is full redemption. He himself will redeem Israel from all their sins” (Ps. 130:7-8). | — | ||||||
| 7/1/26 | Joshua 3; Psalms 126-128; Isaiah 63; Matthew 11 | The first verse of Psalm 127 is often quoted today: “Unless the LORD builds the house, its builders labor in vain.” In an age of overpopulation, we less often cite verse 3: “Sons are a heritage from the LORD, children a reward from him.” We may gain some helpful perspective by observing four things. First, in Hebrew the psalm deploys a couple of word plays that are lost in English, and these plays give pointers as to how to read the psalm. The word house (Ps. 127:1) can refer to a building. By extension, this is then applied to the city in a metaphorical sense (Ps. 127:1b–3). More importantly, house can also refer to a household, built up in this case by the blessing of children (Ps. 127:3–5). Moreover, builders and sons sound very similar in Hebrew. Second, this suggests that the unifying theme through the superficially disparate parts of the psalm is that in every sphere of life only the blessing and provision of God can bring about a successful outcome. At the most mechanical level of building a house, this is true. God gives strength to the workers; he sustains them in life; he restrains himself from sending a catastrophic storm that would tear the structure down; countless surprises may be avoided (unsafe concrete, a quagmire under the topsoil, “accidents” that take out workers, and countless more). The same principle is true in the basic defensive operation of watching over a city wall, or defending a nation with a radar system: if God sustains you, your defense will suffice, and if he does not, then no matter how professional and expensive it is, it will prove inadequate. In the home, procreation is a “natural” function, but in a providentially ordered world, children are an inheritance from the Lord. The lesson to be learned is not passivity, but trust and rest, a godly lowering of frenzied labor (Ps. 127:2). Third, Psalm 127 stands among the songs of ascent precisely because the pilgrimage up to Jerusalem in observance of the covenantally prescribed feasts provides an excellent occasion to reflect on God’s gracious provision in every area of life (compare also Ps. 128). Fourth, alone among the songs of ascent this one is ascribed to Solomon. Sadly, Solomon is a figure whose great wisdom was sometimes not followed in his own life: his own building program, both physical and metaphorical, became foolish (1 Kings 9:10–19), his kingdom a ruin (1 Kings 11:11–13; see the October 8 meditation), and his household — not least his multiplied pagan marriages — a systematic denial of the claims of the living God (1 Kings 11:1–9). How important to ask God for the grace to live up to what we understand! | — | ||||||
| 6/30/26 | Joshua 2; Psalms 123-125; Isaiah 62; Matthew 10 | I once heard a learned sociologist, by confession an evangelical, explain with considerable erudition why even a major revival, should the Lord choose to send one to a country like America, could not possibly speedily transform the nation. The problem is not simply the degree of biblical illiteracy in the controlling echelons of society, or the extent to which secularization has penetrated the media, or the history of the Supreme Court decisions that have affected the curricula and textbooks of our schools, and countless other items, but also how these various developments interlock. Even if, say, a million people became Christians in a very short space of time, none of the interlocking social structures and cultural values would thereby be undone. To be fair to this scholar, he was trying, in part, to steer us away from shallow thinking that fosters a glib view of religion and revival — as if a good revival would exempt us from the responsibility to think comprehensively and transform the culture. The element that is most seriously lacking from this analysis, however, is the sheer sweep of God’s sovereignty. The analysis of this sociologist colleague is reductionistic. It is as if he thinks in largely naturalistic categories, but leaves a little corner for something fairly weak (though admittedly supernatural) like regeneration. Not for a moment am I suggesting that God does not normally work through means that follow the regularities of the structures God himself has created. But it is vital to insist that God is not ever limited to such regularities. Above all, the Bible repeatedly speaks of times when, on the one hand, he sends confusion or fear on whole nations, or, on the other, he so transforms people by writing his Law on their heart that they long to please him. We are dealing with a God who is not limited by the machinations of the media. He is quite capable of so intruding that in judgment or grace he sovereignly controls what people think. As early as the Song of Moses and Miriam, God is praised for the way he sends fear among the nations along whose borders Israel must pass on the way to the Promised Land (Ex. 15:15-16). Indeed, God promises to do just that (Ex. 23:27), and promises the same for the Canaanites (Deut. 2:25). So it should not be surprising to find the evidence of it as the Israelites approach their first walled town (Josh. 2:8-11; cf. Josh. 5:1). God may normally work through ordinary means. But he is not limited by them. That is why all the military muscle in the world cannot itself guarantee victory, and all the secularization, postmodernism, naturalism, and paganism in the world cannot by themselves prevent revival. Let God be God. | — | ||||||
| 6/29/26 | Joshua 1; Psalms 120-122; Isaiah 61; Matthew 9 | The fifteen short Psalms (Pss. 120–134) immediately succeeding Psalm 119 are grouped together as songs of ascent: that is, each carries this heading. The most likely explanation is that these psalms were sung by pilgrims on their way up to Jerusalem and its temple for the great feasts: people “ascended” to Jerusalem from every point of the compass, just as in England one “goes up” to London from every point of the compass. This is not to say that each of the fifteen psalms was necessarily composed for this purpose. Some may have been written in some other context, and then judged appropriate for inclusion in this collection. Thus Psalm 120 seems to reflect personal experience, but could easily be sung with great empathy by pilgrims who felt their alienation as they lived in a land surrounded by pagan neighbors — an important theme as the pilgrims approached Jerusalem and felt they were coming “home.” Indeed, the series of fifteen psalms more or less moves from a distant land to Jerusalem itself (Ps. 122) and finally, in the last of these psalms, to the ark of the covenant, the priests, and the temple “servants of the LORD who minister by night in the house of the LORD” (Ps. 134:1). It is into this matrix that Psalm 121 falls. The first line, “I lift up my eyes to the hills,” is often stripped out of its context to justify some form of nature mysticism, or at very least an interpretation that suggests hills and mountains serve to remind us of God’s grandeur and therefore draw us to him and set our hearts at rest. In fact, the hills are enigmatic. Do they function symbolically like the mountain in Psalm 11:1, a place of refuge for those who are threatened and afraid? Are they havens for marauding thugs, so that the first line of verse 1 raises the problem that the rest of the psalm addresses? Or — perhaps more likely, since this is a song of ascents — does the pilgrim lift his eyes upward to the hills of Jerusalem, the hills evoking not nature mysticism but the place of the Davidic king, the place of the temple? If this is the right interpretation, then it is as if the psalmist finds these particular hills a call to meditate on the God who made them (“the Maker of heaven and earth,” Ps. 121:2), the God who “watches over Israel” (Ps. 121:4) as the covenant Redeemer. The last verses of the psalm exult in the sheer comprehensiveness of God’s care over “you” (in the singular, as if the individual pilgrim is addressed by other pilgrims). “The LORD watches over you” (Ps. 121:5) — day and night (Ps. 121:6), your whole life (Ps. 121:7), in all you do (“your coming and going,” Ps. 121:8), “both now and forevermore” (Ps. 121:8). | — | ||||||
| 6/28/26 | Deut. 33-34; Psalm 119:145-176; Isaiah 60; Matt. 8 | How does the Pentateuch end (Deut. 34)? At a certain level, perhaps one might speak of hope, or at least of anticipation. Even if Moses himself is not permitted to enter the Promised Land, the Israelites are on the verge of going in. The “land flowing with milk and honey” is about to become theirs. Joshua son of Nun, a man “filled with the spirit of wisdom”(Deut. 34:9), has been appointed. Even the blessing of Moses on the twelve tribes (Deut. 33) might be read as bringing a fitting closure to this chapter of Israel’s history. Nevertheless, such a reading is too optimistic. Converging emphases leave the thoughtful reader with quite a pessimistic expectation of the immediate future. After all, for forty years the people have made promises and broken them, and have repeatedly been called back to covenantal faithfulness by the harsh means of judgment. In Deuteronomy 31, God himself predicts that the people will “soon forsake me and break the covenant I made with them” (Deut. 31:16). Moses, this incredibly courageous and persevering leader, does not enter the Promised Land because on one occasion he failed to honor God before the people. In this respect, he serves as a negative foil to the great Hebrew at the beginning of this story of Israel: Abraham dies as a pilgrim in a strange land not yet his, but at least he dies with honor and dignity, while Moses dies as a pilgrim forbidden to enter the land promised to him and his people, in lonely isolation and shame. We do not know how much time elapsed after Moses’ death before this last chapter of Deuteronomy was penned, but it must have been substantial, for verse 10 reads, “Since then (i.e., since Moses’ death), no prophet has risen in Israel like Moses.” One can scarcely fail to hear overtones of the prophecy of the coming of a prophet like Moses (Deut. 18:15-18). By the time of writing, other leaders had arisen, some of them faithful and stalwart. But none like Moses had arisen — and this is what had been promised. These strands make the reader appreciate certain points, especially if the Pentateuch is placed within the storyline of the whole Bible. (1) The law-covenant simply did not have the power to transform the covenant people of God. (2) We should not be surprised by more instances of catastrophic decline. (3) The major hope lies in the coming of a prophet like Moses. (4) Somehow this is tied to the promises at the front end of the story: we wait for someone of Abraham’s seed through whom all the nations of the earth will be blessed. | — | ||||||
| 6/27/26 | Deut. 32; Psalm 119:121-144; Isaiah 59; Matthew 7 | One of the great themes of scripture, and one that surfaces with special frequency in Psalm 119, is that the unfolding of God’s words gives light; “it gives understanding to the simple” (119:130) in at least two senses. First, the “simple” can refer to people who are foolish, “simpletons” — those who know nothing of how to live in the light of God’s gracious revelation. The unfolding of God’s words gives light to such people. It teaches them how to live, and gives them a depth and a grasp of moral and spiritual issues they had never before displayed. Second, God’s words expand entire horizons. A few paragraphs earlier the psalmist wrote, “Oh, how I love your law! I meditate on it all day long. Your commands make me wiser than my enemies, for they are ever with me. I have more insight than all my teachers, for I meditate on your statutes. I have more understanding than the elders, for I obey your precepts” (Ps. 119:97-100). The psalmist is not saying that he has a higher IQ than that of his teachers, or that he is intrinsically smarter than his enemies or brighter than all the elders. Rather, he is claiming that constant meditation on God’s instruction (his “law”) and a deep-seated commitment to obey God’s precepts provide him with a framework and a depth of insight that are unavailable to merely brilliant scholars and well-trained political leaders. One of my students may serve as illustration. He barely staggered out of high school. He had never been to church. When he asked his father about God, his dad told him not to talk about subjects like that. He joined the United States Army as a lowly GI, and lived a pretty rough life. At various times he was high on LSD. Eventually he joined the Eighty-second Airborne, and started carrying his Gideon Bible as a good-luck charm to ward off disaster when he was jumping out of airplanes. Eventually he started to read it — slowly at first, for he was not a good reader. He read it right through and was converted. He went to one of the local chaplains and said, “Padre, I’ve been saved.” The padre told him, “Not yet, you’re not” — and inducted him into some catechism. Eventually he found a church that taught the Bible. He came off drugs (and six months later many of his army drug pals were busted), eventually left the army, squeaked into a college, grew mightily, and is now in the “A” stream of Greek in the divinity school. He was absorbing the words of God. It transformed his life, and gave him more insight than many of his teachers. The unfolding of God’s words “gives understanding to the simple.” | — | ||||||
| 6/26/26 | Deut. 31; Psalm 119:97-120; Isaiah 58; Matthew 6 | Reflect for a moment on the rich and diverse means that God granted to Israel to help them remember what he had done to deliver them, and the nature of the covenant they had pledged themselves to obey. There was the tabernacle itself (later the temple), with its carefully prescribed rites and feasts: the covenant was not an abstract philosophical system, but was reflected in regular religious ritual. The nation was constituted in such a way that the Levites were distributed amongst the other tribes, and the Levites had the task of teaching the Law to the rest of the people. The three principal high feasts were designed to gather the people to the central tabernacle or temple, where both the ritual and the actual reading of the Law were to serve as powerful reminders (Deut. 31:11). From time to time God sent specially endowed judges and prophets, who called the people back to the covenant. Families were carefully taught how to pass on the inherited history to their children, so that new generations that had never seen the miraculous display of God’s power at the time of the Exodus would nevertheless be fully informed of it and own it as theirs. Moreover, blessings from God would attend obedience, and judgment from God would attend disobedience, so that the actual circumstances of the community were supposed to elicit reflection and self-examination. Legislation was passed to foster a sense of separateness in the fledgling nation, erecting certain barriers so that the people would not easily become contaminated by the surrounding paganism. Unique events, like the antiphonal shouting at Mounts Gerizim and Ebal at the time of entering the land (see June 22 meditation), were supposed to foster covenant fidelity in the national memory. But now God adds one more device. Precisely because God knows that in due course the people will rebel anyway, he instructs Moses to write a song of telling power that will become a national treasure — and a sung testimony against themselves (Deut. 31:19-22). Someone has said, “Let me write the songs of a nation, and I care not who writes its laws.” The aphorism is overstated, of course, but insightful nonetheless. That is the purpose of the next chapter, Deuteronomy 32. The Israelites will learn, as it were, a national anthem that will speak against them if they shut down all the other God-given calls to remember and obey. What devices, in both Scripture and history, has God graciously given to help the heirs of the new covenant remember and obey? Meditate on them. How have you used them? What songs do we sing to put this principle into practice, that teach the people of God matters of irrevocable substance beyond mere sentimentalism? | — | ||||||
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| 6/25/26 | Deut. 30; Psalm 119:73-96; Isaiah 57; Matthew 5 | In its unfolding reflections on God and his revelation, Psalm 119 is unsurpassed. Here I shall focus on three themes that surface in Psalm 119:89-96. (1) God’s revelatory word, that word that has been inscripturated (i.e., written down to become Scripture) is not something that God made up as he went along, as if he did not understand or could not predict exactly how things were going to pan out. Far from it: “Your word, O LORD, is eternal; it stands firm in the heavens” (Ps. 119:89). It was always there, eternal, in his mind. That is one of the reasons why he can be trusted absolutely: he is never caught out, never surprised. Because God’s word stands firm in the heaven, the psalmist can add, “Your faithfulness continues through all generations” (Ps. 119:90). (2) There is a connection between the word of revelation and the word of creation and of providence. Thus the first line of verse 90, “Your faithfulness continues through all generations,” is tied to what precedes (end of v. 89) and to what succeeds (end of v. 90). God’s faithfulness through all generations is grounded, as we have seen, in the fact that God’s word stands firm in the heavens, but it is also grounded in God’s creative and providential work: “you established the earth, and it endures. Your laws endure to this day, for all things serve you” (Ps. 119:90-91). The same omniscient, ordering, reflective mind stands behind both creation and revelation. (3) Far from being oppressive and limiting, the instruction of God is freeing and illuminating. “To all perfection I see a limit,” the psalmist writes; “but your commands are boundless” (Ps. 119:96). All human, earthly enterprises face limits. There are limitations on resources, on time, on the expanse of life that we may devote to such enterprises. Only so much time can be devoted to even the most sublime exercise. The limits themselves become frustrating barriers. More than one commentator has noted that this verse is almost a two-line summary of Ecclesiastes. There, every enterprise “under the sun” runs its race and expires, or proves unsatisfying and transient. In our experience there is but one exception: “your commands are boundless” (Ps. 119:96). This includes more than the well-known paradox: slavery to God is perfect freedom. For a start, freedom must be defined. If our steps are directed to God’s word, there is freedom from sin (cf. Ps. 119:133); observance of God’s “precepts” is tied to walking about in “freedom” (Ps. 119:45). Moreover, reflection on and conformity with God’s words generates not narrow-minded bigotry, but a largeness of spirit that potentially stretches outward to the farthest dimensions of the mind of God; for “your commands are boundless.” | — | ||||||
| 6/24/26 | Deut. 29; Psalm 119: 49-72; Isaiah 56; Matthew 4 | “The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law” (Deut. 29:29). The two principal points bear reflection. First, the responsibility of the covenant community in this matter is to focus on the things that God has revealed. They not only belong “to us and to our children forever,” but were given to us in order “that we may follow all the words of this law.” That is the fundamental purpose of placing this text at the end of a long chapter on covenant renewal. True, we cannot know many hidden things. But what has been revealed to us — in this context, the terms of the Mosaic Covenant, with all their vast potential for blessing and judgment — is what must capture our interest and devoted obedience. Second, we must frankly admit that some things are hidden from our eyes. We really do not understand, for instance, the relationships between time and eternity, nor do we have much of an idea how the God who inhabits eternity discloses himself to us in our finite, space/time history. It is revealed that he does; we have various words to describe certain elements of this disclosure (e.g., Incarnation, accommodation). But we do not know how. We do not know how God can be both personal and sovereign/transcendent; we do not know how the one God can be triune. Yet in none of these cases is this a subtle appeal to ignorance, or an irresponsible hiding behind the irrational or the mystical. When we admit — indeed, insist — that there are mysteries about these matters, we do not admit they are nonsensical or self-contradictory. Rather, we are saying that we do not know enough, and we admit our ignorance. What God has not disclosed of himself we cannot know. The secret things belong to God. Indeed, because of the contrast in the text, the implication is that it would be presumptuous to claim we do know, or even to spend too much time trying to find out — lest we should be presuming on God’s exclusive terrain. Some things may be temporarily hidden to induce us to search: Proverbs 25:2 tells us it is the glory of God to conceal a matter, and the glory of kings to search a matter out, to get to the bottom of things. But that is not a universal rule: the very first sin involved trying to know some hidden things and thus be like God. In such cases, the path of wisdom is reverent worship of him who knows all things, and careful adherence to what he has graciously disclosed. | — | ||||||
| 6/23/26 | Deut. 28:20-68; Ps. 119:25-48; Isaiah 55; Matt. 3 | There are not many passages in the Bible more fearsome than Deuteronomy 28:20-68. What the text depicts is the judgments that will befall the people of God if they disobey the terms of the covenant and rebel against God, if they “do not carefully follow all the words of this law, which are written in this book, and do not revere this glorious and awesome name — the LORD your God” (Deut. 28:58). There are many striking elements about these judgments. Two occupy our attention here. First, all the judgments depicted could be interpreted by the secular mind as the accidents of changing political and social circumstance, or, within a pagan worldview, as the outworking of various malign gods. On the face of it, the judgments all take place in the “natural” world: wasting disease, drought, famine, military defeat, boils, poverty, vassal status under a superior power, devastating swarms of locusts, economic misfortunes, captivity, slavery, the horrible ravages of prolonged sieges, decrease in numbers, dispersal once again among the nations. In other words, there is no judgment that sounds like some obviously supernatural “Zap!” from heaven. So those who have given up on listening to God’s words are in the horrible position of suffering the punishments they do not believe come from him. That is part of the judgment they face: they endure judgment, but so hardened is their unbelief that even such judgment they cannot assess for what it is. The blessings they had enjoyed had been granted by God’s gracious pleasure, and they failed to receive them as gifts from God; the curses they now endure are imposed by God’s righteous pleasure (Deut. 28:63), and still they fail to recognize them as judgments from God. The blindness is systemic, consistent, humanly incurable. Second, God’s judgments extend beyond externally imposed tragedies to minds that are unhinged — in part by the sheer scale of the loss, but in any case by God himself. The Lord will give these people “an anxious mind, eyes weary with longing and a despairing heart. You will live in constant suspense, filled with dread both night and day, never sure of your life” (Deut. 28:65-66). This God not only controls the externals of history, but also the minds and emotions of those who fall under his judgment. Before such a God, it is unimaginable folly to try to hide or outwit him. What we must do is repent and cast ourselves on his mercy, asking him for the grace to follow in honest obedience, quick to perceive the sheer horror of rebellion, with eyes open to take in both God’s providential goodness and his providential judgment. We must see God’s hand; we must weigh everything with an unswerving God-centeredness in our interpretive focus. | — | ||||||
| 6/22/26 | Deuteronomy 27:1-28:19; Psalm 119:1-24; Isaiah 54; Matthew 2 | Here the passages from Deuteronomy 27–28 and Psalm 119, just referenced, converge. The setting envisaged by Deuteronomy 27–28 is spectacular. When the Israelites enter the Promised Land, they are to perform a solemn act of national commitment. They are to divide themselves into two vast companies, each hundreds of thousands strong. Six tribes are to stand on the slopes of Mount Gerizim. Across the valley, the other six tribes are to stand on the slopes of Mount Ebal. The two vast crowds are to call back and forth in antiphonal responses. For some parts of this ceremony, the Levites, standing with others on Gerizim, are to pronounce prescribed sentences, and the entire host shout its “Amen!” In other parts, the crown on Gerizim would shout the blessings of obedience, and the crowd on Ebal would shout the curses of disobedience. The sheer dramatic impact of this event, when it was actually carried out (Josh. 8:30-33), must have been astounding. The aim of the entire exercise was to impress on the people the utter seriousness with which the Word of God must be taken if the blessing of God is to be enjoyed, and the terrible tragedy that flows from disobedience, which secures only God’s curse. Psalm 119 is formally very different, but here too there is an extraordinary emphasis on the Word of God. It is almost as if this longest of all biblical chapters is devoted to unpacking what the second verse in the book of Psalms means: “But his delight is in the law of the LORD and on his law he meditates day and night” (Ps. 1:2; see also the April 1 meditation). Psalm 119 is an acrostic poem: each of the twenty-two letters of the Hebrew alphabet is given its turn to serve as the opening letter of each of eight verses on the subject of the Word of God. Throughout this poem, eight near synonyms are used to refer to Scripture: law (which perhaps might better be rendered “instruction,” and has overtones of revelation), statutes (which speak of the binding force of Scripture), precepts (connected with God’s superintending oversight, as of one who cares for the details of his charge), decrees (the decisions of the supreme and all-wise Judge), word (the most comprehensive term, perhaps, embracing all of God’s self-disclosed truth, whether in a promise, story, statute, or command), commands (predicated on God’s authority to tell his creatures what to do), promise (a word derived from the verb to say, but often used in contexts that make us think of the English word promise), and testimonies. (God’s bold action of bearing “witness” or “testimony” to the truth and against all that is false; the Hebrew word is sometimes rendered “statute” in NIV, e.g., lit. “I delight in your testimonies.”) | — | ||||||
| 6/21/26 | Deut. 26; Psalms 117 — 118; Isaiah 53; Matthew 1 | When I was a boy, a plaque in our home was inscribed with the words “This is the day which the LORD hath made; we will rejoice and be glad in it.” Apart from the change from “hath” to “has,” similar words are preserved in the NIV of Psalm 118:24. My father gently applied this text to his children when we whined or complained about little nothings. Was the weather too hot and sticky? “This is the day which the LORD has made; we will rejoice and be glad in it.” Were the skies pelting rain, so we could not go out to play? “This is the day the LORD has made; we will rejoice and be glad in it.” What a boring day (or place, or holiday, or visit to relatives)! “This is the day the LORD has made; we will rejoice and be glad in it.” Sometimes the words were repeated with significant emphasis: “This is the day the LORD has made; we will rejoice and be glad in it.” It is not that Dad would not listen to serious complaints; it is not that Scripture does not have other things to say. But every generation of Christians has to learn that whining is an affront against God’s sovereignty and goodness. But the text must first be read in its context. Earlier the psalmist expresses his commitment to trust in God and not in any merely human help (Ps. 118:8-9), even though he is surrounded by foes (Ps. 118:10). Now he also discloses that his foes include “the builders” (Ps. 118:22) — people with power within Israel. These builders were quite capable of rejecting certain “stones” while they built their walls — and in this case the very stone the builders rejected has become the capstone. In the first instance this stone, this capstone, is almost certainly a reference to a Davidic king, perhaps to David himself. The men of power rejected him, but he became the capstone. Moreover, this result was not achieved by brilliant machination or clever manipulation. Far from it: “the LORD has done this, and it is marvelous in our eyes” (Ps. 118:23). In his own day Isaiah portrays people who make a lie their refuge while rejecting God’s cornerstone (Isa. 28:15-16). The ultimate instance of this pattern is found in Jesus Christ, rejected by his own creatures, yet chosen of God, the ultimate building-stone, and precious (Matt. 21:42; Rom. 9:32-33; Eph. 2:20; 1 Peter 2:6-8) — a “stone” disclosed in all his true worth by his resurrection from the dead (Acts 4:10-11). Whether in David’s day or in the ultimate fulfillment, this marvelous triumph by God calls forth our praise: This is the day the LORD has made; let us rejoice and be glad in it (Ps. 118:24). | — | ||||||
| 6/20/26 | Deut. 25; Psalm 116; Isaiah 52; Revelation 22 | Sometime translation difficulties prompt Bible translators to include footnotes that preserve alternative possibilities. Sometimes no alternative is included, and something important is lost. One instance of each kind is found in Psalm 116, and both deserve thoughtful reflection. (1) The NIV reads, “I believed; therefore I said, ‘I am greatly afflicted.’ And in my dismay I said, ‘All men are liars’”(116:10-11). The Revised Standard Version renders the first line, “I kept my faith, even when I said . . .” The latter is a perfectly possible rendering of the Hebrew, and most modern translations have followed it. Paul quotes from the ancient Greek translation of the Hebrew, commonly called the Septuagint (or LXX), which preserves the meaning found in the NIV of Psalm 116:10-11 (see 2 Cor. 4:13). But in this case, surprisingly little is at stake. Perhaps the NIV rendering is a trifle stronger: the reason why the psalmist said he was greatly afflicted was that he believed (“I believed; therefore I said”). In other words, it was nothing other than his faith in God — and the entire relationship with God that such faith presupposes –that enabled him to see that when he faced terrible suffering it was nothing other than the affliction meted out by God. But more importantly, both the NIV and the RSV make a point frequently illustrated in the Psalms, and particularly illustrated in Job: when someone feels crushed (Ps. 116:10) or utterly disillusioned (Ps. 116:11), and says so, it does not follow that he or she has abandoned faith. Rather, the unguarded accents of pain, offered up to God, give evidence of both life and faith. (2) The NIV’s “precious in the sight of the LORD is the death of his saints” (Ps. 116:15) is often cited at funerals, and doubtless it expresses an important truth. But there is good reason to think that the word rendered “precious” should be rendered “costly” or the like: hence Jerusalem Bible’s “The death of the devout costs Yahweh dear.” The psalmist’s rescue from the borders of death (Ps. 116:3-8) makes that rendering more likely. Certainly Jesus recognizes how costly is the death of one human being (Matt. 10:29-31). If that is the case, it is vitally important to see that although God in his sovereignty rules over everything, including all deaths, this reign for him is not some cold piece of accounting. He knows better than we do the sheer ugliness and abnormality of death, how it is irrefragably tied to our rebellion and the curse we have attracted. It is immensely comforting to perceive that the death of the devout costs Yahweh dear. Still more wonderful is the price he was willing to pay to supplant death by resurrection. | — | ||||||
| 6/19/26 | Deut. 24; Psalms 114-115; Isaiah 51; Revelation 21 | It is striking how the Mosaic Law provides for the poor. Consider Deuteronomy 24. Here God forbids taking a pair of millstones, or “even the upper one”(i.e., the more movable one), as security for a debt (Deut. 24:6). It would be like taking a mechanic’s tools as security, or a software writer’s computer. That would take away the means of earning a living, and would therefore not only compound the poverty but would make repayment a practical impossibility. In Deut. 24:10-12, two further stipulations are laid down with respect to security for loans. (1) If you make a loan to a neighbor, do not go into his home to get the pledge. Stay outside; let him bring it out to you. Such restrained conduct allows the neighbor to preserve a little dignity, and curtails the tendency of some rich people to throw their weight around and treat the poor as if they are dirt. (2) Do not keep as security what the poor man needs for basic warmth and shelter. In Deut. 24:14-15, employers are told to pay their workers daily. In a poor and agrarian society where as much as 70% or 80% of income went on food, this was ensuring that the hired hand and his family had enough to eat every day. Withholding wages not only imposed a hardship, but was unjust. Still broader considerations of justice are expressed in Deut. 24:17-18: orphans and aliens, i.e., those without protectors or who do not really understand a particular culture’s “ropes,” are to be treated with justice and never abused or taken advantage of. Finally, in Deut. 24:19-22, farmers are warned not to pick up every scrap of produce from their field in order to get a better return. Far better to leave some “for the alien, the fatherless and the widow.” (See also the meditation for August 9.) Two observations: First, these sorts of provisions for the poor will work best in a non-technological society where labor and land are tied together, and help is provided by locals for locals. There is no massive bureaucratic scheme. On the other hand, without some sort of structured organization it is difficult to imagine how to foster similar help for the poor in, say, the south side of Chicago, where there are few farmers to leave scraps of produce. Second, the incentive in every case is to act rightly under the gaze of God, especially remembering the years the people themselves spent in Egypt (Deut. 24:13-22). These verses demand close reading. Where people live in the fear, love, and knowledge of God, social compassion and practical generosity are entailed; where God fades into the mists of sentimentalism, robust compassion also withers — bringing down the biting denunciation of prophets like Amos. | — | ||||||
| 6/18/26 | Deut. 23; Psalms 112 — 113; Isaiah 50; Revelation 20 | Every so often in the Pentateuch there is a chapter of miscellaneous laws and statutes. One such is Deuteronomy 23. It goes beyond these brief meditations to reflect on each topic for which a statute is laid down, or even on the ordering principle of some of these lists. Transparently some of the legislation is based on the historical experience of the Israelites (e.g., Deut. 23:3-8). Other parts turn on symbol-laden cleanliness (e.g., Deut. 23:9-14). Still others focus on the urgency to keep the covenant people separate from the abominable practices of ancient Canaanite paganism (Deut. 23:17-18), on progressive steps of social justice (Deut. 23:15-16), on fiscal principles to enhance both the identity and the well-being of the covenant community (Deut. 23:19-20), and on keeping one’s word, especially in a vow offered to the living God (Deut. 23:21-23). But today I shall reflect on Deut. 23:24-25: “If you enter your neighbor’s vineyard, you may eat all the grapes you want, but do not put any in your basket. If you enter your neighbor’s grain field, you may pick kernels with your hands, but you must not put a sickle to his standing grain.” There is profound wisdom to these simple statutes. A merely communitarian stance would either let people take what they want, whenever they want, as much as they want; or, alternatively, it would say that since all the produce belongs to the community (or the state), no individual is allowed to take any of it without explicit sanction from the leaders of the community. A merely capitalistic stance (or, more precisely, a stance that put all the emphasis on private property) would view every instance of taking a grape from a neighbor’s field as a matter of theft, every instance of chewing on a few kernels of grain as you follow the footpath through your neighbor’s field as a punishable offense. But by allowing people to eat what they want while actually in the field of a neighbor, this statute fosters a kind of community-wide interdependence, a vision of a shared heritage. The walls and fences erected by zealous private ownership are softened. Moreover, the really poor could at least find something to eat. This would not be a terrible burden on any one landowner if the statute were observed by all the landowners. On the other hand, the stipulation that no one is allowed to carry any produce away, if observed, serves not only to combat theft and laziness, but preserves private property and the incentives to industry and disciplined labor associated with it. Many, many statutes from the Mosaic Law, rightly probed, reflect a godly balance of complementary interests. | — | ||||||
| 6/17/26 | Deut. 22; Psalms 110–111; Isaiah 49; Revelation 19 | The Old Testament chapter quoted most often in the New Testament is Psalm 110. It is an oracular psalm: i.e., it does not so much disclose the experience of its writer as set forth words that the writer has received by direct and immediate revelation—as an “oracle” from God. Perhaps there are even parts of it the psalmist himself did not fathom too well (just as Daniel did not understand the meaning of all that he saw in his visions and was required to record for the benefit of a later generation (Dan. 12:4, 8–10). In the psalm, the LORD, Yahweh, speaks to someone whom David himself addresses as “my Lord.” This element, as much as any other, has convinced countless interpreters, both Jewish and Christian, that this is explicitly a messianic psalm, and that the person whom David addresses is the anticipated Messiah. I shall focus on verse 4: “The LORD has sworn and will not change his mind: ‘You are a priest forever, in the order of Melchizedek.’” Granted that Yahweh here addresses the Messiah, what do his words mean? Two elements attract attention: First, Melchizedek himself—this is only the second mention of him in the Bible. The first is Genesis 14:18–20: after the defeat of the kings, Abraham meets this strange priest-king and pays him a tithe of the spoils. Various things can be inferred from the brief account (see meditation for January 13), but then Melchizedek drops from view until this psalm, written almost a millennium later. Second, by this time much has taken place in the history of Israel. The people had endured slavery in Egypt, had been rescued at the Exodus, had received the law of God at Sinai, had entered the Promised Land, and had lived through the period of the judges to reach this point of the beginning of the Davidic dynasty. Above all, Sinai had prescribed a tabernacle and the associated rites, all to be administered by Levites and by high priests drawn from that tribe. The Mosaic Law made it abundantly clear that Levites alone could discharge these priestly functions. Yet here is an oracle from God insisting that God himself will raise up another priest-king with very different links. Yahweh will extend this king’s mighty scepter from Zion: i.e., his kingly power is connected with Zion, with Jerusalem, and thus with the fledgling Davidic dynasty. And as priest, he will be aligned, not with the order of Levi, but with the order of Melchizedek. Small wonder the writer to the Hebrews understands that this is an announcement of the obsolescence of the Mosaic covenant (Heb. 7:11–12). We needed a better priesthood; and we have one. | — | ||||||
| 6/16/26 | Deut. 21; Psalms 108-109; Isaiah 48; Revelation 18 | Psalm 108 is rather distinctive in the book of Psalms. Apart from minor changes, it is made up of parts of two other psalms. Psalm 108:1-5 follows Ps. 57:7-11; Psalm 108:6-13 follows 60:5-12. Nevertheless the “feel” of the result is startlingly different. Both Psalms 57 and 60 find David under enormous pressure. In the former, the superscription places David in flight from King Saul, and hiding in a cave; in the latter, David and his troops have been defeated. In both cases, however, the psalm ends in praise and confidence — and the respective sections on praise and confidence from these two psalms are now joined together to make Psalm 108. Although Psalm 108 still hints at a stressful situation that includes some chastening by God (Ps. 108:11), the tone of the whole slips away from the dark moods for the early part of the other two psalms, and in comparison is flooded with adoration and confidence. That simple fact forces us to recognize something very important. The earlier two psalms (57 and 60) will doubtless seem especially appropriate to us when we face peril — individual or corporate — or suffer some kind of humiliating defeat. The present psalm will ring in our ears when we pause to look back on the manifold goodness of God, reminding ourselves of the sweep of his sovereignty and his utter worthiness to receive our praise. It might prove especially useful when we are about to venture on some new initiative for which our faith demands fresh grounding. This perspective of changed application occurs because the same words are now placed in a new context. And that is the point. For although all of Scripture is true and important, deserving study, reflection, and carefully applied thought, the Lord God in his wisdom did not give us a Bible of abstract principles, but highly diverse texts woven into highly diverse situations. Despite the diversity, of course, there is still only one sweeping storyline, and only one Mind ultimately behind it. But the rich tapestry of varied human experience reflected in the different biblical books and passages — not least in the different psalms — enables the Bible to speak to us with peculiar force and power when the “fit” between the experience of the human author and our experience is especially intimate. For this astonishing wealth, God deserves reverent praise. What mind but his, what compass of understanding but his, what providential oversight over the production of Scripture but his, could produce a work so unified yet so profoundly diverse? Here, too, is reason to join our “Amen” to the words of 108:5: “Be exalted, O God, above the heavens, and let your glory be over all the earth.” | — | ||||||
| 6/15/26 | Deut. 20; Psalm 107; Isaiah 47; Revelation 17 | Historically revival referred to a time of God-sent blessing beyond the ordinary. Ministers of the Word went about their work, praying, preaching, catechizing, counseling, whether in times of persecution, or in times of relative quiet and steady growth. But if the Lord God visited his people with revival, it was immediately evident in an extraordinary sense of the presence of God, in deep-seated repentance and a renewed passion for holiness, and ultimately in the sound and indisputable conversion of many people. It could be relatively disciplined, or it might be mixed with the spurious. Although “revival” still has this sense in some circles, in others it refers to a meeting or series of meetings where preachers speak on personal holiness or give evangelistic messages. It is assumed that if the preacher is gifted there will be obvious fruit. In some circles in the southern part of the United States, one hears expressions like “holding a revival” or “preaching a revival.” It would aid clarity of thought if instead they spoke of “holding a Bible conference” or “preaching an evangelistic series.” Psalm 107 lists a diverse array of circumstances in which people find themselves in great danger or under horrible oppression, usually because of their own sin. In each case, God comes to the rescue. Those who wandered in desert wastelands cried to the Lord, and were delivered from their thirst and hunger (Ps. 107:4-9). Others sat in chains, prisoners, “for they had rebelled against the words of God” (Ps. 107:11), and the Lord freed them (Ps. 107:13-14). Still others became so corroded by their folly that they loathed life. But when they cried to the Lord, “he sent forth his word and healed them” (Ps. 107:20). Others found themselves in mortal peril on the seas, and here, too, the Lord responded to their cries and saved them (Ps. 107:23-32). Indeed, this God humbles the haughty, and for the sake of the needy and afflicted he turns the desert into fertile fields (Ps. 107:33-42). Lest we misunderstand the psalmist’s point, he makes it clear for us in two ways. First, in most of the sections, when he describes those who have been saved, he prescribes, “Let them give thanks to the LORD for his unfailing love and his wonderful deeds for men” (Ps. 107:8, 15, 21, 31). Second, the opening of the psalm reminds us that God is good, and his love endures forever (Ps. 107:1), while the closing insists, “Whoever is wise, let him heed these things and consider the great love of the LORD” (Ps. 107:43). This, and this alone, is the ultimate source of God’s blessings — not the least being revival. And the last verse goes further, and provides the sanction for studying revivals among the blessings of God. | — | ||||||
| 6/14/26 | Deut. 19; Psalm 106; Isaiah 46; Revelation 16 | The justice envisaged in Deuteronomy 19 seems to stand a considerable distance from the views that prevail in Western nations today. With part of this text’s emphasis, most of us will find ourselves in substantial sympathy: the courts must not convict a person on meager evidence. In the days before powerful forensic tools, this almost always meant that multiple witnesses should be required (Deut. 19:15). Today the kind of evidence thought to be sufficient has expanded: fingerprints, blood-typing, and so forth. Most of us recognize that this is a good thing. But enough reports have circulated of evidence that has been tampered with that the concern of our text is scarcely out of date. Procedures and policies must be put in place that make it difficult to corrupt the court or convict an innocent person. But the rest of the chapter (Deut. 19:16-21) seems, at first, somewhat alien to us, for three reasons. (1) If careful judges determine that some witness has perjured himself, then the judges are to impose on that person the penalty that would have been imposed on the defendant wrongfully charged: you are to “do to him as he intended to do to his brother” (Deut. 19:19). (2) The aim is “to purge the evil from among you” (Deut. 19:20). (3) Once again, the lex talionis (the “eye for an eye” statute) is repeated (Deut. 19:21; cf. Ex. 21:24, and the meditation for March 11). All three points are looked at very differently in Western courts. (1) Punishment for malicious perjury is usually negligible. But this means there is little official effort to fan the flame of social passion for public justice. You lie if you can get away with it; the shame is only in getting caught. (2) Our penal theorists think incarceration serves to make society a safer place, or provides a venue for reform (therapeutic or otherwise), or ensures that an offender “pays his debt to society.” So much effort goes into analyzing the social conditions that play a contributing role in shaping a criminal that everywhere there is widespread reluctance to speak of the evil of a person or an act. Perhaps that is why revenge movies have to depict really astoundingly horrendous cruelty in one-dimensional monsters before the revenge can be justified. The Bible’s stance is truly radical (i.e., it goes to the radix, the root): judicially, the courts must purge out the evil among you. (3) We incarcerate; we rarely think about the justice of making a punishment “fit” the crime. But that was one of the functions of the lex talionis. When one focuses on justice and personal accountability, it is our own judicial and penal system that seems increasingly misguided and alien. | — | ||||||
| 6/13/26 | Deut. 18; Psalm 105; Isaiah 45; Revelation 15✨ | prophecyMoses+4 | — | Deut. 18Psalm 105+2 | WestIsraelites+1 | prophetMoses+5 | — | — | |
| 6/12/26 | Deut. 17; Psalm 104; Isaiah 44; Revelation 14✨ | Israelite kingshipMoses' laws+3 | — | Deut. 17Psalm 104+2 | — | kingshipMoses+6 | — | — | |
| 6/11/26 | Deut. 16; Psalm 103; Isaiah 43; Revelation 13✨ | praisegratitude+3 | — | Psalm 103Deut. 16+2 | — | Psalm 103praise+4 | — | — | |
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