Read The Bible

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Read the Bible features devotional commentaries from D.A. Carson’s book For the Love of God (vol. 1) that follow the M’Cheyne Bible reading plan. This podcast is designed to be used alongside TGC's Read The Bible initiative (TGC.org/readthebible).

21/11/2022

1 Chronicles 16; James 3; Obadiah; Luke 5

Probably James 3 is one of the best-known passages in all of literature dealing with the tongue. (1) The burden of James 3:3–6 is that although the tongue is a very small organ, in many respects it controls and, in the worst case, inflames the rest of the human being. Each of the analogies James draws casts a fresh hue on the subject. The bit is tiny compared with the rest of the horse, yet it steers the horse. Something similar can be said of the rudder with respect to the ship, only now it is part of the ship rather than separate from it. The spark is tiny compared with the conflagration it causes—but in this case the focus is not only on relative size but on the horrible damage the tongue can achieve. (2) The next section (James 3:7–8) adapts the last of these three analogies, and purposely distances itself from the first. The notion of a bit in a horse’s mouth might conjure up mental expectations of control and discipline. The reality, James insists, is closer to conflagration. We manage to tame “all kinds of animals, birds, reptiles, and creatures of the sea” (James 3:7), but no one can tame the tongue. “It is a restless evil, full of deadly poison” (James 3:8). (3) In particular, it is the tongue’s wild inconsistency that is so offensive (James 3:9–12). The analogies James draws suggest that if with the one tongue we praise God and abuse God’s image-bearers, the praise we offer to God cannot possibly be more than religious cant. One stream cannot provide both fresh water and bitter. (4) All of this is in danger of being misunderstood. The focus on the tongue is rhetorically powerful, of course, but we all know that the tongue is not independent of the person. Perhaps that is one of the reasons why James goes on to contrast two kinds of wisdom (James 3:13–18). At issue is who we are as persons. If our hearts “harbor bitter envy and selfish ambition” (James 3:14), that will surface in our speech. We control our own tongues—and what we need is “the wisdom that comes from heaven” (James 3:17), so graphically described in the last two verses of the chapter. (5) Similarly, the opening two verses of the chapter cannot be abstracted from what James says about the tongue. These two verses are frightening to any thoughtful teacher of Scripture: “We who teach will be judged more strictly” (James 3:1) That is part of a biblical axiom: responsibility is assessed as a function of knowledge. But teachers know that their performance is tied to what they say (James 3:2). We have returned to the tongue—or, by only the slightest extension, to the printed page and the CD-ROM.
20/11/2022

1 Chronicles 15; James 2; Amos 9; Luke 4

In 1 Chronicles 15 we find elements of David’s reasoning not found in the parallel passage in 2 Samuel 6. After capturing Jerusalem, David eventually determined to bring the ark of the covenant up to the new capital city. On the way, Uzzah reached out his hand to steady the ark as the cart on which it was riding jolted its way along the rutted roads—and he was instantly slain. David was both angry with God and afraid of him (1 Chron. 13:11–12), and abandoned his mission. The ark was parked in the home of Obed-Edom the Gittite. During the three months of the ark’s temporary residence there, the household of Obed-Edom was so abundantly blessed that everyone took notice. So in due course David made another attempt to transport the ark to Jerusalem. This much could have been gleaned from either 2 Samuel or 1 Chronicles. What 1 Chronicles 15:1–24 adds is something of David’s reasoning and arrangements. I shall focus on one point. Apparently cooling down after the shocking loss of Uzzah, David returns to the Scriptures. True, Uzzah should not have touched the ark. But were David and his people transgressing any other legal prescriptions in the way they were handling it? David’s Bible reading reminds him that only Levites are permitted to transport it, and how they are to do it. So he tells the Levites to prepare themselves for the task, and explains his reasoning: “It was because you, the Levites, did not bring it up the first time that the LORD our God broke out in anger against us. We did not inquire of him about how to do it in the prescribed way” (1 Chron. 15:13). In other words, David concludes that God’s wrath in the matter of Uzzah’s thoughtlessness was the outcropping of God’s deeper displeasure. Transporting the ark was not to be a willy-nilly matter. God expected to be obeyed, and the symbol of his presence was to be handled in line with the covenantal stipulations. So that is what the Levites did: “The Levites carried the ark of God with the poles on their shoulders, as Moses had commanded, in accordance with the word of the LORD” (1 Chron. 15:15). Here is a profound lesson. At one level, doubtless God approves childlike praise and enthusiastic zeal. But he expects those with authority among his people to know what his Word says and obey it. No amount of enthusiasm and zeal can ever hope to make up for this lack. Zeal that is heading in the wrong direction never reaches the goal. It must either be redirected in the direction staked out in God’s Word, or however enthusiastic, it is still wrong-headed and misdirected. There is no substitute for faith working itself out in informed obedience.
19/11/2022

1 Chronicles 13–14; James 1; Amos 8; Luke 3

According to James 1:2–4, 12, there are two reasons why Christians should rejoice when they face trials of various kinds. Other reasons are articulated elsewhere, but these two are remarkably comprehensive. First, we should rejoice because we know that when our faith is tested, the result is perseverance (James 1:2–3). As an athlete endures in order to build up endurance, so a Christian perseveres under trial in order to build up perseverance. Perseverance contributes something important to our character. It “must finish its work so that [we] may be mature and complete, not lacking anything” (James 1:4). The alternative is a personality that may love the Lord when things are going well, a character that is bold and happy on bright days in the Spring, but knows little of steadfastness under duress, of contentment when physical comforts are withdrawn, of quiet confidence in the living God when faced with persecution, of stability in the midst of a frenetic pace or a massive disappointment. In other words, in a fallen world perseverance contributes maturity and stability to our character—and trials build perseverance. So James is very bold: we should, he says, “consider it pure joy” whenever we face trials of various kinds. This is not a perverse form of Christian masochism, but an entirely appropriate response if we remember the Christian’s goals. If our highest goals are creature comforts, this passage is incomprehensible; if our highest goals include growth in Christian character, James’s evaluation makes eminent sense. Second, the Christian who perseveres under trial is blessed “because when he has stood the test, he will receive the crown of life that God has promised to those who love him” (James 1:12). In other words, perseverance is a necessary ingredient to genuine Christianity. A real Christian, on the long haul, sticks: he or she perseveres. There may be ups and downs, there may be special victories or temporary defeats, but precisely because the One who has begun a good work in us completes it (Phil. 1:6), real Christians stick (cf. Heb. 3:14). They continue to be “those who love him.” Thus Christians facing a trial must perceive not only the threat or the unpleasantness or the disappointment, but also the challenge for which God’s grace equips us: to press on—always to press on—knowing full well that the ultimate reward, meted out by grace, is “the crown of life”—the crown that is life, life in its consummated splendor, the life of the new heaven and the new earth, the heritage of all Christians. Thus, once again James is entirely realistic to perceive that the person who perseveres under trial is “blessed.” It is an easy calculation, provided we remember the Christian’s goals.
18/11/2022

1 Chronicles 11–12; Hebrews 13; Amos 7; Luke 2

The benediction of Hebrews 13:20–21 invites prolonged reflection. Some observations: (1) The thrust of the prayer is twofold: first, that God would equip “you” (the Christian readers) “with everything good for doing his will”; and second, that he would work “in us what is pleasing to him” (Heb. 13:21, italics added). In other words, there is a tremendous emphasis on doing God’s will, on living in ways that are pleasing to him. Although the prayer is for Christians, the entire focus is on God and what pleases him. The most important prayer for Christians is that they do God’s will, that God will work in them what is pleasing to him. (2) The change in person from you to us does not mean that the first petition is only for the readers and the second is only for the author. The us is almost certainly inclusive, i.e., embracing both the author and his readers, and thus, implicitly, Christians everywhere. The switch from you to us may well be motivated, at least in part, by a desire to avoid giving the impression that the author is praying for others to do the will of God without praying the same thing for himself. (3) God is referred to as “the God of peace” (Heb. 13:20). The reference is not primarily to psychological peace. The fundamental peace at issue (as chaps. 9–10 presuppose) is peace with God—the reconciliation of guilty rebels to their Maker and Redeemer. The author petitions the God who reconciles sinners to equip them to be conformed to his will. (4) This God “brought back from the dead our Lord Jesus” (Heb. 13:20). At one level this is a fairly constant New Testament theme: God raised up Jesus from the dead. But this passage stipulates that God did so “through the blood of the eternal covenant” (Heb. 13:20). The reference is to Jesus’ blood, to Jesus’ death, which inaugurates the new covenant (as chaps. 8–10 make clear)—and this new covenant is not some temporary expedient but “eternal” in its binding authority. At first it seems strange to think of God raising up Jesus through Jesus’ blood, through Jesus’ death. But the point is probably that the eternal covenant inaugurated by Jesus’ successful death, his completed sacrifice, his perfect atonement, expressed in his triumphant cry “It is finished!”, is the covenantal bedrock that means it is right for God to raise up Jesus and vindicate him. (5) Jesus himself is “that great Shepherd of the sheep.” Many images flood to mind. God himself promised to shepherd his people; indeed, he would send the Davidic king to exercise this role (Ezek. 34). Above all, the Good Shepherd gives his life for the sheep (John 10; see the meditation for March 20). Small wonder the prayer is offered “through Jesus Christ, to whom be glory for ever and ever” (Heb. 13:21).
17/11/2022

1 Chronicles 9–10; Hebrews 12; Amos 6; Luke 1:39–80

The efforts of the author of the epistle to the Hebrews to help his readers grasp the transcendent importance of Jesus and the new covenant, over against the old covenant given by God at Sinai, precipitate a new and interesting contrast in Hebrews 12:18–24. On the one hand, Christians “have not come to a mountain that can be touched and that is burning with fire” (Heb. 12:18)—the reference is clearly to Mount Sinai when God came down upon it and met with Moses. The terror of that theophany is spelled out in graphic terms. God himself declared, “If even an animal touches the mountain, it must be stoned” (Heb. 12:20). Even Moses experienced deep fear (Deut. 9:19; Heb. 12:21). Christians have not drawn near to that particular mountain. On the other hand, Christians have come to another mountain. But here the author throws us a curve. At first it sounds as if he is saying that the mountain we approach is not Sinai, connected with the desert and the giving of the law, but Mount Zion, the place where the temple was built in Jerusalem, the seat of the Davidic dynasty. And then suddenly it becomes clear that the text is not focusing on the geographical and historical Zion, but on its antitype: “the heavenly Jerusalem, the city of the living God” (Heb. 12:22). There is a great deal that could be said about this typology, but I shall restrict myself to two observations. First, it extends to other biblical books. The typology itself is grounded in the return from exile. The hope of the exiles was that they return to Jerusalem. Jerusalem became the symbol of all that was restorative. Already in the literature of second-temple Judaism, Jews sometimes speak of “the new Jerusalem” or the like, which is heavenly, perfect. Similarly in the New Testament. Paul can speak of “the Jerusalem that is above” (Gal. 4:26). The last book of the Bible envisages the New Jerusalem coming down out of heaven (Rev. 21). Second, if Christians have “come” to this “heavenly Jerusalem,” what does this in fact mean? It means that by becoming Christians we have joined the assembly of those “gathered” before the presence of the living God. Our citizenship is in heaven; our names are inscribed in heaven. We join the joyful assembly of countless thousands of angels around the throne. In short, we have “come to God, the judge of all men”; we have joined “the spirits of righteous men made perfect” (Heb. 12:23). Above all, we have come “to Jesus the mediator of a new covenant” (Heb. 12:24). Here is the ultimate vision of what it means to be the gathered “church of the firstborn” (Heb. 12:23).
16/11/2022

1 Chronicles 7–8; Hebrews 11; Amos 5; Luke 1:1–38

Faith has many facets. Some of them emerge in Hebrews 11—and also what faith isn’t. (1) Not once does “faith” take on the modern sense of “religious preference” or “belief without grounding in fact or truth.” So much has scientism brainwashed our world in this respect that we easily think of “faith” in this purely subjective sense. If you tell others what you believe, they do not ask you what your reasons are to determine whether or not your belief is well grounded. It is automatically assumed that such faith cannot be more than religious preference, for which there are, by definition, no useful criteria. (2) By contrast, faith in this chapter is a faculty to perceive what is objectively true. The author is not calling in doubt the proposition that “the universe was formed at God’s command” (Heb. 11:3). Rather, he implies that we have no ready way to demonstrate it; we can acknowledge the truthfulness of this proposition only if the one Person who was there discloses what happened—and we believe him. Similarly, the author entertains no doubt that the Christian consummation, “what we hope for” (Heb. 11:1), is coming. But we cannot measure it or bottle it or prove it. For very good reasons, we believe the promises of God regarding what is to come. Our “faith” is thus a glorious God-given facility that enables us to be “sure of what we hope for and certain of what we do not see” (Heb. 11:1). (3) In certain respects, then, this faith is like the faith of “the ancients” (Heb. 11:2). For many of them were promised things that they did not see in their lifetimes. Because they believed the promises of God and acted upon them, they were commended for their faith. Thus Abraham acted on the promise that his descendants would multiply abundantly and inherit the land of Canaan. He did not live to see it, but he acted on it. The twelve patriarchs believed the promise, Joseph so strongly that he gave instructions to the Israelites about taking his body with them when they left Egypt, though that departure was centuries away. Many of those promises have already come to pass; by analogy, ought we not to await with glad faith the fulfillment of the promises of God yet outstanding? (4) Such faith works out not only in those readily seen as victors (e.g., Heb. 11:32–35a) but in those seen as victims (Heb. 11:35b–38). Whether we belong to those called to conquer kingdoms, administer justice, escape the edge of the sword, and receive the dead back to life, or to those who are tortured, who face jeers and floggings, imprisonment, destitution, and ignominious death, is entirely secondary. The critical question is whether or not we take God at his word.
15/11/2022

1 Chronicles 5–6; Hebrews 10; Amos 4; Psalms 148–150

Hebrews 10 brings together many of the earlier arguments of this book, while advancing some new ones. It also marks a transition: from Hebrews 10:19 on, the balance of explanation and exhortation changes. Now there is more of the latter and less of the former. The summary of the antecedent instruction is found at the beginning of the chapter: “The law [by which the author means the entire law-covenant, not least its tabernacle, priestly system, and sacrifices] is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who would draw near to worship” (Heb. 10:1). By contrast, “we have confidence to enter the Most Holy Place [not the Most Holy Place of the old tabernacle or temple, but the very presence of the living God] by the blood of Jesus, by a new and living way opened for us through the curtain” (Heb. 10:19–20). That generates a sequence of five “let us” statements. (1) Let us draw near to God (Heb. 10:22). Because so full and final a sacrifice has been offered for us, let us make use of it, approaching this holy God “with a sincere heart in full assurance of faith,” precisely because our consciences have been purged. (2) Let us hold unswervingly to the hope we profess (Heb. 10:23). What Christ has accomplished on the cross is the fulfillment of the Old Testament models and predictions, but the climax of what it inaugurates is still future. Our ultimate vindication and transformation lie ahead. But this hope is as certain as the triumph of Christ was effective, “for he who promised is faithful” (Heb. 10:23). (3) Let us consider how we may spur one another on toward love and good deeds (Heb. 10:24). We do not seek the consummation as spiritual lone rangers; Christians live now in the community of the church and will live then in the community of the heavenly city. (4) Negatively, let us not give up meeting together (Heb. 10:25). Just because some fall into withdrawal patterns is no reason why we should, if we truly grasp the greatness of the salvation in which we are participating and the glory yet to be revealed. (5) Comprehensively, let us encourage one another—indeed, more and more “as you see the Day approaching” (Heb. 10:25). Everyone will grow weary from time to time, or lapse into unrest or self-focus. If all believers pledge themselves to encourage one another in the gospel and all it grants and promises, there will be far fewer individual failures, against which the author warns in the remaining verses of the chapter.
14/11/2022

1 Chronicles 3–4; Hebrews 9; Amos 3; Psalms 146–147

The rich argument of Hebrews 9 would take us beyond the limits of this meditation. Here I shall make clear some of the contrasts the author draws between the countless deaths of sacrificial animals in the Old Testament, and the death of Jesus that lies at the heart of the new covenant. First, part of his argument depends on what he has said so far. If the tabernacle and the Levitical priesthood were from the beginning meant to be only temporary institutions that taught the covenant people some important lessons and pointed forward to the reality that would come with Christ, then the same thing applies to the sacrifices. So the author sums up his position to this point: the entire system was “an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. They are only a matter of food and drink and various ceremonial washings—external regulations applying until the time of the new order” (Heb. 9:9–10). Second, the very repetition of the sacrifices—for example, those offered on the Day of Atonement—demonstrates that none of these sacrifices provides a final accounting for sin. There will always be more sin, demanding yet more sacrifice, with the priest still standing to kill one more animal and offer yet more blood. Contrast Christ’s sacrifice, offered once (Heb. 9:6, 9, 25–26; 10:1ff). But the third and most important point is the nature of the sacrifice. How could the blood of bulls and goats really deal with sin? The animals themselves were not volunteering for this slaughter; they were dragged to the altar by their owners. The animals lost their lives, but they were scarcely willing victims. So far as “willingness” went, it was the people who owned the sacrificed animals who were losing something. Of course, this sacrificial system was appointed by God himself. He taught thereby that sin demands death—and in the sweep of the Bible’s storyline, that a better “lamb” would be needed. The sins of the people were thus covered over until such a sacrifice should appear. But the blood and ashes of animals provided no final answer. How different the sacrifice of Jesus Christ! He “through the eternal Spirit offered himself unblemished to God”—that is, not “by the Holy Spirit,” but “through [his own] eternal Spirit,” an act of will, a supreme act of voluntary sacrifice, the Son acquiescing to the Father’s plan. There indeed was a sacrifice of untold merit, of incalculable significance. That is why his blood, his life violently and sacrificially offered up, is able to “cleanse our consciences from acts that lead to death, so that we may serve the living God!” (Heb. 9:14).

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4,7

121 Xếp hạng

Superb

03/02/2020

BrycimusMaximus

I’ve been the book format for a few years... What a blessing to have it available on audio! The narration is excellent. I will be using this every day!
Good devotional guide!

03/01/2020

KGB-Smeagol

I’ve used this devotional in years past, but it’s a blessing to have it in audio form now delivered daily as a podcast.
Please release a little earlier

02/01/2020

Llamacop

This is a great idea. But I agree with a previous comment. I am listening from Kenya in the morning, and so an earlier release would be nice.
A couple improvements needed

02/01/2020

Ellieheardthat

Is it possible to release them earlier so that if we want to read ahead we can? I started the plan before the 1st, so I’m ahead. Also, is it just me, or did the first episode end super abruptly?? Did it get cut off maybe?