Bible Devotion

Day 1

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
Romans 9:1–13

1. If you were a Jew, having read or listened to Paul’s passionate argument in the last few chapters about the futility of the law of Moses (on which you were raised to esteem as holy and to rely on as your assurance of salvation in God), what likely reactions (or feelings) might be evoked in you?

2. Why does Paul invoke his conscience and even the Holy Spirit to make his point?

3. Whom does Paul remind you of in his love for his people? (See Exod. 32:32.)

4. How can you emulate Paul in your intercession for the salvation of your loved one(s)?

5. List the special blessings (or privileges) that the Israelites have as mentioned by Paul.  How do these privileges reveal the heart of God?

6. Read the last part of v. 5.  Who is Christ?  How does this verse speak to the doctrine of Trinity?

7. Obviously, the Israelites have been chosen according to God’s plan, so the logical question that follows is: “Has God failed in His plan?”, or in Paul’s words, “Has God’s word failed?”. What is Paul answer in verse 6?

8. In continuation of his theme of “sonship” of chapter 8, Paul points out the true basis of this adoption, which is based on “promise” and not of “work” or “flesh”:
a. How does Genesis 21:12 prove his point?

b. How does Genesis 25:23 prove his point?

c. How does Malachi 1:1-3 prove his point?
9. As much as Paul is talking about Israel, how true is it concerning your “sonship” in Christ?

10. Are you bothered by the reading of Malachi 1:1-3?  Why or why not?

11. What is the main message to you today and how may you apply it to your life?


Meditative Reflection
True Love Hurts

Can you imagine this?  Wherever Paul went, he would enter into the local synagogue, not just because it was a logical, tactical beachhead for the sharing of the gospel, but also because he loved his own people deeply, longing for them to believe in Christ as he did.  Yet, almost invariably, he was not only rejected by his people, but would suffer persecution which was not confined to beatings, but also to attempts on his life.

However, persecution did not stop him from the synagogue. In fact, it prompted him to go beyond the synagogue and into the temple in Jerusalem (Acts 21).  Why?  Before he made his ultimate trip to Jerusalem, he bared his soul to the Gentile Christians in Rome, saying,
“I have great sorrow and unceasing anguish in my heart, for I could wish that I myself were cursed and cut off form Christ for the sake of my people, those of my own race, the people of Israel.” (Rom. 9:2-3)
If he was willing to exchange his own salvation for his people’s, could anything on earth prevent him from reaching his own people for Christ!

As we know, only two characters from the Bible had ever loved his people to this extent — one was Paul, and the other one Moses (Exod. 32:32).

But both were deeply hurt by his people, and neither one gave up on his people.

What an example we, pastors, need to emulate — albeit a hard one!

What an example we all have to follow, as we seek the salvation of our loved ones!

Day 2

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
Romans 9:14–21

1. In your answer to question 10 in the previous lesson, did you raise the same objection as Paul did in v. 14?

2. In reiterating the sovereignty of God, Paul appeals to two incidents in Exodus to prove that “it does not depend on human desire or effort, but on God’s mercy” (Rom. 9:16):
a. How does Exodus 9:16 prove his point?  (Note 1)

b. How does Exodus 33:19 prove his point? (Note 2)
3. What then can you say about the “hardening” of the heart of Pharaoh (Exod. 8:32)? (Again, may I draw your attention to my previous quote of Tom Rees —"the same sun that hardens the clay, melts the wax”.)

4. Have you even raised the question Paul mentioned in v. 19? What was the basis of your question?

5. Paul gives two “no-nonsense” answers in the form of rhetorical questions.  What are they?

6. Take the two cases Paul uses in the previous sections, i.e. vv. 1-13.  While it is true that Isaac was chosen over Ishmael as the heir of the promise, and likewise, Jacob over Esau — does it mean that Ishmael and Esau would not be blessed or inherit eternal life (i.e. salvation)?

7. Do you care if you are being chosen for “special purposes” or for a “common use” as long as you are truly God’s children? (9:21)

8. Based on your sense of justice (or what you perceive as God’s injustice), what should have happened to you?  How should God have treated you?

9. What is the main message to you today and how may you apply it to your life?

Note 1:    
This was pronounced by God to Pharaoh before further plagues (especially the last one which caused the loss of life) were carried out.  What then was God’s desire in telling Pharaoh these words?  How should Pharaoh respond to these words from God? Does it not prove God’s mercy?
Note 2:
It is helpful to read this small section from Exodus 33:12-23 to give you a context to understand v.19.  What was the intended message to Moses?

Meditative Reflection
Tough Question, Tough Answer!

I have been asked many times over the years both by believers and non-believers about God’s apparent lack of fairness in creating us only to let us sin and be condemned.

Many of them further challenged the idea of pre-destination in that how can God blame us or condemn us if He has already decided on our fate.

Obviously, these are questions which have been asked for thousands of years by mankind.  Not surprisingly, the Apostle Paul was confronted with the same or similar questions.  But the difference between the Apostle Paul and me is that he does not hesitate to confront these touchy questions with even tougher answers!  This is what we read in Romans 9:20-21:
“But who are you, a human being, to talk back to God?  Shall what is formed say to the one who formed it, ‘Why did you make me like this?’ Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?”
In essence, Paul has not given us any answer.  Whether we like it or not, Paul says we simply cannot challenge God.  This is his answer.  If I were to put words in his mouth, I think Paul is saying that there are questions to which there may not be satisfactory answers this side of heaven.

Indeed, I believe that the issue of “predestination” is one of those mysteries that is best left unanswered, and if we attempt to answer them (often out of our desire to exonerate God or to defend Him), we might end up being like the three friends of Job, inviting a direct reprimand from God:
“Who is this that darkens my counsel with words without knowledge?”  (Job 38:2)
As far as I am concerned, the issue of God’s fairness has once for all been settled by the sacrifice of His Son on the cross.

Day 3

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
Romans 9:22–33

Perhaps, it is helpful to bear in mind Paul’s preceding argument where he uses people like Pharaoh as his example of God’s object of wrath. Now, he seeks to elaborate on it further.

1. In what way, in the case of Pharaoh, did God show great patience with him?

2. How did such patience eventually serve to make known God’s wrath and power?

3. How did God’s patience and demonstration of His wrath and power play out even on the people of Israel? Consider their history up to the time of Paul.

4. According to 9:23-24, who are now the objects of God’s mercy and how does this mercy make the riches of His glory known? (Phil. 4:19)

5. In the demonstration of God’s mercy, especially upon the Gentiles, Paul quotes from Hosea 2:23 and 1:10 respectively. 
The traditional view is that these prophecies refer to the fate of the ten Northern tribes as they were deported to Assyria in 722 B.C.— They would go to a foreign land not as “My people” (1:10), but they would eventually be brought back as God’s people.  

But Paul points out that those spoken of, in fact, refer not only to His people, Israel, but to foreign peoples in foreign places — the Gentiles (you and me). 

How does the fulfillment of these prophecies demonstrate God’s mercy on you and me? (Try to substitute your name in place of the pronouns in the prophecies of Hosea).
6. It is quite obvious that, from the beginning of chapter 9 that Paul intends to express his compassion for his people, Israel.  So, in affirming the amazing mercy of God that befalls the Gentiles (who were not loved and not God’s people formerly), he now quotes from Isaiah 10:22-23 and 1:9 to point out God’s mercy even on Israel. 

How do these passages from Isaiah serve as passages of hope and not condemnation?

7. In 9:30-33, Paul points out once again the core reason for the failure of Israel.
a. What is the core reason given by Paul?

b. In what way might the present-day Muslims be like the Jews in this respect?

c. Who is the stumbling stone in the passages quoted by Paul from Isaiah 8:14 and 28:16?
8. Later on, Paul will repeat his quote from Isaiah 28:16 in Romans 10:11. The emphasis is on not being put to shame. 

Why would Paul, in quoting from Isaiah twice,  seek to encourage the Jews that the pursuit of God apart from work or law, and by faith in Christ, “will not be put to shame”.

9. What is the main message to you today and how may you apply it to your life?


Meditative Reflection
Never be Put to Shame

From time to time, I would hear well-meaning Christians encourage non-believers to make a decision for Christ by saying something like: “Give it (meaning the Christian faith) a try.  Even if you die and you find out that there is really no heaven or hell, you have nothing to lose.”

I doubt it very much that the Apostle Paul would agree with such an approach of evangelism.

For one thing, people can make the same claim of almost all “good” religions in the world.

But for Christians, if we do so, we are not only making the prophets of old, but the apostles and Jesus potential liars. Worse, we make them out to be fools.  Who would die for a faith that might not be true after all?  Only fools would do that!

Several times in his letter to the church in Rome, Paul assures them that their faith in the gospel of Jesus Christ will never be put to shame (5:5; 9:33; 10:11) and that he himself is not ashamed of the gospel because it is the power of God for salvation of everyone who believes (1:16).

In the Book of Romans itself, Paul shows us the power of God in creation, in the history of Israel (God’s chosen people), and most powerfully in the death and resurrection of Jesus Christ.  In other words, the Christian faith is solidly grounded in historical facts and common sense.  But Paul further validates the power of the gospel through the personal experience of victory over sin in the life of all who believe.

In other words, the Christian faith is objectively attested and subjectively affirmed.

However, I am afraid no one can experience this power of the gospel in their life by “giving it a try”.  I doubt that the early disciples would risk instant persecution by simply “giving the gospel a try”, unless they were totally convicted of their sinfulness and convinced of the gospel’s certainty.

Day 4

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
Romans 10:1–13

1. Although Paul appears to be judging the Jews with all the proofs from the Old Testament, he maintains that his desire and prayer is for their salvation.  How may you emulate Paul’s heart and attitude as you reason with those whose salvation you seek?

2. Paul always considers himself well-suited to share the gospel with the Jews.  Why? (See also Acts 22:17-21.)

3. Paul says that the zeal of the Jews is not based on “knowledge” because they do not “know” the righteousness that comes from God:
a. What is that righteousness that comes from God?

b. How would you define knowledge in this context?
4. What is meant by “Christ is the end (télos) of the law”?

5. Paul continues to elaborate on how righteousness by faith in Christ is foretold in the Law (which cannot really give life as he previously proved) in Deuteronomy 30:12-14.  What does Moses try to point out in Deuteronomy 30:12-13?  How does Paul interpret them to us?

6. Moses points out that the word is (so) near to us and that it is in our “mouth” and in our “heart” in Deuteronomy 30:14.  As Paul refers to this word as “the word of faith”:
a. How is faith expressed by the mouth?

b. How is faith expressed by the heart?
7. What is the significance of confessing with our mouth, “Jesus is Lord”?

8. What is the significance of believing in our heart that “God raised Him (Jesus) from the dead”?

9. Romans 10:9 is said to be words used by the early Christians at the time of baptism.  Can one only confess with the mouth and not in the heart, or vice versa?  Why or why not?

10. How long have you been a Christian?  Was there a time in your life that you doubted if what you believed in was true?  How might Romans 10:11-13 help you in this respect?

11. What is the main message to you today and how may you apply it to your life?

Meditative Reflection
Christian Anti-Semitism

It is true that the Apostle Paul passionately attacks the notion of justification by work espoused by the Jews of his time.  But it is equally clear that Paul is attacking its heresies, not the Jewish people of whom he is one.  In fact, from chapter 9 onward, in his epistle to the church in Rome which is primarily made up of Gentile Christians, he bares his love for his own people, the Jews, with words just as passionate as his attack on their heresies.

In the few centuries after the Apostle Paul, we see increased persecution of Christians which was sponsored by the state, and, no doubt, fanned in part by the Jews within the Roman Empire. As a result, many early church fathers continued to warn the Jewish people of their continuous rejection of their Messiah, Jesus Christ.  Some of them preached with as strong a tone as the Apostle Paul:
“And the calamities they (the Jews) have suffered because they were a most wicked nation, which although guilty of many other sins, yet has been punished so severely for none as for those that were committed against our Jesus.”
(Origen, 185-254)
Unfortunately, as Rome was Christianized and the church became institutionalized and powerful, some of the rhetoric of the fathers became a license for anti-Semitic actions, leading to civil and political discrimination against the Jewish people. In some instances, physical attacks on and killings of the Jews resulted.

Antisemitism became popular at times in European Christian culture, and escalated in the 13th century with King Edward I who expelled Jews from England in 1290.  In 1492, the Jews in Spain were ordered either to convert to Catholicism or leave the country.  Many fled to Portugal, only to be expelled again in 1497.

Many scholars opine that Christian anti-Semitism played a role in the Nazi Third Reich and the Holocaust.

But one cannot link such horrible actions to the teachings of the New Testament.  As much as it is a fact that God has punished Israel for their rebellion with the destruction of their nation, so clearly foretold by their prophets, and as much as it is a fact that they have rejected their Messiah and crucified Him on the cross, it is equally a fact that Jesus died on the cross for them. God’s love has never departed from them,
“For God so loved the world…” (Jn. 3:16)
and they are certainly part of “the world”.

The fact that Israel is still in a state of rejection of Jesus Christ should only arouse our love and passion for them, as Martin Luther said in one of his last sermons,
“We want to treat them (the Jews) with Christian love and to pray for them, so that they might become converted and would receive the Lord.”

Day 5

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
Romans 10:14–21

It was as if Paul could hear some of his Jewish audience object, “What if some of the people did not have the chance to hear this way of righteousness (i.e. by faith)?”  Now Paul presents his response:

1. The sequence, if reversed, would read: No sending, no preaching; no preaching, no hearing; no hearing, no believing; and no believing, no calling on the name of the Lord (Rom. 10:13).  Does this make sense to you?  Why? Why not?

2. How then do all these make the feet of those who bring good news beautiful (Isa. 52:7)?  Do you like the use of the word “beautiful” to describe these feet?

3. Isaiah 52:7 simply proclaims, “Your God reigns”, but how was this proclamation evidenced in Paul’s life?

4. Paul points out in 10:16 that not all Israelites accepted the good news (Isa. 53:1) and he raises several possibilities and answers each of them from the Old Testament:
a. Is it because they have not had the chance to hear? (Ps. 19:4)

b. Is it because they do not understand? (Deut. 32:21)

c. What is the real reason according to 10:21 (quoting from Isa. 65:2)?
5. Paul asserts that our salvation as Gentiles has made the Israelites envious and angry.  How true is this assertion?  What might the official and unofficial discrimination against Christians in Israel today indicate?  (As I wrote previously, all Jews except Messianic Jews, i.e. Jewish Christians, can return to be permanent residents automatically in Israel.)

6. While Paul’s argument is right, as far as the Israelites are concerned, what about the Gentiles who make up the bulk of the world’s population today? What is its implication to us, or rather, to you?

7. What is the main message to you today and how may you apply it to your life?

Meditative Reflection
Our God Reigns

As Paul laments the unbelief of his people, he explodes into jubilation at the thought that the good news has been proclaimed after all, “How beautiful are the feet of those who bring good news” (Rom. 10:15).  The author of the song below, indeed, beautifully picks up on Paul’s thoughts and depicts the beauty of the gospel itself.  Let’s reflect on his lyrics and, if you know the tune, sing along in adoration and praise. 

Our God Reigns
Chorus
Our God reigns!
Our God reigns!
Our God reigns!
Our God reigns!

1   
How lovely on the mountains are the feet of Him
Who brings good news, good news;
Announcing peace, proclaiming news of happiness:

2   
He had no stately form, He had no majesty
That we should be drawn to Him.
He was despised and we took no account of Him.

3   
It was our sin and guilt that bruised and wounded Him.
It was our sin that brought Him down.
When we like sheep had gone astray our Shepherd came
And on His shoulders bore our shame.

4   
Meek as a lamb that’s led out to the slaughterhouse,
Dumb as a sheep before its shearer,
His life ran down upon the ground like pouring rain
That we might be born again.

5   
Out from the tomb He came with grace and majesty;
He is alive, He is alive.
God loves us so, see here His hands, His feet, His side
Yes we know, He is alive.

Leonard E. Smith, Jr.

Day 6

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
Romans 11:1–12

While Paul will not give an inch in compromising the good news of justification apart from the law, which is through faith in Jesus Christ, he is inching closer to revealing God’s ultimate plan for the people of Israel with whom the Abrahamic covenant was originally made.

1. In v. 1, what evidence does Paul give in proving that “God did not reject His people, whom He foreknew”?

2. What do the quotes from 1 Kings 19:10, 14 and 18, serve to prove?

3. How does the choosing of Paul (as one of the remnants in the present time) reinforce that this choosing is based not on work, but by grace?

4. Most commentators (that I have come across) interpret v. 7 in agreement with the NIV (i.e. “the elect among them did”).  So, while the remnant (i.e. the elect among them) did obtain righteousness (by faith), the hearts of the rest were hardened.  Paul quotes from Deut. 29:4 and Ps. 69:22-23 to prove his point.  The former quote is obvious, but the latter (from Ps. 69) is interesting.  Paul attributes clearly this messianic psalm to David who is a type of Christ and verses 22-23 concern his enemy:
a. How have those who are bent on work and law become enemies of Christ?

b. What does “table” normally denote in the Old Testament (e.g. Ps. 23:5)?  In 11:9, what is the “table” that has turned into a “snare…and a stumbling block” for one who rejects Christ?
5. Indeed, if the stumbling and the transgression of the Israelites mean salvation and riches to the Gentiles, what would happen if the whole household of Israel repents of their transgression?  Can you imagine what that day will be like?

6. What is the main message to you today and how may you apply it to your life?

Meditative Reflection
The Remnant

Most situations in the Christian life might cause us to fret and lose heart. Instead of seeing a glass half empty, we can always look at the glass of life as half full. This is not so much a philosophic choice, but a reality as the children of God.  As the beloved of the Lord, we can count on the reality of the promise that God causes “all things to work for the good of those who love Him” (Rom. 8:28)

This is how Paul looks at the present demise of his people, the Jews, as well.  As much as he chastises them for their rejection of their Messiah, Jesus Christ, he sees a glimmer of hope in that there is a remnant among them, chosen by grace (Rom. 11:5).  His is not a philosophic explanation either. He is one of those remnants.  And because God has preserved a remnant, it is a precursor of the full return of His people one day. In other words, the glass may be half full today, but it will be overflowing one day.

It reminds me of a similar sentiment expressed by Matthew as he penned the first chapter of the genealogy of Jesus: As the three 14-generation periods saw a continuous downward spiral-slide — from the glorious patriarchal period to the divided kingdom period to the eventual exile period — yet a remnant was preserved by God.  Just as Israel thought all hopes were gone, there dawned the brightest moment in the history of Israel, the Son of David and Abraham was born!  The glass that was only half-full, is now overflowing!

Day 7

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
Romans 11:13–24

Anti-Semitic feelings, for some reason, exist in some Christian circles, and this passage by Paul should once and for all quell any such feelings or justification for it.

1. Is Paul ’s ministry to the Gentiles his own choice?  (Acts 9:15) 

2. If it is up to him, what would have been his choice? (Acts 22:17-21)?

3. Is (part of) his motive for being the Apostle to the Gentiles justified?  (Rom. 11: 13-14) Why or why not?

4. The traditional view of the “firstfruits” and the “root” is that they refer to Abraham, Isaac and Jacob (Calvin, Lenski etc.). The modern view is that they refer to the first (Jewish) disciples, like Paul.  Which one makes more sense to you as you try to understand this passage? (see Note)

5. I am not sure whether you have come across Christians who harbor discrimination against the people of Israel based on their past rebellion against God in the OT, and their rejection and crucifying of Christ on the cross. If so, how does Paul respond to such an attitude in 11:17-18?  Do you agree with Paul?  Why?

6. Paul asks us to consider the kindness and the sternness of God in 11:22.
a. Try to describe the sternness of God toward Israel in their history and up to the present time.

b. Try to describe the kindness of God toward us Gentiles. Bear in mind what Romans 1 says about who we were once.
7. Do you think all self-proclaimed Christians are necessarily saved? (See Matt. 13:24-30; 3:12.)

8. What ground does Paul have in considering that even as hard-hearted the Jews are, they will be “much more readily” grafted back onto the olive tree?

9. What is the main message to you today and how may you apply it to your life?

Note:  
The traditional view is based on an understanding that the subjects in the passage are not individual Jews or individual Gentiles, but people groups. So, the grafting and the cutting off, all refer to Gentiles and Jews as people groups.  This has support within the chapter as Paul refers to the “full number of Gentiles” (11:25) and “all Israel” (11:26).  And 11:28 serves to explain that the election of the latter (Israel) is based “on account of the patriarchs”, hence the meaning of the first fruits and root.
 


Meditative Reflection
Eternal Security

The passage for today’s scriptural reflection (Rom. 11:13-24) “seems…to throw in a doubt as to salvation”.  Allow me to share with you the traditional view of this passage from the commentary by John Calvin as follows:
“To this I answer — that as this exhortation (to beware lest they also should not be spared) refers to the subduing of the flesh, which is ever insolent even in the children of God, he derogates nothing from the certainty of faith.  And we must especially notice and remember what I have before said, — that Paul’s address is not so much to individuals as to the whole body of the Gentiles, among whom there might have been many, who were vainly inflated, professing rather than having faith.  On account of these Paul threatens the Gentiles, not without reason, with excision...of which he speaks, could not apply to individuals, whose election is unchangeable, based on the eternal purpose of God.  Paul therefore declares to the Gentiles, that if they exulted over the Jews, a reward for their pride would be prepared for them; for God will again reconcile to himself the first people whom he has divorced.”
(Calvin, Romans, 430)

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