Hey everybody. Welcome back. I guess I don't wanna be too forward in that. It's an interjection, not an imperative, but welcome back nonetheless to another edition of the Daily Bible Podcast. Or just welcome to your first edition of the Daily Bible Podcast. What's up, folks? How's it going? It's going. How are you? It's, oh, you were asking them, not me. Yeah, I was asking them. I'm waiting for an answer. I'm waiting for an name's. Just not able to respond. One way they can respond though is through asking us questions. Remember podcasts or. Yeah, podcast@campusntx.org. You can send in your questions and we do have question. We do have a question. We have one, and I'd like to read it to y'all. Please, please clearly and closely listen. Okay. I have a question about today's reading. In Deuteronomy 1715, it says, you may indeed set a king over you whom the Lord your God will choose. Okay? And then it goes on in quotes, the second half of that verse. However, in one Samuel eight, seven, it says, and the Lord said to Samuel, obey the voice of the people and all that they say to you for they have not rejected you, but they have rejected me from being king over them. Why did God get angry with them? And First Samuel went back in Deuteronomy, he said they could set a king over themselves. Explain that. Gotcha. Yeah. So I think verse 14, back in Deuteronomy 17, is instructive for us because verse 14 says this, when you come to the land, your Lord, the Lord your God is giving you and possess it and dwell in it, and then say, I will set a king over me like all the nations that are around me. So that's the stipulation that is being. Established here. If you go in there and then when you say, I want a king, just like all the other nations, then God says, you may indeed set a king over you. This is not God saying, I'm allowing you. This is good. This is right. You should do this. God is saying, when you get in there and you say, I'm gonna have a king just like all the other nations, have a king, I Okay. You can set a king over you, but he's not saying it's a good thing there. He's like we've been talking about with some of this, he's projecting, this is what's gonna happen. This is what you're going to do, and in light of this, this is what you need to abide by. When we get to one Samuel eight, when they do that, God is going to allow them to do that. So God is going to do what? He's saying in Deuteronomy 17, 14 through 15 here, however, he's not gonna condone it as good, and I don't think he condones it as good back here in Deuteronomy 17. I think he's permitting it. I think he's saying, I will allow this when it happens. But in one Samuel chapter eight, I think we get a better understanding of the tone of what's happening in Deuteronomy. When God says to Samuel, they haven't rejected you, they've rejected me. God's design was not that they should have a human king to be like the other nations. They were to be unlike the other nations, and yet they were. Hungry for that. They wanted to be that way. And so God was gonna allow them to be that way. And we, I think we see some of God saying if you want this here, you can have it in the first King of Israel and King Saul, he gives them the king that they wanted, not the king that was the right king that they needed. And we see that in the selection of David to succeed Saul later. So we'll get there, obviously, but that's what I think is happening. It's good reading it's good attention to detail on here, but I do believe that this is God saying conditionally when you get into the land and say, I want a king just like the other nations, then yeah, you can put a king there. But I don't think God is saying that's a good thing or a prescribed thing here in Deuteronomy 17. Notice in the language too, that it says here, it displeased Samuel verse six says, the thing displeased Samuel when they said this, so Samuel prays to the Lord. And the Lord doesn't say that he's angry about it. He's just stating effect, obey the voice of the people. They've not rejected you. They've rejected me. So in first, one Samuel eight. You see that Samuel's upset. He goes to God with this. God says, matter of fact, this is what happened. I said, I don't know that he's mad so much as he's stating a fact of the matter in Deuteronomy 17. He says, you can do this, but let it be the one whom the Lord will choose one among your brother. So again, Moses is regulating what their expectation should be. He's not necessarily endorsing it. I think there's a difference regulating versus endorsing. I think he's regulating. Yeah, I would agree. I do think though that in, in Deuteronomy 17 you could argue that it would be permissible to put a king over Israel under the right. Circumstances. I'm not gonna hold to this, but I'm just gonna say you could read this and say, yeah. You know what the requirement is that it's gonna be a king that God will choose. What's the problem in one Samuel eight? Well, really, in most of the rest of the new Old Testament from this point on, is that the people don't want a god, a king who is of God's choosing. Right? So I think you could see it that way. I'm not gonna hold it. To that, but I do think you could make that argument. Well, that's a good question. If you've got more questions, podcasts@centix.org. Let's get into our daily Bible reading today. Deuteronomy 23 through 25 and Mark 1451. 3 72. Deuteronomy chapter 23. Help. By the way, guys if you're a lady, please go to Women's Bible study. Oh, yeah. We'd like for you to be there. Yes, your pastors, if you're, if we are your pastors, we would really encourage you to go. Who's preaching today? Pastor Preaching. It's actually a Q and a with myself. I will be there. You're gonna be preaching at Women's Bible. You're ask the questions and answer them asking and answering all the questions. No, Amanda's gonna empty it. And I'm gonna be, you wear your new cowboy boots, all the more reason to go to, I may you wear my new cowboy boots, Whitman's Bible study. See Pastor PJ at Women's Bible Study this Saturday today. If you're hearing this before you're there, which we would encourage you to do that. Read your Bible before you get there and we, you can ask all the questions that you would've sent to podcasts at Compass Sensex. I think parameters on the q and a, right? The Q, yeah. Because I just recently preached on this next passage in Ephesians four about the leaders that the church should have. I just preached on that turn of the year, Amanda said, I don't really wanna rere what you just preached, so why don't you come in? We can do questions about polity and what the church is like. And it really it's broadened to even include all of the Ephesians at large, but that's kind of the gist behind it. Will you accept any questions? We perhaps I will. I will perhaps. Okay. All. Well, there you go. There's, why do you not like street tacos? No, I'm just kidding. Question one. Question one, why do you not like question two? When will you repent? If you're taking notes, and I wish you would. Yeah. Point, point. Water is alright. Sorry. No, be there for sure. Plugs. I'm glad that you plug that. That's great. Yeah. Deuteronomy 23 through 25, so chapter 23. We get some interesting instructions there about who's allowed to be in Israel and part of the assembly, meaning the people there who's included in worship, who's included in those that can be part of God's people. And we find that no one born of a forbidden union may enter the assembly. None of their descendants can enter the assembly of the Lord. This is interesting, even down to the 10th generation, and then he's gonna include the Ammonites and the Moabites next. And you say, well, why does that matter? Well, the Moabites, why that matter wouldn't include Ruth. Ruth was a Moabite, and yet she's gonna be brought into the family. So that goes back to something that we've been kicking around a little bit here, and that is that God has principles, God has general statutes and rules and commandments, but that doesn't mean that there aren't exceptions. When somebody is truly. W desiring to, to be a part of the people of God. And I think we see that in Ruth. Ruth says to her mother-in-law, your God will be my God. Your people will be my people. And I think God honors that even though Ruth as a Moabite is typically would've been forbidden from entering into the people of Israel. Now why is he doing this? I think we see that at the. In verses 14, well, verse 14, he says, because the Lord your God walks in the midst of your camp to deliver you and to give up your enemies before you. Therefore, your camp must be holy. So that's why he doesn't want people born of a forbidden union or these other nations to come into the assembly because he's worried or concern. God's not worried. But God has a concern and a jealousy for his people that these other foreigners would come in and introduce idol worship into the people of Israel, and thereby make them unholy, and he would no longer. Abide with or dwell with his people there. One of the terms that Moses uses consistently, and especially in these last couple cha chapters, is that such and such is an abomination to the Lord your God. And you see that again here in verse 18. Now, we've talked a lot about how do we apply these Old Testament instructions and rules to our present day. I'm gonna suggest that if you see something. Stipulated as an abomination to the Lord. That's something that would be helpful for you to say. That's probably something that I comply one for one in our modern day life. Verse 18 is interesting too. For other reasons. I think just keeping it general. One of the things that I think this talks about, we've talked about this before, with winning the lottery or money from gambling. I think this tells us that the source matters what we bring to the Lord. To give to the Lord. I think he, this is saying that the way that you came about that money does matter and God does care about that. And I think we see that here when he says the fee of this person shouldn't be brought in as an acceptable offering. Abortion. So my Powerball winnings, I don't have to tithe on that. Is that what you're saying? Ah, that's good to know. Yeah. I just came across $10 billion. We've just said, you're gonna have to keep that 10 billion yourself. Have to just keep it. Pastor Peach told me to just don't tell us. No, I don't mean to undo what you're saying. I think you're exactly right. Yeah. Chapter 24. Pastor Rod, you were talking about this, that Moses here is telling them that there's situations where divorce is okay, but Jesus gives us an interpretation on this and talks about the fact that this is because of their hardness of heart. Do you wanna expound upon that a little bit? Sure. So all you have to do is look at this verse, several verses here. Notice that in this law, what God is not doing is saying, here's how I want you to live your lives. I want you to divorce one another and this is fine. And just write a certificate. Send them on their way. Moses is trying to. Create boundaries for them. He says, when a man takes a wife and marries her, and if she finds no favor in his eyes because of some indecency, and there's actually, honestly, there's a little bit of debate about what Moses means by this. And in fact, there were two major schools of thought in the New Testament. One said, if there's anything about her she burns your food. Famously, you might have heard this one. If she burns your food, you can divorce her. And another camp was saying, no. It has to be akin to something on the level of adultery or more. In order to let her go. So even then within the camps of Israel, there was a bit of controversy about what Moses meant by these things. But nevertheless Moses says, if you're gonna do this, here's how it's supposed to happen. And he's protecting future families by saying her former husband who sent her away may not take her back again to be his wife after she has been defiled. That is if she marries another and they have copulation. So Moses is trying to add strictures to the way that Israel's already acting. And again, God is not saying, this is the way I endorse all relationships. He's trying to restrict it so that he protects them against further harm. And we just read this a couple days ago, but in Mark 10, we've already talked about this before, but in Mark 10, Jesus makes. Immediate connections between this command that we're reading in Deuteronomy 24 and the Creation order. And I think that he's expecting the people who he's talking to, the Pharisees specifically to have already made that connection. And so I think if we're reading Deuteronomy 24, I think we should be making those same connections immediately, just like Jesus does in Mark 10 and other gospels. In the rest of chapter 24, Jesus gives a lot of laws that have to do with the daily life of the people of Israel. God cares about that. God cares about small things. He cares about neighborly interactions. He cares about when you loan someone money and how you're gonna come about the repayment of that. He cares about the those that you hire and treating them justly. He cares about the the vulnerable and making sure that you're not going to abuse them or pervert justice that's due them just because they can't do anything to retaliate. And so God cares about even the small things in the. Daily life of Israel. Verse 16 though, note that he says, fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. Each one shall be to put to death for his own sin. We've talked about that numerous times on the podcast, especially this year. It's interesting how themes pop up more and more, but here God is giving I think, additional instruction here to say. Again for you executing justice, you're not gonna put to death an entire family. That's not your prerogative to do that. God has done that. But again we deal with God having the prerogative to do that because he's God and he sees fit and he knows what is just in the situation. But for mankind, they're not to do that. They're not to presume upon the ability to say, I'm gonna put to death this whole family because of the sin of this one father, this one individual, and vice versa. The father's not gonna be put to death for the sins of his son either. So, God is giving some laws of justice here in the rest of chapter 24, at least. Let me just defend a profession that is often not defended. No, I think we should be thankful. I think we should be thankful for lawyers and attorneys and the legal system in the United States because God cares about justice. God cares about things being fair and right, and he cares about those things. Now is the system in the United States perfect. But I'm not saying that. Yeah. Oh, okay. I'm not saying that, but I do think we should be really thankful for those people and let me even just throw in there, my former profession, all the accountants and auditors that may drive you crazy depending on what kind of job you have. They sure do. We should be thankful for them, and that is actually a unique thing in human history. And we should be grateful that justice is at least being attempted to be carried out because God is a God who cares about justice being carried out. That's a great point. I don't think about them enough. Hardly ever think about lawyers and accountants. Let's start. We can, right? Thank you notes. You know what, we do have a practice of doing that every week, so let's just get every lawyer and accountant we know and just start adding them to our list. Just saying, just saying rest of chapter 20 five's a great point then, which is the rest of our Old Testament reading here, we get more laws concerning leverate marriage. And it's interesting that this was a law, but it appears that there was an escape clause. Now. The escape clause wasn't a pretty scene to have your shoe removed and somebody slaps you in the face and spit you in the face in front of the gate there, which the gate was, where all the public business was done. So this would've been a very public display here. It would've been certainly an act of shaming this person. When we get to the Book of Ruth, again, we're gonna see these things unfolding here. We don't see the spitting taking place, but there's the exchanging of the sandal that takes place there. Between Boaz and the other kinsman redeemer that was actually closer to Ruth at the time. But again, God was concerned to care for the widow here. He was concerned to care for the perpetuation of the family name and the family line, the family lineage. But there might have been reasons where a man would say, I'm not willing to perpetuate that. I'm not willing to do that. And there is an out from this without being stoned, without being excluded or cut off from the people of God without being cast out of the, he doesn't even have to bring a sacrifice. This is more of he's wearing a form of disgrace or shame for not fulfilling the duty, but God does allow the brother, in this case of the deceased to say, that's not me. I'm not gonna do that. So we've talked a lot about polygamy and what does God want versus what is actually happening Is this particular set of commands. Actually a command to a polygamist marriage. Well, and that's why I wonder if one of the outs could have been I'm in a marriage and I'm not gonna do this. I don't want to do that. And so, no, I'm not gonna do that. It's equated with shame in that instance because she's gonna spit in his face. But I came to mind as a potential out. I don't know. I'm gonna say that's the best I can give because I don't see, the shame is not, it's not a good thing. We don't value shame the same way they do. I think for them it was very much a form of the way that they operated. It was a social currency, and so for us, we're very individualistic. It doesn. Make a big difference if someone shames us. As long as it's not those who are the closest to us, but for them to be community shamed would've been a pretty big deal. And so I would say that this is a. Even though it doesn't feel as severe as some of the other things, I think it's a very severe response to the obligation the brother has. I don't know if it requires a brother who already has a wife to take on the secondary wifi. I don't know. Scriptures are silent. I was gonna point that out. It doesn't tell us that this is either one way or the other. So if it could have been that if a man was married, then that was the exception clause already built in. He wouldn't have been qualified to be a kinsman redeemer. Yeah. The one thing, I think it was John MacArthur that pointed out is there's this stipulation in verse five if brothers dwell together, what exactly does that mean is a question. Yeah. I think it was John MacArthur who suggested that means that it's a relationship where you have, clearly one of them is married. Because he dies and then his wife is left behind. Right. But the suggestion might be that perhaps this actually is a qualification to say that those are brothers who dwell together, meaning the other brother is not married. Is not married. You know, I haven't done enough research to, to substantiate that, but I believe it was John MacArthur, who I heard that from. And again, we've been talking a lot about what is in keeping with the character of God. That's important for us as we interpret the scriptures to interpret the scriptures in the light of the character of God. And when there are situations where it isn't clear, we don't have it, it's not stipulated there, I think we do have to fall back on who we know him to be as part of the. The hermeneutical approach the interpretive approach to the scriptures to see, I'm gonna interpret the scriptures based on who I know God to be in the rest of the Bible as well. Yeah. And I a great place we can look to do that. I think we talked about this yesterday, but the Book of Ruth Boaz is an incredible character. In fact, I would argue that book really should be called Boaz, not Ruth. It's very patriarchal of being misogynistic, but okay, go ahead. But Boaz is an incredible character in that he is a righteous. Man, he loves God. He is clearly concerned with keeping God's rules and his law. And I'm gonna be of the conviction that Boaz is actually not married. I think there's not indications Sure in there that he's not. And so I think Ruth has given to us an example of how do you do this? How do you do this especially in a society that. Doesn't quite want to obey all of God's laws. Boaz has given to us an example as somebody who is seeking to be as faithful as possible in the situation that he's in. And I think he's a great place to see that carried out well. Yeah, I agree. I'm just saying there's only two books of the Bible that have female titles in it. And here's Pastor Mark's like, you know what I'm taking that away. I'm not calling it Ruth anymore. How about Boaz Ampersand, Ruth, is that acceptable? Yeah. And it's interesting. I was thinking about Ruth, even the redeemer that's there, I don't think we have anything there that. Would indicate that he's married because Boas approaches him and says, the day that you buy the field from the hand of Naomi, you also acquire Ruth the Moabite, the widow of the dead, in order to perpetuate the name of the dead in his inheritance. Then the redeemer said, I cannot redeem it for myself, lest I impair my own inheritance. Take my right of redemption for yourself, for I cannot redeem it. So it's not saying. I already have a family or I already have a wife. He's talking about his inheritance there, which I guess is subject to our interpretation there as well. But ladies, by the way, if you're frustrated with that, you can write into podcasts@compassntx.org and let us know how you feel about the book of Ruth no longer being called The Book of Ruth. Okay? It's one of my favorite books. You said it's your favorite because Boaz is awesome and Ruth is not. 'cause of Bo Boaz. We're obviously joking. We're not changing the title that's above our pay grade on that you don't know. Right. To Crossway, say, dear Crossway as a former intern for the great Al Moler we would like you to change the title. I'm sure they'll immediately do that. Yeah. Yeah. Hey, let's flip over to our New Testament reading Mark, chapter 1451 through 72, mark, chapter 1451 through 72. I guess, let me throw this question out here because this is again. This is very familiar territory. We're dealing with Jesus here before the council. We're dealing with Jesus. The denials of Peter in chapter 15. We're gonna get into the crucifixions. Let me ask you guys, how do you keep this fresh? Because this is something that is the linchpin, it's the hinge point of our faith because this is the events leading up to the crucifixion. This is all of the things, and yet we are so familiar with it. Right. In fact, we're fast approaching Easter season. We're fast approaching when we're going to take time aside as a church to, to focus on the cross and to focus on the empty tomb. We're focused on the cross. Here again, we're reading through. We've got Luke and John still in front of us in our daily Bible reading for this year, and they're going to repeat these same sections. So how should I read this in such a way that I'm not just going, oh, okay. Yeah, I just read this last month with Matthew and now I'm reading it with Mark. I know the story. Jesus dies, but he rises again. This isn't something that everybody can do and not something I'll always be able to do, but one of the things I do right now is read these accounts to my kids, and that one I get to see them respond to it. Yeah, and they've heard these things before. This is not the first Easter where they we've read these passages, but there is a freshness to them. There is a newness, there are questions that come from them that are. Seemingly out of left field, but really our response to them hearing this for kind of the first time, yeah. Again, they've heard it before, but kind of for the first time. And the other thing that is helpful for that is it makes me think, what do I need to teach them specifically? What does somebody like that need to know? And that opens up my mind to new possibilities and keeps me from just skipping over and reading this in a rush pace. That's just one simple example. That's a great idea. Yeah. The thing that I'll do even recently, as often as I read through my Bible, there's a section that I feel good about. It's normally because I'm bringing assumptions to the text that aren't there. And I've been practicing lately challenging my assumptions as I read through the text. I'm looking for details. I'm looking for things that I haven't seen before, and my simple mantra is one layer deeper. Wherever I'm at, I want to go one layer deeper. Scripture has infinite death. Not death. Well, it does have death too depth that you can plumb. It's shallow enough for anyone to really understand and wrap their head around, but there's so much more depth than we give it credit for. So my simple rule of thumb is one layer deeper. What can I see about this that I haven't seen before? What new or novel insights can I uncover? By just simple observation and that usually provides some pretty fun fodder for me, also. Helpful. Is there anything that you'd like to draw our attention to that you found this time with with this section mark? This time I read last is I was trying to remember and also make concrete the relationship between the high priest Caiaphas and the Sanhedrin and trying to crystallize in my mind who's doing what, Caiaphas and Annis and what role they play. So I guess that's another factor too, sometimes. I know a story inside and out. You can ask me about the story, but when it comes down to the nitty gritty details, I'll be like, well, was it, well, who was doing the action here? Yeah. Was it Anna's ca So I have found that I think I know a lot about it, and I have a general sense of it, but I don't have as much mastery over it as I do. So I studied this time Caiaphas Sanhedrin, which is, that's who's here, it's Caiaphas leadership that's being submitted to. And then as I read through here I make notes if I see things that I need to remember for my sake, like, oh, I am when Jesus says I am, and you will see the son of man seated at the right hand of power in coming with the clouds of heaven. I had to say, okay, where's that come from? I remember that's Daniel chapter seven, seven. Yes, actually, yes, it is seven. Or is it nine? It's seven. Seven. Okay. See, things like this that I take for granted, I just, I write down for my sake, and I try to help myself recall these things. He, I think he's also alluding to Psalm one 10 verse one, and so I put those notes in my Bible. I have an Interleave Bible for the very purpose of taking notes. It encourages me to do that, and so I try to do it as much as I can to what? Keep of mind active interleaved. Tell everybody what that, that is. Interleave means there's a blank page inserted between every page of text, which gives you a lot of room to write some people color and do pictures and things like that. I write notes. Oh, that's a beautiful drawing there. What is that? That's a leprechaun. Oh, that's awful. Because this whole thing is magical, bro. No this comes from the tradition. As it cited comes from Jonathan Edwards, who I guess made his own Interleaf Bible and created this whole thing, and I love the idea. So I bought one Crossway is the only one I know who sells an ESV Interleaf Bible. I've got the soft cover one, but they have a really nice leather one that has a, you tie it instead of clip it or whatever. So it's pretty cool. It'd be worth you having. One of the things that jumped out to me this time in this is what the nail in the coffin was for for Jesus, and that is the Daniel seven quotation and they needed the two or three witnesses. We've been reading about that in the Old Testament law, and that's what. Proves to be the two or three witnesses here. The high priest says, what further witnesses do we need? You have heard his blossomy, and so Jesus seals his own fate and steps straight into it, knowingly understanding what he's saying and what he's doing there and that's the charge that they need is comes from the mouth of Jesus himself For me. It's verse 51 and 52. What is that doing there? That account of a young man who was following him and only had a linen cloth and then he runs away. Mm. What is that doing there? It's the only time it shows up. Mm. Pastor pj, you skipped over it. Yeah, he did. I think it's Mark. I, that was, I was just gonna say that's was my conclusion this time. Yeah. Was that It's Mark, because it says in verse 50, they all fled and left him. Oh, sorry. And they all left him and fled. And then 51, there's another person fleeing. Yeah. And I think it is specifically Mark and I think Matthew and Luke are kind to not point out his state as he runs away. Yeah. And also we have to account for Mark's presence. Mark is probably the earliest gospel that we have written and. So it's not as though Mark is hearing the gospel from Paul and Timothy and Silas later on down the road and then coming back and doing his research and writing the gospel. It's not like Mark is, even Luke, who is setting out to write an a, an orderly account. Mark has some connection to where very early on, 'cause Peter doesn't live very long after this, he lives maybe another 30 years. And so Mark's gonna. Be with Peter in such a way that Mark's going to say, Hey, let me write these things down. Peter, what do you remember? And so it seems here that Mark was probably part of the crowd, part of those disciples that were following Jesus, but weren't part of the inner crowd with Jesus. And he's on the outside here, maybe even as a young man, wishing that he was one of the in inside crew going that's the elite. Those are the guys, and they're Jesus. And then he sees this whole thing unfold and he's terrified and he runs away and leaves his clothes behind apparently. So. Yeah, I think this probably is Mark and I think it helps us account for why Mark and Peter have the connection they have and how Mark gets his gospel out as quickly as he does. I. All right, well, let's pray and we'll be done with this episode of the Daily Bible Podcast. God, we are thankful for the way that we can read scripture and get deeper. We're thankful for resources that we have, be it a study bible or a commentary or pastors or friends that can help us understand the text better, and I pray that we would be good bean and that we would dive in deeper every single day as we study your word. That we'd never be satisfied and content with what we already know, but desire to always know more as long as at the end of the day, we can say there's some things that we'll never understand until we're in your presence. And so help us to know that and the things that we can wrap our minds around help us to be those, that labor well, to handle the word of God accurately and to learn as much as we can. We pray this in Jesus' name, amen. Keep bringing those Bibles tuned and get tomorrow for another edition of the Daily Bible Podcast. Don't forget to write a thank you note to your accountant. See ya. Bye.

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