Free Daily Bible Study Podcast

Numbers 20 | Psalms 58–59 | Isaiah 9 | James 3

It takes only four verses here in Numbers 20 to disqualify the great Moses from entering into the Promised Land. It wasn’t that there was anything wrong with Moses’s striking the rock with his staff to bring forth water, since he had previously done that in strict accordance with God’s own commandment back in Exodus 17:1–7.

But this time was different. We don’t know what provoked his frustration, but Moses and Aaron rise up to defy the people of Israel, saying, “Hear now, you rebels: shall we bring water for you out of this rock?” (Num. 20:10). In a moment of hot anger, Moses and Aaron stole the glory from Yahweh as the holy God who gave his people water to drink. The two essentially said, “You ingrates! Do you not recognize how much we have given to you these long years?” And in response, Yahweh swore that Moses and Aaron would never enter into the Promised Land because of what they had done.

As we reflect on this story, we should first be reminded to pray for our spiritual leaders. Do not too quickly overlook Moses’s longsuffering patience throughout his leadership of Israel through the wilderness, despite their many grumblings and personal attacks against him along the way. Up to this point, through everything Moses had endured, he had never failed to uphold Yahweh as holy. Similarly, our pastors, elders, and deacons carry a heavy burden, and yet they labor selflessly for years to present us complete in Christ on the last day. Nevertheless, a long, faithful ministry can fall to pieces in a single, sinful moment. Pray that God would give our leaders grace not to stumble as Moses did.

Second, we should take heed of the fact that not even Moses escaped judgment for profaning Yahweh’s holiness. Moses was not an indispensable part of God’s plan for this world, and if he wasn’t, then you and I should recognize that we aren’t either. God knows all that we do—especially if he has granted us positions of leadership—and his judgment will surely come for those who do not repent.

But finally, we should not miss the glimmer of gospel light shining from this story. Moses sealed his fate by striking the rock so that water poured out, but Paul tells us that Jesus was the Rock (1 Cor. 10:4). John, then, bears witness that when Jesus was struck while on the cross, water poured out from his side along with his blood (John 19:31–37).

Because Jesus has ultimately succeeded, we cannot fail, because God credits his Christ’s righteousness to the account of all who believe on him. Therefore, those who trust in Christ will never be excluded from the ultimate promised land—that is, the New Jerusalem that will come down from heaven on the last day (Rev. 21).

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Numbers 19 | Psalms 56–57 | Isaiah 8 | James 2

As in Numbers 5:1–4, Yahweh commands again here in Numbers 19 that anyone who has any contact with the dead must remain outside the camp until he or she has been purified. The context of Numbers 19 is interesting, since in the next chapter, Numbers 20, we read about the deaths of both Miriam and Aaron. It is possible that the older generation of people who set out from Egypt are beginning to die off, and Yahweh wants the people of Israel to know exactly how they are to deal with their increasing contact with the dead.

So, in Numbers 19, Yahweh offers the solution for how Israelites who have come in contact with the dead may be cleansed: although the Israelites were still considered unclean for seven days (Num. 19:11), they could be cleansed by washing with water on the third and seventh days of their uncleanness (Num. 19:12). This would not be just any water, but water mixed with the ashes of a burnt red heifer (Num. 19:10)—and not just any red heifer, but a red heifer “without defect, in which there is no blemish, and on which a yoke has never come” (Num. 19:2).

As we have already seen a few times in the books of Leviticus and Numbers, Yahweh hates death, and death defiles his holiness. Death was never meant to be a part of creation, but rather it invaded God’s creation as a horrific byproduct of sin.

Providing for the ashes of the unblemished red heifer, then, is yet one more layer to the complex framework of purity and holiness, since it is no small thing to dwell in the presence of God. Yahweh saw that cleansing from contact with the dead would be a frequent need, and so he commanded that his people have ready access to a pile of red heifer ashes, which served functionally as an “instant sin offering,” available in a clean place outside the camp (Num. 19:9).1

But even though the system Yahweh establishes is perfect, Yahweh’s people are not. They are unable to keep the demands placed on them by this rigorous plan for cleanness in the presence of Yahweh, and Yahweh will eventually see fit to introduce a better, more permanent solution for making his people clean and holy before him.

Therefore, the author of the book of Hebrews addresses the ashes of the heifer directly: “For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God” (Heb. 9:13–14).

Through Christ, you have been cleansed so that you might serve the living, holy God.

1 Gordon J. Wenham, Numbers, TOTC (Downers Grove, IL: Intervarsity Press, 1981), 164.

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Numbers 17–18 | Psalm 55 | Isaiah 7 | James 1

In the first ten chapters of Numbers, Yahweh established multiple physical boundaries to protect his holiness. But Israel’s many rebellions—capped off by the rebellion of Korah in Numbers 16—raise serious questions about whether Yahweh would allow the same protocols to continue. Since Korah had been a Kohathite, would the Kohathites retain their call to ministry? Would Yahweh elevate the other clans of Levi, or would he scrap the system altogether and start with something new? We find the people of Israel in a panic, asking Moses, “Everyone who comes near, who comes near to the tabernacle of the LORD, shall die. Are we all to perish?” (Num. 17:13).

So, Yahweh commands that each of the twelve tribes provide a staff marked with their tribe’s name, except that Yahweh instructed the tribe of Levi to write the name Aaron on their staff (Num. 17:1–3). Then, Moses takes the staffs from each tribal chief and deposits them overnight in the tabernacle (Num. 17:6–7). To display beyond any shadow of a doubt that Yahweh had indeed chosen the sons of Aaron alone to come near to him as priests in his tabernacle, Yahweh causes Aaron’s staff—and only Aaron’s staff—to sprout with buds, blossoms, and ripe almonds (Num. 17:8).

The specific sign that Yahweh selects to demonstrate his choosing the sons of Aaron alone to be priests is fascinating. Here, we see Yahweh literally giving new life to a dead tree branch (i.e., a wooden staff) by causing it to sprout, and every other dead branch is removed from Yahweh’s presence.

This story sheds light on what Jesus meant in John 15 when he explained that he was the true vine: “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. If anyone does not abide in me he is like a branch and withers; and the branches are gathered, thrown into the fire, and burned” (John 15:5–6).

We never approach God on our own terms; God sets the terms for the way in which we may draw near. Formerly, God called a small group of people, all descended from one man, Aaron, as those who had the unique privilege of drawing near to him. And still today, Jesus warns that any who do not abide in him will be gathered up and taken away, just like the eleven other staffs of Israel’s tribes—and more, such people will be cast into the fire and burned.

But Jesus also announces the good news of the gospel here: anyone who abides in Jesus will bear much fruit, sprouting with buds and blossoms and almonds like Aaron’s staff. Jesus came to give new, supernatural life to dead branches like you and me.

And so, little children: Abide in him.

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Numbers 16 | Psalms 52, 53, & 54 | Isaiah 6 | Hebrews 13

In Numbers 4, Yahweh had given privileges to the Kohathites above all Israel—and even above the other clans of the tribe of Levi, Gershon and Merari—but he had also given them specific limitations. While the Kohathites were never classified as holy, they alone held the responsibility to carry the holy furniture within the tabernacle from campsite to campsite, but they were forbidden from looking upon the furniture under any circumstances, lest they die (Num. 4:15, 17–20).

And yet in Numbers 16:1, we see a mutiny led by none other than a Kohathite, a man named Korah, who challenges the position and authority of Moses directly: “You have gone too far! For all in the congregation are holy, every one of them, and the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD?” (Num. 16:3).

Moses understands that their criticism is leveled not only at him but also at Aaron, who was made holy for the sake of his priestly duties, and then ultimately at Yahweh himself (Num. 16:11). To prove his innocence, Moses tells Korah and the 250 prominent Israelites who joined the rebel to bring near (qarab, Num. 16:17) an incense censer.

This is exactly the situation that Yahweh had warned against, where outsiders (zûr, Num. 16:40) who were unauthorized to approach Yahweh march right into his presence, insisting on their own holiness. Indeed, if anyone ought to have understood this principle, the Kohathites should have, since they were charged with putting to death outsiders who approached the tabernacle (Num. 1:51).

Outraged, Yahweh opens up the earth to swallow some of the rebels alive (Num. 16:28–34), and he sends fire from his presence to consume the 250 who presumed to offer incense in his presence (Num. 16:35). The next day, another 14,700 die as a plague sweeps through a group of people who murmured against Moses that he killed “the people of the LORD” (Num. 16:41) until Aaron himself can make atonement for the people.

From this story, we learn first that Yahweh is deadly serious about the sanctity of his holiness. Anyone who dares to presume upon his holiness is guilty of a wicked crime. Second, we learn that Yahweh’s people—and especially the leaders whom Yahweh has appointed—need to prepare themselves for personal attacks from people who dishonor Yahweh’s holiness.

But more than anything, we learn how distant we are from Yahweh’s holiness. The better we see how far short we fall of the holiness of God, the more clearly we recognize the mercy of Jesus who died to make us holy.

The fact that Jesus came to make you holy doesn’t give you the right to reject authority he has set up over you. Our privileges in Christ should lead us to grateful humility, never to prideful, power-hungry entitlement.

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Numbers 15 | Psalm 51 | Isaiah 5 | Hebrews 12

In our meditation for Leviticus 4, we observed that sin offerings (Lev. 4:2, 13, 22, 27) and guilt offerings (Lev. 5:14, 17; 6:4) only atoned for unintentional sins—that is, the kind of sins that were committed either without the knowledge that a particular action was forbidden or without the knowledge that an action was defrauding or hurting someone.

For other sins—that is, for sins committed in full knowledge of both the sinfulness of an action as well as the harm that was being inflicted upon someone else—God did not provide any atoning sacrifice. These were classified as “high-handed” sins, as though someone were lifting up his hands to flip off God in heaven while committing the sin: “But the person who does anything with a high hand, whether he is a native or a sojourner, reviles the LORD, and that person shall be cut off from among his people. Because he has despised the word of the LORD and has broken his commandment, that person shall be utterly cut off; his iniquity shall be on him” (Num. 15:30–31).

This passage about high-handed sins helps to explain the story that immediately follows in Numbers 15:32–36, where Yahweh commands that a man who is caught gathering sticks on the Sabbath should be put to death. Having just received the law from Sinai, there is no possibility that this man was unaware of the commandment to rest from work on the Sabbath.

And beyond that, by working on the Sabbath, this man was defrauding Yahweh of his rightful glory by refusing to rest. This man had lifted his hands in contempt against Yahweh, and his swift and severe punishment was totally just.

But we must compare this passage with Psalm 51, one of the other readings for today from the M’Cheyne Bible Reading Plan. There, we see David’s prayer when he is caught in the high-handed sin of taking Bathsheba, Uriah’s wife. In this prayer, David recognizes that no sacrifice exists to atone for his sins: “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering” (Ps. 51:16).

Nevertheless, Yahweh extends mercy to David. Why? Ultimately, because of nothing more than Yahweh’s free grace toward a wretched sinner, but also because David humbled himself before Yahweh: “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Ps. 51:17). David threw himself at the mercy of Yahweh, knowing that he deserved death, but pleading for forgiveness anyway.

If David had no assurance that he could be forgiven but entrusted himself to Yahweh anyway, then what excuse do we have if we refuse to come before Yahweh’s ultimate, once-for-all sacrifice of his Son Jesus Christ to ask forgiveness for our own high-handed sins?

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Numbers 14 | Psalm 50 | Isaiah 3–4 | Hebrews 11

If things started to fall apart in Numbers 12, it’s in Numbers 13 and 14 that the situation in Israel completely unravels. Ever since Yahweh promised Abraham he would give Abraham’s offspring the land of Canaan as an everlasting possession (Gen. 12:7, 15:7–21, 17:8), there had really only been one objective for Israel: to take possession of the inheritance Yahweh was giving to them.

Yet somehow, when the time comes for the spies sent into the land to inspire the people of Israel to take hold of their inheritance, they instead rebel against Yahweh, refusing to enter into the land because of their fear of its inhabitants. They even go so far as to claim that the Nephilim from Genesis 6:4 still exist in the land, ready to stomp on Israel like grasshoppers (Num. 13:33).

Certainly, there were seven nations who existed in Canaan, all of whom were more numerous and stronger than Israel (Deut. 7:1), and the peoples of Canaan did live in fortified cities. But, these same Israelites had seen Yahweh deliver them out of Egypt through great signs and wonders, declaring war on Egypt through plagues and shattering the mighty Egyptian army in a single blow in the Red Sea. It is no wonder that we read Yahweh exclaiming, “How long will this people despise me?” and “How long shall this wicked congregation grumble against me?” (Num. 14:11, 27).

Still, two bright spots shine in this story. First, two of the spies—Caleb and Joshua—do not go along with the other spies but instead give a good report, encouraging Israel to move forward and take possession of their inheritance. For this, only Caleb and Joshua will eventually enter into the Promised Land, leaving the other spies to die in the wilderness along with the rest of Israel (including Moses), and Joshua will in fact take over leadership of Israel from Moses. This story is an important part of his development and preparation for leading Israel, as we will see in the book of Joshua.

Second, Moses once again intercedes on behalf of Israel, keeping Yahweh from wiping them out and starting over with only Moses. Moses’s prayer in Numbers 14:13–19 is a masterclass in prayer, and worthy of careful study.

And in doing this, Moses also gives us a picture of what it looks like for the Son to intercede on our behalf before the Father. Despite the horrible sin they had just committed, Israel’s advocate successfully intercedes for them and secures their pardon.

Meditate, then, on Romans 8:34: “Who is to condemn [us]? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.”

The gospel announces this good news: We have a mediator who is even greater than Moses.

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Numbers 12–13 | Psalm 49 | Isaiah 2 | Hebrews 10

Numbers 12 is where things start to fall apart. Through all of Numbers—and through Exodus and Leviticus before that—we have seen Yahweh establish a highly organized arrangement in the camp of Israel, allowing his holiness to dwell in the midst of sinful people. To keep his holiness free from desecration—and to keep the Israelites from being destroyed by his holiness—he has called certain people to be near to him in different degrees.

But beginning in Numbers 12, various factions begin to challenge the system Yahweh has established—and specifically, they direct much of their criticism to Moses out of envy for the privileged nearness to Yahweh he enjoys. What’s worst about this situation is that the criticism of Moses begins with those closest to him: his brother, Aaron, and his sister, Miriam.

The specific challenge that Miriam and Aaron raise relates to Moses’s prophetic ministry, arguing that Yahweh has spoken through many people, and not only through Moses (Num. 12:2). It seems, though, that their criticism stems from their disapproval of Moses’s Cushite wife (Num. 12:1). Yahweh had no problem with Moses’s marriage, as he makes clear, so this is most likely a petty, personal issue that Miriam and Aaron had with Moses’s wife.

Yahweh responds partially by defending Moses, but the main thing Yahweh does is to reestablish his boundaries for dwelling in the midst of Israel. If anyone will serve as prophet, Yahweh insists that he will make that calling known to the prophet (Num. 12:6).

In fact, that is exactly what had happened in Numbers 11—Yahweh made seventy of the elders of Israel to be prophets, even overlooking the fact that Eldad and Medad hadn’t gone outside the camp as they were supposed to do. It is Yahweh’s prerogative—and Yahweh’s alone—to put his Spirit on someone so that that person may speak in his name.

And that is what Yahweh found so offensive. From all people, Yahweh had appointed Moses alone to serve a special role as the mediator of the covenant he was forming with Israel. With Moses, Yahweh had chosen to speak mouth to mouth—not like a common prophet who has an occasional dream or vision, but as a friend (Ex. 33:11). To criticize Moses was to criticize Yahweh for his choice of mediator. For Yahweh, this criticism was personal.

In this we see a glimpse of how the Father feels about his Son. Where Moses was faithful in the house (Num. 12:7), we’re told that Jesus is the builder of the house (Heb. 3:3). Not only has the Father chosen Jesus to be the mediator of the new covenant, but Jesus is the Father’s beloved, only begotten Son.

This is why all religions cannot be equal. Infinitely more than even with Moses, the Father takes the honor and glory of his Son personally.

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Numbers 11 | Psalm 48 | Isaiah 1 | Hebrews 9

The resting of the Spirit on the seventy elders of Israel is a fascinating example of the expansion—and limitations—of the Holy Spirit’s ministry under the old covenant. In Numbers 11, Yahweh instructs Moses to gather seventy elders of Israel, explaining that “I will take some of the Spirit that is on you and put it on them, and they shall bear the burden of the people with you, so that you may not bear it yourself alone” (Num. 11:17).

This event sounds similar to the story we read in Exodus 18, where Moses’s father-in-law, Jethro, gives Moses advice to split out the work of judging the disputes of the people by appointing men as chiefs over thousands, hundreds, fifties, and tens (Ex. 18:21), so that only the cases that are too difficult for those judges would ever make it to the hearing of Moses. This marked a wise transition in the way that Moses led his people, and we see a beautiful example of common wisdom in that story.

But here in Numbers 11, we see that Yahweh himself (not Jethro or any other human being) initiates this change, and not only that, but he promises to put a portion of his Spirit on these seventy elders. So, let’s put this in perspective of the larger development of salvation history. God’s holy presence dwelt freely in perfect communion with Adam and Eve until they sinned, and God expelled them from the Garden of Eden. Then, God announced a further withdrawal of his Spirit from humankind immediately before the flood (Gen. 6:3). No longer would Yahweh’s Spirit interact generally with the whole world, but he only dealt with specific mediators, who prophesied to the world on God’s behalf—first Noah, then Abraham.

For many years, Moses has been the only covenant mediator, speaking face-to-face with God, but now Yahweh calls seventy other elders into a direct experience of his Spirit. More than that, even Eldad and Medad received the Spirit, despite the fact that they remained in the camp. We see in this passage a clear expansion of the number of people with whom Yahweh is dealing directly.

And yet, the roles that Yahweh gave each group of Levites are still fixed in place, and the priests are still the only ones in all of Israel (aside from Moses) who are allowed into the tablernacle. Later, when Korah and a few others rebel against Moses in Numbers 16, claiming that all in the congregation are equally holy, Yahweh is so offended that he opens up the ground to swallow them whole. Even the high priest Aaron cannot presume to speak for Yahweh as a prophet, as we will see tomorrow in Numbers 12.

In light of this, what does it mean to know that all Christians have been baptized in the Spirit since Pentecost (1 Cor. 12:13)?

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Numbers 10 | Psalms 46–47 | Song of Songs 8 | Hebrews 8

Up to this point in the book of Numbers, we have mainly seen how Yahweh has organized how the camp will function, with his holiness at the center, in the midst of his people. In Numbers 10, we finally see Israel actually pack up their camp to move to the next site (Num. 10:33–36), according to wherever the cloud of Yahweh would rest (Num. 9:15–23).

The two primary purposes for the silver trumpets, then, are for summoning the congregation or for breaking camp (Num. 10:2). Additionally, the priests could use the silver trumpets to sound a battle alarm (Num. 10:5–9) or to signal the beginning of feasts (Num. 10:10). From the way this is written, it sounds like building these silver trumpets was the last thing that the Israelites did before breaking camp to move to the next campsite, marching in the order that had been laid out back in Numbers 2. But in fact, there isn’t an explicit mention that the trumpets were used according to these commandments.

So, it is an interesting study to find other places where the Bible talks about the use of a trumpet—including in Psalm 47, one of the other readings for today on the full M’Cheyne Bible Reading Plan: “God has gone up with a shout, the LORD with the sound of a trumpet” (Ps. 47:5). In the context, this seems like a battle cry, since Psalm 47 speaks about how Yahweh subdued the nations (Ps. 47:3) and that Yahweh reigns over them as King of the whole earth (Psalm 47:6–7).

Perhaps this is the idea behind what Moses said every time the ark of God set out: “Arise, O LORD, and let your enemies be scattered, and let those who hate you flee before you” (Num. 10:35). The trumpet sounded the battle alarm every time the camp broke and the ark moved.

We see a trumpet in one more place, with a similar theme to what we see elsewhere in the Bible: “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God” (1 Thess. 4:16). In Psalm 47, God had “gone up with a shout,” and now Jesus “descends from heaven with a cry of command”—and again, with a trumpet. So, why the trumpet?

The trumpet will sound because Jesus is summoning his people to himself. The trumpet will sound because Jesus is breaking camp from heaven, bringing his people into their inheritance. The trumpet will sound because Jesus is returning to scatter his enemies once and for all. And the trumpet will sound because Jesus is ushering us into the eternal wedding feast of the Lamb.

Brothers and sisters, “encourage one another with these words” (1 Thess. 4:18).

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Numbers 9 | Psalm 45 | Song of Songs 7 | Hebrews 7

The observance of the Passover in Numbers 9 illustrates a principle we have seen throughout our study of Numbers. Yahweh is careful to protect his own holiness, so that he does not allow anyone who has become unclean through touching a dead body to participate in the Passover feast. He explicitly commands that the Israelites should keep the Passover “according to all its statutes and all its rules you shall keep it” (Num. 9:3).

And as it happened, a few people had touched a dead body, so they were unable to keep the Passover at that time. Admirably, they wanted to keep the Passover so much that they approached Moses and asked him if there was anything they could do to keep the Passover, despite their unclean status.

Here’s the principle we have seen again and again in Numbers: on the one hand, Yahweh protects his own holiness. But on the other hand, Yahweh relentlessly pushes against those boundaries, always seeking to find new ways to enjoy fellowship and communion with his people. So in this case, Yahweh establishes an alternate time for people who had been unclean or on a long journey to keep the Passover. Despite all his explicit calendar rules, Yahweh is nevertheless willing to make a provision to allow more people to remember and celebrate how he had brought them out of Egypt.

Through all of this, we see Yahweh’s love for his people straining in his holiness. He is never willing to compromise his holiness, but at every turn he seeks out ways to bridge the gap between himself and his people.

We saw it in the way Yahweh placed his tabernacle directly in the midst of his people but yet set up the Levites to guard against any unauthorized entry into it. We saw it in the way Yahweh appointed specific priests who would mediate between himself and the people, bringing sacrifices to purify his people of their sins. We saw it in the privilege of bringing the Levites near but strictly warning them not to look on the holy things in the tabernacle, lest they die. We saw it in the way Yahweh insisted that any who were unclean should dwell outside the camp but how he established an allowance for anyone—young or old, male or female, from any tribe—to be made holy through the Nazirite vow.

Ultimately, the gap between Yahweh’s holiness and his love must be bridged, without compromising either side. If Yahweh merely overlooks sin, his righteousness is forever defiled. But if Yahweh refuses to seek the salvation of his people, helpless sinners like you and me have no hope in this world or the next.

This dilemma will require nothing less than for the Holy One of Israel to became sin for us, bearing the curse of our sin and giving us his righteousness.

Scripture quotations are from The Holy Bible, English Standard Version copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.