For those looking for a Bible reading plan, each week I post 2 chapters to read per day as a main reading plan, and for anyone who wants to read the whole Bible in 2026, I’ll post the extra chapters to read that week. The main readings will include nearly all of the New Testament, plus Psalms, Proverbs, Ecclesiastes, the Prophets, and a few other Old Testament books.
Reading 3 chapters a day on weekdays and 4 on weekends almost exactly covers the 1,189 chapters of the Bible, so the “extra” readings will be about 9 chapters per week. These readings will cover the Pentateuch, the OT histories, a few other OT books, plus Jude and Revelation from the NT.
Regardless, I hope this schedule encourages others to read and study their Bible more, whatever parts they decide to read. Follow along (or not) any way you choose!
2 chapter a day plan: Monday, June 29: Proverbs 30, Acts 25 Tuesday, June 30: Proverbs 31, Acts 26 Wednesday, July 1: Acts 27 – 28 Thursday, July 2: Joel 1 – 2 Friday, July 3: Joel 3, Amos 1 Saturday, July 4: Amos 2 – 3 Sunday, July 5: Amos 4 – 5
Extra chapters for those reading the whole Bible in 2026: Judges 21, 1 Samuel 1 – 8
The Old Testament prophet Jeremiah faced immense opposition, and in Jeremiah 36:20-25 is recorded an interesting story of King Jehoiakim’s attempts to destroy the prophet’s words, and by extension, God’s words. The king was unable to get his hands on Jeremiah, whose allies helped him to hide, so the king takes a different approach:
“So they went into the court to the king, having put the scroll in the chamber of Elishama the secretary, and they reported all the words to the king. Then the king sent Jehudi to get the scroll, and he took it from the chamber of Elishama the secretary. And Jehudi read it to the king and all the officials who stood beside the king. It was the ninth month, and the king was sitting in the winter house, and there was a fire burning in the fire pot before him. As Jehudi read three or four columns, the king would cut them off with a knife and throw them into the fire in the fire pot, until the entire scroll was consumed in the fire that was in the fire pot. Yet neither the king nor any of his servants who heard all these words was afraid, nor did they tear their garments. Even when Elnathan and Delaiah and Gemariah urged the king not to burn the scroll, he would not listen to them.”
This wasn’t an impulsive, knee-jerk reaction to God’s word, but a deliberate, sustained act of rebellion. This took time, and there’s almost a ceremony to it, as if daring God to stop him. Many Christians today would be outraged if they witnessed something like this. People in positions of authority disrespect God regularly, but imagine if the head of your country burned the Bible publicly on TV, and nobody stopped them, or even objected? Sure, in modern times, people might object on their blog, on social media, or even on smaller TV and radio outlets, but in Jehoiakim’s example, nobody was able to challenge him. He “got away with it.”
This brings up the question of: why does God allow things like this to happen? I’ll suggest a question in response: Would it be a stronger testimony of God’s sovereignty if He had struck King Jehoiakim dead on the spot, or is it a stronger testimony that Jeremiah’s words still exist today all around the world? If the second option is better, the next question is why do we sometimes feel such outrage and lash out (perhaps on our own blog or Facebook page) at such acts? Do we trust God to deal with it, or do we worry that Jehoiakim is right – maybe God doesn’t care?
Part of the scroll Jehoiakim burned may have included these words of Jeremiah about the king himself: “With the burial of a donkey he shall be buried, dragged and dumped beyond the gates of Jerusalem.”[1] And “He shall have none to sit on the throne of David, and his dead body shall be cast out to the heat by day and the frost by night.”[2] Therefore God knew both that justice would be done to Jehoiakim, and also that his burning of the scroll had only symbolic and temporary effect. In contrast, God’s justice and God’s word are eternally immutable and effective. As Isaiah said: “The grass withers, the flower fades, but the word of our God will stand forever.”[3]
There’s also another question for us: if God had chosen in His sovereignty to redeem Jehoiakim, would we be angry like Jonah at the repentance of Nineveh[4], or would we praise God for His profound and measureless grace? The same grace that brought Jeremiah’s words back from the futile fire pot of King Jehoiakim. The grace that was purchased by Christ on the cross.
This word of God will stand as well: “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good.” – Romans 12:19-21
Do we believe it?
[1] Jeremiah 22:19 [2] Jeremiah 36:30 [3] Isaiah 40:8 [4] See my earlier, short post on Jonah’s anger.
The Old Testament prophet Jeremiah lived in a time full of false prophets, where the true word of God was rarely heard. It was also a time where idolatry and sin ran wild among the people of Judah, Jeremiah’s audience, a nation headed for destruction by Babylon, God’s chosen agent to discipline them. Yet the false prophets told the people: “You shall not see the sword, nor shall you have famine, but I will give you assured peace in this place.’”[1] Later, “They say continually to those who despise the word of the LORD, ‘It shall be well with you’; and to everyone who stubbornly follows his own heart, they say, ‘No disaster shall come upon you.’”[2]
These false prophets were essentially telling the people they can do whatever they want, so they don’t need a savior since God was not going to judge them. The false prophets also said that the people don’t need God as Lord, since there would be no negative consequences no matter what they chose to do.
Jeremiah fearlessly confronts these prophets and worked hard to get the people to take him seriously. At one point, God tells Jeremiah to proclaim: “Am I a God at hand, declares the LORD, and not a God far away?”[3] With this question, the LORD lets the people know that they can’t just set him aside as if He doesn’t exist. While God is a God of love, He is also a God of justice, and sin will not be ignored.
Both the Old and New Testaments warn that those who ignore God can infect the broader population. In Deuteronomy 29:18-19, Moses wrote: “Beware lest there be among you a man or woman or clan or tribe whose heart is turning away today from the LORD our God to go and serve the gods of those nations. Beware lest there be among you a root bearing poisonous and bitter fruit, one who, when he hears the words of this sworn covenant, blesses himself in his heart, saying, ‘I shall be safe, though I walk in the stubbornness of my heart.’ This will lead to the sweeping away of moist and dry alike.” [emphasis mine]. The whole church, the “moist and dry alike” can suffer from the influence of members who cast God aside as irrelevant or inconvenient. People who stubbornly insist on their own way.
The New Testament picks up the “root” image from Deuteronomy in Hebrews 12:15 – “See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled”. This verse is in the context of God’s discipline, of understanding that when He judges His own people, it is not a final judgement, but one that is meant to refine them and make them holy. But it is also a reminder that we need to accept God as Lord, by His grace, in order for Him to be our Savior.
Like the false prophets of Jeremiah’s day, modern preachers can also teach that we don’t need Jesus as Lord and Savior. Some of them declare that we are free to do whatever we want because He is a God of love and therefore will never judge us no matter what. These ministers fail to see God’s loving, disciplining hand in our difficulties, feeding the “root of bitterness”.
Other preachers declare that God is a God of love, and therefore if we follow Him, we will be showered with blessings. These ministers see suffering not as discipline, but as a failure on our part to love God, thus making God’s love conditional. This also feeds the “root of bitterness” because there is no way we can meet God’s standard. We will always fall short and without grace all we can experience is frustration. There will never be enough material blessing to keep us satisfied under this theology.
However, we do need Jesus as Savior, and we do need Jesus as Lord, and we also have Jesus as Savior and Lord. We need to live like God is “at hand” and not “far away.” R.C. Sproul used to say Christians need to live “coram Deo” which means “before the face of God” in Latin. Always knowing that we live in God’s presence, that He is “at hand” reminds us not only of our need for Him as Lord and Savior, but also that He more than meets our need because He is a perfect Lord and Savior.
So, when Jeremiah tells us that God asks, “Am I a God at hand, declares the LORD, and not a God far away?” we can reply that we know we always live coram Deo because He is near. Only then can we pull up bitterness by its roots and experience true joy in His presence.
Mahatma Gandhi apparently said this: “I like your Christ; I do not like your Christians. Your Christians are so unlike your Christ.” Unfortunately, sometimes I think he had a point. For example, someone I know with diabetes was told by members of their church that it happened because he was such a sinner. What? It’s shameful that church members would treat the unfortunate this way, but it happens, and it is one of the most inappropriate and discouraging things I can imagine.
In this post, I’ll share 2 examples from the Gospels that show Jesus would never speak, or even think, this way. In fact, His attitude was almost the exact opposite.
The first story comes from John 9:1-7, which says:
“As he passed by, he saw a man blind from birth. And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. We must work the works of him who sent me while it is day; night is coming, when no one can work. As long as I am in the world, I am the light of the world.” Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man’s eyes with the mud and said to him, “Go, wash in the pool of Siloam” (which means Sent). So he went and washed and came back seeing.”
This example is relevant to my story about the diabetic because the disciples in the story are making the same connection between a person’s specific sin and their specific illness that the people talking about the diabetic made. Jesus gave a surprising answer to why the man was born blind – to glorify God by showing His healing power. Although people are too often hasty to assign blame, Jesus’ answer shows that there’s an alternative to drawing a straight line from specific sins to specific problems. And interestingly, the answer could apply to any disabled or sick person: all sicknesses will be gone in paradise, and God will be glorified by all of it. Illness is not evidence of sin; there could be other causes.
Another story comes from Luke 13:1-5, which says:
“There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.””
In this story, Jesus is questioning the assumption that very bad things happen to very bad people, and that if something very bad happens to you, you must be a very bad person. The lesson Jesus is illustrating is that we should never think that the punishment of other sinners should be worse than the punishment we deserve ourselves. Put another way, if we think someone was punished with diabetes because of their sin, what makes someone think they don’t also deserve diabetes (or worse)?
As John Calvin wrote in his commentary on this story:
“This passage is highly useful, were it for no other reason than that this disease is almost natural to us, to be too rigorous and severe in judging of others, and too much disposed to flatter our own faults. The consequence is, that we not only censure with excessive severity the offenses of our brethren; but whenever they meet with any calamity, we condemn them as wicked and reprobate persons.”
Or as the late pastor and author James Boice said about the story:
“We are asking the wrong question. We are saying, ‘God, how could you let this happen to them?’ When the real question should be, ‘God, why hasn’t it happened to me? Why am I still living, sinner that I am?’”
Whether a person suffers calamity or doesn’t isn’t because of anyone’s righteousness, and Jesus doesn’t offer us an explanation about why. He doesn’t have to. Instead, he said “unless you repent, you will all likewise perish”, and implied that one of the things to repent of is thinking that others are “worse sinners” than we are.
Some people who appear righteous end up suffering terribly in this world, while some who are flagrant sinners live prosperous lives. Which brings me to another quote by our Lord Jesus, from Matthew 9:12b-13.
“Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.”
Jesus showed mercy to those who are sick, both physically and spiritually, and so should all of His people. Jesus went out of His way to seek and love the sick and the lost, and so should we.
The Apostle Paul wrote an amazing contrast in 2 Corinthians 4:16-18, which says:
“So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.”
On the one hand, there are things that are transient, described as: outer, wasting away, light, momentary, affliction, and seen.
On the other hand, what is eternal is: inner, being renewed, weighty, glorious, beyond all comparison, and unseen.
These things are part of each of us, but what is eternal matters infinitely more than the other. Don’t confuse the two, or you may lose heart because Paul earlier assured us in verse 14 that “he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence.” At that time, only what is eternal will remain.
