Broken Cisterns Can Hold No Water

Sometimes word pictures in the Bible weren’t written for people like me.  In my life I haven’t thought much of cisterns, but the Old Testament prophets Isaiah and Jeremiah refer to them a few times in their prophecies, and Jeremiah ends up thrown into one.  To Jeremiah’s original audience, and others living now, the meaning behind these pictures might be obvious.  But for me, it took a little research.

A cistern-centered comparison in Jeremiah 3:12-13 particularly drew my attention, where broken cisterns are used as a picture of false religion and idolatry:

Be appalled, O heavens, at this;
            be shocked, be utterly desolate,
            declares the LORD,
for my people have committed two evils:
they have forsaken me,
            the fountain of living waters,
and hewed out cisterns for themselves,
            broken cisterns that can hold no water.”

God is the “fountain of living waters,” but how is false religion like “broken cisterns”?

Looking up “cistern” in the American Heritage Dictionary I find it is: “A receptacle for holding water or other liquid, especially a tank for catching and storing rainwater.”  So, a cistern is not a fountain, a source of water, but instead is dependent on another source (usually rain) for its water.  So, Jeremiah’s accusation is that false religion can’t create its own water, which brings us to the second point…

The false religions of Judah in Jeremiah’s day weren’t even good cisterns – they were broken.  While a cistern is a vessel for storing water in reserve when there is no rain, when broken it’s not even that.  Even with another source of water, putting it into a broken cistern was no better than pouring it out into the sand.  Jeremiah’s second accusation is that false religion can’t even store good things from other sources.  The picture here is that if they took parts of true worship and mixed them with other religions, not only were the other religions wasted, but whatever they would have gained from God is also wasted.

Without God, many things are like broken cisterns.  Things that make us happy in this world are temporary and require our Creator God to provide us with more.  A food you like might satisfy you for a while, but eventually you need to find more food.  Rain may satisfy your garden plants, but eventually they will need more water.  Money may seem alluring for its own sake, but it only buys things that are temporary like everything else.

In Jeremiah 2:18, he tells the people not to look anywhere other than the true God of Israel for the source of living water and eternal satisfaction:

And now what do you gain by going to Egypt
            to drink the waters of the Nile?
Or what do you gain by going to Assyria
            to drink the waters of the Euphrates?”

Like a cistern, even the Nile and Euphrates only get their water from some other source.  They can’t make their own, and God can even determine if the rivers are empty or full.  Later, in Jeremiah 14:2-3, he says that because Judah had forsaken God, He had caused a drought, and therefore:

Judah mourns,
            and her gates languish;
her people lament on the ground,
            and the cry of Jerusalem goes up.
Her nobles send their servants for water;
            they come to the cisterns;
they find no water;
            they return with their vessels empty;
they are ashamed and confounded
            and cover their heads.”

The people mourned their earthly problem but did not care about their spiritual problem which is infinitely more important.  No provision – any science, philosophy, or religion – can defend against a drought caused by forsaking God, because false gods – anything we put in His place – cannot deliver rain.  They are but broken cisterns.

Consider that if there is no Creator behind the workings of nature, or if that Creator doesn’t care about us, why should we expect the world to act in ways that predictably bless us, instead of just being completely unpredictable and random?  Why do things seem to work most of the time?  Rain, friction, food, gravity, math, and on and on.  Fortunately, our God “sends rain on the just and on the unjust,”[1] and to His own He gives “a spring of water welling up to eternal life”[2]

He calls all people to know Him as “the fountain of living waters.”  No cistern needed.

Soli Deo Gloria


[1] Matthew 5:45
[2] John 4:14

Daily Readings for November 17 – 23

Fellow travelers:

Here is the list of readings for this week: 2 chapters to read per day as the main reading plan, and extra chapters for anyone who wants to read the whole Bible in 2025.  I hope this encourages others to read and study their Bible more, whatever parts they decide to read.

Follow along (or not) any way you choose!  Also, let me know if you’re interested in me doing this again next year with a different order of books.

2 chapter a day plan:

Monday, November 17: 1 Timothy 3-4
Tuesday, November 18: 1 Timothy 5-6
Wednesday, November 19: 2 Timothy 1-2
Thursday, November 20: 2 Timothy 3-4
Friday, November 21: Titus 1-2
Saturday, November 22: Titus 3, Hebrews 1
Sunday, November 23: Hebrews 2-3

Extra chapters for those reading the whole Bible this year:
Amos 3-9, Obadiah

Edom’s Grudge Match

Does life seem unfair?  Have you ever lost a game to a cheater?  Or were passed over for a promotion by someone you consider unethical?  Or did someone you just don’t like get something you wanted?  There are many reasons we might hold a grudge.

Esau, son of Isaac and Rebekah, surely felt that way about his twin brother Jacob.  The rivalry of these boys began as early as their birth.  Esau was born first, but Jacob came right after, holding on to Esau’s heel.[1]  The name Jacob can mean “he takes by the heel,” but also it can mean “he cheats.”  The twins even had a rivalry over the favor of their parents: “Isaac loved Esau because he ate of his game, but Rebekah loved Jacob.[2]

Esau, as the firstborn (barely), was entitled to a double portion of inheritance, but he found that Jacob was still grasping at his heel, as told in Genesis 25:29-34 – 

Once when Jacob was cooking stew, Esau came in from the field, and he was exhausted.  And Esau said to Jacob, “Let me eat some of that red stew, for I am exhausted!” (Therefore his name was called Edom[3].)  Jacob said, “Sell me your birthright now.”  Esau said, “I am about to die; of what use is a birthright to me?”  Jacob said, “Swear to me now.” So he swore to him and sold his birthright to Jacob.  Then Jacob gave Esau bread and lentil stew, and he ate and drank and rose and went his way. Thus Esau despised his birthright.

Instead of a double inheritance, desperate Esau got only a meal of stew.  There’s more to this story, but the rivalry continued through centuries in a grudge held by Esau’s descendants (the nation of Edom) against Jacob’s descendants (the nation of Israel).  The one-chapter Old Testament book of Obadiah is a response to Edom’s schadenfreude[4] over Judah and Israel’s problems.

This short book is worth a read, but it is essentially a condemnation of Edom for their hate of Jacob’s descendants, summarized well in verse 10:

Because of the violence done to your brother Jacob,
            shame shall cover you,
            and you shall be cut off forever.

Photo by Hugo Fergusson on Unsplash

Under God’s judgement for a long-held grudge, the nation of Edom no longer existed by Jesus’ time.  Therefore, the message of Obadiah is that, even with all the reasons Esau may have had to justify it, his grudge was unjustified.  God’s favor is not a function of whether we deserve it, but a function of His mercy given to those who do not deserve it, and He expects us to treat others with the same love and mercy.  While God’s love for us is unconditional and purchased for us by Jesus on the cross, Jesus did say in Matthew 6:14 –

For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.”

Mercy is better than any grudge.


[1] Genesis 25:24-26
[2] Genesis 25:28
[3] The words for Edom and red are similar in Hebrew
[4] Enjoyment of someone else’s misfortune.

Radical Forgiveness

Sometimes in the Bible events are simply recorded without much commentary on their significance, but if we look hard enough, there’s often context somewhere else in the book.  An example of this is Acts 21:8, which says:

On the next day we departed and came to Caesarea, and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him.

Here Acts is telling us about one of Paul’s last missionary journeys, and the “we” included a few people, including Luke, the author of the gospel by his name and of Acts, and Paul, who we know as the author of much of the New Testament and as founder of many of Christianity’s first churches.  Luke doesn’t seem to think of the verse above as very significant since he spends so few words on it.  There’s really no further comment on this living arrangement.  However, there’s more to it.

The apostle Paul didn’t always go by that name and if we investigate his past, we uncover more of the meaning in Acts 21:8.  The first time he appears in Acts is as Saul, who presided over the death by stoning of Stephen, a prominent Christian disciple.  After Stephen gave a public sermon to a Jewish crowd in Jerusalem, the crowd took what he said as blasphemy, and then Luke wrote this: “Then they cast him out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul.”[1]

While we don’t read of Saul actually casting stones, he approved of Stephen’s death and likely saw it as a great victory because at this time, Saul was a zealous Pharisee and persecutor of the young church.  Just a bit later in Acts (and right before his conversion) we read of Saul “breathing threats and murder against the disciples of the Lord.[2]  Saul certainly would have loved to get his hands on one of the 12 apostles, but others close to them would be fine as well.  Killing Stephen, as one of the 7 original deacons of the church, would have pleased Saul.

Who were these deacons?  We learn, also in Acts, that the widows of Greek-speaking Jews (Hellenists) “were being neglected in the daily distribution.”[3]  The apostles had stretched themselves too thin, so distribution of food and other aid was being neglected.  The solution was to name “seven men of good repute, full of the Spirit and of wisdom[4] as deacons to better handle the distributions, allowing the apostles to focus on their preaching ministry.  These seven men were “Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch.”[5] [bold mine]

So, Stephen, who Saul/Paul was pleased to see martyred, and Philip served together as deacons in the Jerusalem church.  We don’t know if they knew each other before this or how long they served together, but there must have been some kinship there.  Serving together creates bonds of fellowship.  And this brings us back to Acts 21:8.

On the next day we departed and came to Caesarea, and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him.

Luke doesn’t describe what was going on in Philip’s head, but from the rest of Acts above we know that Philip was welcoming a murderer into his house who oversaw his associate’s death.  Luke records no tension, no confrontation, no hard feelings.  Just that Paul (no longer Saul) was able to stay with Philip for some time.  What he doesn’t explain is that these two evangelists love Jesus and are able to forgive each other any sin because of the forgiveness Jesus gave to them.  Instead of bitterness, Philip may have instead felt joy that God was able to work so powerfully in Paul’s life.  The former murderer of Christians was now a Christian missionary.

This reminds me of a saying I found online (unsourced):

“The apostle Paul entered heaven to the cheers of those he martyred.
That’s how the gospel works”

In the gospel, all sins others commit against us are forgivable, just as Jesus can forgive us any of our sin because He paid the price for all of them.  In Philip’s case, even though Paul murdered his friend, God gave enough grace that Philip could forgive, and Luke can record Paul moving in without any additional comment.  Also, even Stephen is able to forgive Paul.

It’s hard to love someone if you can’t first forgive them, and we’re commanded to love everyone.  So, is our ability to forgive as radical and complete as Philip’s?  Are we willing to welcome into the church, and into heaven, our worst enemies?  Maybe we have someone specific in mind as we read this who drives us nuts.  Can we forgive them?  For most of us, these are very hard questions, therefore, pray that God can show us more of His grace and enable it to share it with others.  Whoever they are.

We know it’s possible with God’s help.


[1] Acts 7:58
[2] Acts 9:1
[3] Acts 6:1
[4] Acts 6:3
[5] Acts 6:5

The Kingdom Jesus Wants

At the beginning of Jesus’ public ministry, He spent 40 days alone in the wilderness and at the end of this time was confronted directly by the devil with three temptations.  In the first, the temptation was to fulfill His physical need for food.  In the second, to display His power presumptuously.  This post will focus on the third temptation, as recorded in Matthew 4:8-10:

Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory.  And he said to him, “All these I will give you, if you will fall down and worship me.”  Then Jesus said to him, “Be gone, Satan! For it is written,
             “‘You shall worship the Lord your God
                        and him only shall you serve.’”

As with the first and second temptations, Jesus uses God’s Word to combat the temptations, in this case quoting Deuteronomy 6:13.  Jesus knew that to live a life of perfect obedience, He needed to worship God only in every action He took.  Even one action that gave in to Satan’s ideas for Him would have made Him an imperfect sacrifice and we would all still be dead in our sins.  There would be no Christianity and no salvation for anyone.

But I also think Jesus knew that the kingdoms of the world just weren’t worth ruling.  Sinful people need a Savior who can heal them, before anyone will be able to rule them.  Therefore, Jesus was not interested in the unredeemed kingdoms of the world, but in redeeming His people and building His perfect kingdom person by person.  The world as it is just isn’t good enough.

After all, what good is a kingdom full of people who only worship the wrong things?  What good is a world without hope of redemption in Christ?  In his book A History of Christianity, British historian Paul Johnson doesn’t shy away from the evils of the world and the failings of the church, which some say disprove that there’s a loving God.  However, in the epilogue Johnson asks what if there was no Christianity at all?

“Certainly, mankind without Christianity conjures up a dismal prospect. The record of mankind with Christianity is daunting enough… for there is a cruel and pitiless nature in man which is sometimes impervious to Christian restraints and encouragements.  But without these restraints, bereft of these encouragements, how much more horrific the history of these last 2,000 years must have been!”[1]

On the other hand, what if Christianity is true?  In a world redeemed by Christ, man does not have “a cruel and pitiless nature,” but the perfect sinless nature of Jesus.  There will be nothing but encouragements to live a life of love for God and others.  Restraints won’t even be needed.

This is the kingdom that Jesus finds worth ruling, and will rule, eternally, thanks to His overcoming of Satan’s temptations and perfect life of obedient love, so we someday may have a perfect life.  In this kingdom,

“‘You shall worship the Lord your God
                        and him only shall you serve.’”

Eternally.  Amen.


[1] Johnson, Paul.  A History of Christianity.  (1976).  P. 517.