“The Lord said to him, "Who has made man's mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the Lord?”
Exodus 4:11
This divine rebuke to Moses was occasioned when Moses complained of his inability to speak eloquently for God before Pharaoh. It is also a rebuke to each of us who would dare question God’s wisdom in making us as we are - even with all our innate defects and handicaps. With our very limited knowledge of God’s purposes and our very short range view of eternal priorities, we are ill-equipped to prejudge His ways with us.
To those who questioned why a man should be born blind, for example, Jesus answered, “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him” (John 9:3). As another example, when certain believers complained about the lethal illness of a loved one, Jesus replied, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it” (John 11:4).
The steadfastness of Stephen’s faith as he was stoned to death led to Paul’s conversion, though at the time it must have seemed difficult for his Christian brethren to understand and accept. In another context, but stating a principle highly relevant to such questions, Jesus reminds us, “What I do you do not realize now, but you will understand hereafter” (John 13:7). God is not capricious, but He is sovereign. Whatever He does is right, by definition, and whatever He allows is for a holy purpose. “The thing molded will not say to the molder, ‘Why did you make me like this’” (Rom. 9:20).
It should be enough for now to know that He knows, and that when suffering comes for His sake, it is “for our good, so that we may share His holiness” (Hebrews 12:10).
Friday, August 30, 2013
Thursday, August 29, 2013
On All the Nations
“For the day of the Lord draws near on all the nations. As you have done, it will be done to you. Your dealings will return on your own head.” Obadiah 1:15
The Book of Obadiah was possibly the earliest of the prophetic books of the Old Testament and is certainly the shortest, with its single chapter. Its theme is God’s coming judgement on the Edomite nation, not only because of their general wickedness, but particularly because of their abusive treatment of their Israelite relatives (Jacob’s brother Esau was the father of the Edomites).
The prophecy of Obadiah contains the first mention (chronologically) of the coming “day of the Lord.” Although it appears at first to focus especially on the Edomites, it is really looking far ahead to the end times, when the judgements of that day will be “on all the nations.” There have been many percussive and partial fulfillments of this prophecy, as nation after nation has been brought down throughout history under God’s judgmental hand. Edom, in particular, has long since banished as a nation.
There is a great day coming, however (actually a period of time), called in the Bible “the day of the Lord” (also “that day,” “the great day of His wrath,” and other such terms), when all the nations (that is, the “Gentile nations,” including the US) will be judged by the God Who created them, Who died to redeem them, and Who has been repudiated by them. “From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty.” (Rev 19:15).
Our own heathen nation has been spared thus far because of our biblical foundations, our care for God’s people, Israel, and our missionary efforts, but these are fast disappearing, and our time, like that of Edom, will surely come.
The Book of Obadiah was possibly the earliest of the prophetic books of the Old Testament and is certainly the shortest, with its single chapter. Its theme is God’s coming judgement on the Edomite nation, not only because of their general wickedness, but particularly because of their abusive treatment of their Israelite relatives (Jacob’s brother Esau was the father of the Edomites).
The prophecy of Obadiah contains the first mention (chronologically) of the coming “day of the Lord.” Although it appears at first to focus especially on the Edomites, it is really looking far ahead to the end times, when the judgements of that day will be “on all the nations.” There have been many percussive and partial fulfillments of this prophecy, as nation after nation has been brought down throughout history under God’s judgmental hand. Edom, in particular, has long since banished as a nation.
There is a great day coming, however (actually a period of time), called in the Bible “the day of the Lord” (also “that day,” “the great day of His wrath,” and other such terms), when all the nations (that is, the “Gentile nations,” including the US) will be judged by the God Who created them, Who died to redeem them, and Who has been repudiated by them. “From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty.” (Rev 19:15).
Our own heathen nation has been spared thus far because of our biblical foundations, our care for God’s people, Israel, and our missionary efforts, but these are fast disappearing, and our time, like that of Edom, will surely come.
Wednesday, August 28, 2013
Practicing Discernment
“Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting.” Romans 16:17-18
In order to mark and avoid those professing Christian teachers and leaders who are promoting doctrinal heresy (thus causing divisions among Christian believers), it is obvious that we must exercise sound biblical discernment and judgement. This judgement must be based on “the teaching which you learned” from God’s Word. “To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn” (Isaiah 8:20).
Such decisions are not to be based on supposed scholarship, tolerance, or eloquence, for such teachers “by their smooth and flattering speech they deceive the hearts of the unsuspecting.” Instead, we must know and apply God’s word, the Holy Scriptures. We must be like the Bereans, who, when they heard new teachings, “examining the Scriptures daily to see whether these things were so” (Acts 17:11).
It is sadly true today that many who call themselves Christians have compromised with the pseudo-scientific world view of evolutionary humanism that controls all secular schools and colleges, hoping thereby to avoid the “stumbling block of the cross” (Gal. 5:11), and to remain on good terms with “rulers of this age,” and “the wisdom among those who are mature” (1 Cor. 2:6).
They do this for their own personal fain or prestige, however, not serving Christ, “but of their own appetites” (Rom. 16:18). Those who are simple Bible-believing Christians are, therefore, not to be deceived by their “good words,” but to keep your eye on them and avoid them.
In order to mark and avoid those professing Christian teachers and leaders who are promoting doctrinal heresy (thus causing divisions among Christian believers), it is obvious that we must exercise sound biblical discernment and judgement. This judgement must be based on “the teaching which you learned” from God’s Word. “To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn” (Isaiah 8:20).
Such decisions are not to be based on supposed scholarship, tolerance, or eloquence, for such teachers “by their smooth and flattering speech they deceive the hearts of the unsuspecting.” Instead, we must know and apply God’s word, the Holy Scriptures. We must be like the Bereans, who, when they heard new teachings, “examining the Scriptures daily to see whether these things were so” (Acts 17:11).
It is sadly true today that many who call themselves Christians have compromised with the pseudo-scientific world view of evolutionary humanism that controls all secular schools and colleges, hoping thereby to avoid the “stumbling block of the cross” (Gal. 5:11), and to remain on good terms with “rulers of this age,” and “the wisdom among those who are mature” (1 Cor. 2:6).
They do this for their own personal fain or prestige, however, not serving Christ, “but of their own appetites” (Rom. 16:18). Those who are simple Bible-believing Christians are, therefore, not to be deceived by their “good words,” but to keep your eye on them and avoid them.
Tuesday, August 27, 2013
To Abide in Christ
“Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me.” John 15:4
The Lord Jesus has told us to be careful - always to “abide” in Him. The Greek word means “remain,” “endure,” “continue,” or “dwell.” He is to be our motivation, our standard, our home, our everything. When we do abide in Him, Scripture indicates that it will make a great difference in our lives right now, as well as in the life to come.
For example, “the one who says he abides in Him ought himself to walk in the same manner as He walked” (1 John 2:6). Furthermore, “No one who abides in Him sins” (1 John 3:6). Love for our Christian brothers will be evident, for “The one who loves his brother abides in the Light” (1 John 2:10). We will obey His word, for “The one who keeps His commandments abides in Him, and He in him” (1 John 3:24).
In Christ’s discourse on the vine and the branches (John 15:1-16) are several wonderful promises to the Christian. “He who abides in Me and I in him, he bears much fruit” (John 15:5). “If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you” (John 15:7). “These things I have spoken to you so that My joy may be in you, and that your joy may be made full” (John 15:11). “...I chose you....that you would go and bear fruit, and that your fruit would remain” (John 15:16).
If we dwell in Christ, we actually are abiding in the Father and the Spirit also. Jesus said that, “the Spirit of truth...abides with you and will be in you,” and “My Father will love him, and We will come to him and make Our abode with him” (John 14:17, 23).
Therefore, let us “abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming” (1 John 2:28).
The Lord Jesus has told us to be careful - always to “abide” in Him. The Greek word means “remain,” “endure,” “continue,” or “dwell.” He is to be our motivation, our standard, our home, our everything. When we do abide in Him, Scripture indicates that it will make a great difference in our lives right now, as well as in the life to come.
For example, “the one who says he abides in Him ought himself to walk in the same manner as He walked” (1 John 2:6). Furthermore, “No one who abides in Him sins” (1 John 3:6). Love for our Christian brothers will be evident, for “The one who loves his brother abides in the Light” (1 John 2:10). We will obey His word, for “The one who keeps His commandments abides in Him, and He in him” (1 John 3:24).
In Christ’s discourse on the vine and the branches (John 15:1-16) are several wonderful promises to the Christian. “He who abides in Me and I in him, he bears much fruit” (John 15:5). “If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you” (John 15:7). “These things I have spoken to you so that My joy may be in you, and that your joy may be made full” (John 15:11). “...I chose you....that you would go and bear fruit, and that your fruit would remain” (John 15:16).
If we dwell in Christ, we actually are abiding in the Father and the Spirit also. Jesus said that, “the Spirit of truth...abides with you and will be in you,” and “My Father will love him, and We will come to him and make Our abode with him” (John 14:17, 23).
Therefore, let us “abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming” (1 John 2:28).
Monday, August 26, 2013
Good Soldiers
“Suffer hardship with me, as a good soldier of Christ Jesus. No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier.”
2 Timothy 2:3-4
From a kingdom perspective, a good soldier has several responsibilities. Initially, we can expect challenges, wherein we might “suffer hardship even to imprisonment as a criminal” (2 Tim. 2:9), endure hardship (2 Tim. 4:5), or even suffer (James 5:13).
Ultimately, a soldier has one purpose, “that he may please the one who enlisted him as a soldier.” Put another way, “For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ” (Gal. 1:10). Soldiers are called out of the normal life of a nation and dedicated to executing the will of the King.
Thus, from a spiritual perspective, “Do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4). The source of that friendship is a focus on walking by the flesh, which has no good thing in it and “cannot please God” (Romans 8:8).
We are to “fight the good fight” (1 Tim. 1:18) and to “Fight the good fight of faith” (1 Tim. 6:12), because “Our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph. 6:12).
Fighting God’s battles with God’s armor insures the ultimate victory promised by our King, Creator, and “Captain of the host of the Lord” (Joshua 5:14). “He will swallow up death for all time, and the Lord God will wipe tears away from all faces, and He will remove the reproach of His people from all the earth; for the Lord has spoken” (Isaiah 25:8).
2 Timothy 2:3-4
From a kingdom perspective, a good soldier has several responsibilities. Initially, we can expect challenges, wherein we might “suffer hardship even to imprisonment as a criminal” (2 Tim. 2:9), endure hardship (2 Tim. 4:5), or even suffer (James 5:13).
Ultimately, a soldier has one purpose, “that he may please the one who enlisted him as a soldier.” Put another way, “For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ” (Gal. 1:10). Soldiers are called out of the normal life of a nation and dedicated to executing the will of the King.
Thus, from a spiritual perspective, “Do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4). The source of that friendship is a focus on walking by the flesh, which has no good thing in it and “cannot please God” (Romans 8:8).
We are to “fight the good fight” (1 Tim. 1:18) and to “Fight the good fight of faith” (1 Tim. 6:12), because “Our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph. 6:12).
Fighting God’s battles with God’s armor insures the ultimate victory promised by our King, Creator, and “Captain of the host of the Lord” (Joshua 5:14). “He will swallow up death for all time, and the Lord God will wipe tears away from all faces, and He will remove the reproach of His people from all the earth; for the Lord has spoken” (Isaiah 25:8).
Sunday, August 25, 2013
They Have Their Reward
“So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full.” Matthew 6:2
Evidently in our Lord’s day there were individuals who, when they went to the synagogue to give of their money, did so with great show, even having a trumpeter go before them to announce their actions. They also prayed openly: “they love to stand and pray in the synagogues and on the street corners so that they may be seen by men” (Matt. 6:5). Jesus called them hypocrites.
The Greek word for “hypocrite” was used primarily for a stage actor - one who acted as if he were another person, perhaps using a large mask to hide his true identity. In this case, the hypocrite played the part of a generous person or a pious person, who, out of a heart of concern for the poor, or out of genuine love for God would give or pray abundantly. But under the “mask” was only a desire to have others recognize and glorify him. Perhaps they received the applause of the onlookers to which Jesus remarked, “they have their reward” (Matt. 6:5), even as the hypocrites in the synagogues and in the streets receive theirs.
The word “have,” an ordinary word, is here modified by a prefix which changes its meaning to “have in full” and was commonly used on business receipts to mean “paid in full.” No payment or service was expected to follow the close of the transaction.
How sad it is when we do “Christian” work today for the praises of men and not the glory of God. Whatever comes of our work will be here; there will be no more reward to follow. Rather, let us give, or pray, or work, in secret, as it were, “and your Father who sees what is done in secret will reward you” (Matt 6:4).
Evidently in our Lord’s day there were individuals who, when they went to the synagogue to give of their money, did so with great show, even having a trumpeter go before them to announce their actions. They also prayed openly: “they love to stand and pray in the synagogues and on the street corners so that they may be seen by men” (Matt. 6:5). Jesus called them hypocrites.
The Greek word for “hypocrite” was used primarily for a stage actor - one who acted as if he were another person, perhaps using a large mask to hide his true identity. In this case, the hypocrite played the part of a generous person or a pious person, who, out of a heart of concern for the poor, or out of genuine love for God would give or pray abundantly. But under the “mask” was only a desire to have others recognize and glorify him. Perhaps they received the applause of the onlookers to which Jesus remarked, “they have their reward” (Matt. 6:5), even as the hypocrites in the synagogues and in the streets receive theirs.
The word “have,” an ordinary word, is here modified by a prefix which changes its meaning to “have in full” and was commonly used on business receipts to mean “paid in full.” No payment or service was expected to follow the close of the transaction.
How sad it is when we do “Christian” work today for the praises of men and not the glory of God. Whatever comes of our work will be here; there will be no more reward to follow. Rather, let us give, or pray, or work, in secret, as it were, “and your Father who sees what is done in secret will reward you” (Matt 6:4).
Friday, August 23, 2013
Amazed at His Teaching
“When Jesus had finished these words, the crowds were amazed at His teaching.” Matthew 7:28
This is the first mention of “doctrine/teaching” (Greek: didache) in the New Testament, and as such, it is significant that it refers to the teachings by Christ in the Sermon on the Mount. It is also significant that there are four other verses telling us that His hearers were amazed or “astonished in His teaching” (Matthew 22:23; Mark 1:22; 11:18; Luke 4:32) in addition to the statement in Acts 13:12 that a certain new covert had been “amazed at the teaching of the Lord” when he heard Paul preach.
The amazing aspect of the teaching of Christ is indicated by Mark. “They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes” (Mark 1:22). No wonder He could speak with authority! Jesus said, “My teaching is not Mine, but His who sent Me” (John 7:16). Paul could also teach this astonishing doctrine because he was careful to teach only the Word of God. And so can we if we likewise believe and teach only in the context of the inerrant, doctrinal authority of God’s Word.
It has become fashionable today, even in many evangelical churches, to avoid “indoctrination” in favor of “discussion” and “personal Christianity.” This is a great mistake and largely accounts for the increasing secularization of our society and the weak testimony of the Christian church. In the Bible, teaching and doctrine are the same, so that true teaching is indoctrination, and teaching “observe all that I commanded you” (Matt. 28:20), is an integral part of Christ’s Great Commission. It is imperative that we, like Paul, teach “the whole purpose of God” (Acts 20:27), for “Anyone who goes too far and does not abide in the teaching of Christ, does not have God”
(2 John 9).
This is the first mention of “doctrine/teaching” (Greek: didache) in the New Testament, and as such, it is significant that it refers to the teachings by Christ in the Sermon on the Mount. It is also significant that there are four other verses telling us that His hearers were amazed or “astonished in His teaching” (Matthew 22:23; Mark 1:22; 11:18; Luke 4:32) in addition to the statement in Acts 13:12 that a certain new covert had been “amazed at the teaching of the Lord” when he heard Paul preach.
The amazing aspect of the teaching of Christ is indicated by Mark. “They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes” (Mark 1:22). No wonder He could speak with authority! Jesus said, “My teaching is not Mine, but His who sent Me” (John 7:16). Paul could also teach this astonishing doctrine because he was careful to teach only the Word of God. And so can we if we likewise believe and teach only in the context of the inerrant, doctrinal authority of God’s Word.
It has become fashionable today, even in many evangelical churches, to avoid “indoctrination” in favor of “discussion” and “personal Christianity.” This is a great mistake and largely accounts for the increasing secularization of our society and the weak testimony of the Christian church. In the Bible, teaching and doctrine are the same, so that true teaching is indoctrination, and teaching “observe all that I commanded you” (Matt. 28:20), is an integral part of Christ’s Great Commission. It is imperative that we, like Paul, teach “the whole purpose of God” (Acts 20:27), for “Anyone who goes too far and does not abide in the teaching of Christ, does not have God”
(2 John 9).
Thursday, August 22, 2013
Faithful Men
“The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.” 2 Timothy 2:2
Although this verse has been claimed by many as a model for their ministry, the Bible warns, “Many a man proclaims his own loyalty, but who can find a trustworthy man?” (Proverbs 20:6). Faithful men must be alert and aware of God’s master plan (Matt. 28:19-20), understand the reason for God’s “longsuffering” (2 Peter 3:8-10), and expect and work towards Christ’s return (Matt. 24).
Such men must be industrious and committed, conscious of the ultimate spiritual evaluation (Matt. 25:14-23), and concerned with even the “least” of the biblical instructions (Matt. 5:19). They must also be faithful stewards (managers) of the mysteries of God (1 Cor. 4:2) and of the manifold grace (gifts) that the Holy Spirit distributed among His churches (1 Peter 4:10).
Those who desire leadership among the churches must also be exemplary family men. “One who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?)” (1 Tim. 3:4-5). Moses is renowned in this way (Heb. 3:5), as is Abraham (Gen. 18:19).
Finally, faithful men must be able to teach others. Such capability is an obvious requirement of those who would take leadership roles in the churches (Titus 1:7-9), but the gift of teaching is noted among all of the biblical listings, implying that the need for such “faithful men” is widespread. However, the capacity to teach others, while a wonderful ability, must be exercised with gravity and carefulness (James 3:1).
Although this verse has been claimed by many as a model for their ministry, the Bible warns, “Many a man proclaims his own loyalty, but who can find a trustworthy man?” (Proverbs 20:6). Faithful men must be alert and aware of God’s master plan (Matt. 28:19-20), understand the reason for God’s “longsuffering” (2 Peter 3:8-10), and expect and work towards Christ’s return (Matt. 24).
Such men must be industrious and committed, conscious of the ultimate spiritual evaluation (Matt. 25:14-23), and concerned with even the “least” of the biblical instructions (Matt. 5:19). They must also be faithful stewards (managers) of the mysteries of God (1 Cor. 4:2) and of the manifold grace (gifts) that the Holy Spirit distributed among His churches (1 Peter 4:10).
Those who desire leadership among the churches must also be exemplary family men. “One who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?)” (1 Tim. 3:4-5). Moses is renowned in this way (Heb. 3:5), as is Abraham (Gen. 18:19).
Finally, faithful men must be able to teach others. Such capability is an obvious requirement of those who would take leadership roles in the churches (Titus 1:7-9), but the gift of teaching is noted among all of the biblical listings, implying that the need for such “faithful men” is widespread. However, the capacity to teach others, while a wonderful ability, must be exercised with gravity and carefulness (James 3:1).
Wednesday, August 21, 2013
The Chosen Lady
“The elder to the chosen lady and her children, whom I love in truth; and not only I, but also all who know the truth.” 2 John 1:1
The Greek word for “lady” (kuria) is used only two times in the Bible, and both of these occurrences are here in the one-chapter epistle of
2 John. It is also fascinating to note that kuria is the feminine form of kurios, which is the Greek word for “lord.” Evidently this “chosen lady” was a special woman, very highly esteemed by the Apostle John as a capable and conscientious mother to her children.
It is uncertain however, whether this distinguished lady was a literal mother in the church with literal children or possibly a metaphor for the church itself, with the “children” its individual members. Good reasons can be given for both interpretations, and it may even be that John wrote his letter with this dual meaning mind under the inspiration of the Holy Spirit.
In either case, it is significant that this mother is called “lady” instead of the much more frequently used “woman” (Greek: gune), or even “mother” (Greek: meter). The Greek, kuria, was evidently used to stress deep respect and honor to such a mother in the church. She clearly was training her children in “the truth,” much as Timothy’s mother, Eunice, and grandmother, Lois, had brought him up to have “unfeigned faith” in “the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Timothy 1:5, 3:15).
In addition to faith in God’s truth, of course, there should be genuine love. The second use of kuria is in verse 5: “Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another”
(2 John 5).
The Greek word for “lady” (kuria) is used only two times in the Bible, and both of these occurrences are here in the one-chapter epistle of
2 John. It is also fascinating to note that kuria is the feminine form of kurios, which is the Greek word for “lord.” Evidently this “chosen lady” was a special woman, very highly esteemed by the Apostle John as a capable and conscientious mother to her children.
It is uncertain however, whether this distinguished lady was a literal mother in the church with literal children or possibly a metaphor for the church itself, with the “children” its individual members. Good reasons can be given for both interpretations, and it may even be that John wrote his letter with this dual meaning mind under the inspiration of the Holy Spirit.
In either case, it is significant that this mother is called “lady” instead of the much more frequently used “woman” (Greek: gune), or even “mother” (Greek: meter). The Greek, kuria, was evidently used to stress deep respect and honor to such a mother in the church. She clearly was training her children in “the truth,” much as Timothy’s mother, Eunice, and grandmother, Lois, had brought him up to have “unfeigned faith” in “the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Timothy 1:5, 3:15).
In addition to faith in God’s truth, of course, there should be genuine love. The second use of kuria is in verse 5: “Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another”
(2 John 5).
Tuesday, August 20, 2013
God of All Graces
“Now the God of peace be with you all.” Romans 15:33
Our God of all the world has been known by many names in Scripture (Elohim, Jehovah, Adonai, etc.), but He is also identified, especially in the New Testament, as the God of many virtues and graces.
Our text calls Him, for example, the “God of peace.” The same appellation is given Him in Romans 16:20, Hebrews 13:20-21, and Philippians 4:9: “The God of peace will soon crush Satan under your feet”; “Now the God of peace...equip you in every good thing to do His will”; “The God of peace will be with you.” He is even called the very God of peace who “will sanctify you entirely” in 1 Thessalonians 5:23.
He is “the God of hope” in the beautiful invocation of Romans 15:13: “Now may the God of hope fill you with all joy and peace in believing...”
To the sorrowing, He is “the Father of mercies and God of all comfort” (2 Corinthians 1:3). And, of course, He is the “God of love,” as Paul reminded the Corinthians in closing his last letter to them. “Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you” (2 Corinthians 13:11).
The apostle Peter wound up his first epistle by reminding his own readers that their God was “the God of all grace.” “The God of all grace...will Himself perfect, confirm, strengthen and establish you” (1 Peter 5:10).
In summary, our gracious God is the God of peace, the God of hope, the God of all comfort, the God of love, and the God of all grace. He is also “the Father of mercies,” and “the Spirit of truth” (John 14:17; 15:26). And the Lord Jesus Christ, His Son, is of God, “who became to us wisdom from God, and righteousness and sanctification, and redemption” (1 Corinthians 1:30).
Our God of all the world has been known by many names in Scripture (Elohim, Jehovah, Adonai, etc.), but He is also identified, especially in the New Testament, as the God of many virtues and graces.
Our text calls Him, for example, the “God of peace.” The same appellation is given Him in Romans 16:20, Hebrews 13:20-21, and Philippians 4:9: “The God of peace will soon crush Satan under your feet”; “Now the God of peace...equip you in every good thing to do His will”; “The God of peace will be with you.” He is even called the very God of peace who “will sanctify you entirely” in 1 Thessalonians 5:23.
He is “the God of hope” in the beautiful invocation of Romans 15:13: “Now may the God of hope fill you with all joy and peace in believing...”
To the sorrowing, He is “the Father of mercies and God of all comfort” (2 Corinthians 1:3). And, of course, He is the “God of love,” as Paul reminded the Corinthians in closing his last letter to them. “Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you” (2 Corinthians 13:11).
The apostle Peter wound up his first epistle by reminding his own readers that their God was “the God of all grace.” “The God of all grace...will Himself perfect, confirm, strengthen and establish you” (1 Peter 5:10).
In summary, our gracious God is the God of peace, the God of hope, the God of all comfort, the God of love, and the God of all grace. He is also “the Father of mercies,” and “the Spirit of truth” (John 14:17; 15:26). And the Lord Jesus Christ, His Son, is of God, “who became to us wisdom from God, and righteousness and sanctification, and redemption” (1 Corinthians 1:30).
Monday, August 19, 2013
The Father’s Love for the Son
“And behold, a voice out of the heavens said, ‘This is My beloved Son, in whom I am well-pleased.’” Matthew 3:17
In this remarkable verse, God the Father speaking form heaven itself, introduces His beloved Son to the world. This is the first New Testament reference to “love,” just as the Father’s love for the Son was the first love that ever existed. As Christ prayed in the upper room, “for You loved Me before the foundation of the world” (John 17:24). There are many other references to the Father’s love for the Son including two to the voice at His baptism (Mark 1:11; Luke 3:22) and two more in the upper room prayer (John 17:23, 26).
The extent of the Father’s love for His blessed Son was all-encompassing. “The Father loves the Son and has given all things into His hand” (John 3:35). Furthermore, “For the Father loves the Son, and shows Him all things that He Himself is doing” (John 5:20).
God also spoke of His “beloved Son” on the Mount of Transfiguration, as cited four times (Matthew 17:5; Mark 9:7; Luke 9:35; 2 Peter 1:17). Thus there are seven references in the New Testament to the Father’s heavenly testimony to His beloved Son. Similarly there are seven passages where the Son Himself testifies of that Fatherly love. In addition to the six cited, Christ said, “Just as the Father has loved Me, I have also loved you” (John 15:9).
Seven testimonies from the Father and seven from the Son! Surely the Father loved the Son with a perfect love. And yet – “In this is love...that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). Such love for unworthy sinners merits nothing less than total thanksgiving from us.
In this remarkable verse, God the Father speaking form heaven itself, introduces His beloved Son to the world. This is the first New Testament reference to “love,” just as the Father’s love for the Son was the first love that ever existed. As Christ prayed in the upper room, “for You loved Me before the foundation of the world” (John 17:24). There are many other references to the Father’s love for the Son including two to the voice at His baptism (Mark 1:11; Luke 3:22) and two more in the upper room prayer (John 17:23, 26).
The extent of the Father’s love for His blessed Son was all-encompassing. “The Father loves the Son and has given all things into His hand” (John 3:35). Furthermore, “For the Father loves the Son, and shows Him all things that He Himself is doing” (John 5:20).
God also spoke of His “beloved Son” on the Mount of Transfiguration, as cited four times (Matthew 17:5; Mark 9:7; Luke 9:35; 2 Peter 1:17). Thus there are seven references in the New Testament to the Father’s heavenly testimony to His beloved Son. Similarly there are seven passages where the Son Himself testifies of that Fatherly love. In addition to the six cited, Christ said, “Just as the Father has loved Me, I have also loved you” (John 15:9).
Seven testimonies from the Father and seven from the Son! Surely the Father loved the Son with a perfect love. And yet – “In this is love...that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). Such love for unworthy sinners merits nothing less than total thanksgiving from us.
Sunday, August 18, 2013
This Same Jesus
“Jesus Christ is the same yesterday and today and forever.” Hebrews 13:8
When the Lord Jesus rose from the dead, then later ascended into heaven, His body was immortal, no longer subject to death – yet it was a physical body, capable of being seen and heard and touched, even capable of eating with His disciples. He was clearly recognizable, yet could quickly ascend from earth to heaven and could pass through a solid wall.
As He ascended, two angelic messengers said, “This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven” (Acts 1:11). He was immeasurably different after His resurrection, yet Peter could also proclaim “that God has made Him both Lord and Christ” (Acts 2:36).
Furthermore, even when He returns and assumes the eternal throne of the universe, He will still be the same. “But of the Son He says, ‘Your throne, O God, is forever and ever....they will also be changed. But You are the same, and Your years will not come to an end’” (Hebrews 1:8, 12).
This was the same Jesus whom John the Baptist identified at the beginning of His earthly ministry. “He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit’” (John 1:33).
In fact, before His baptism, and even before His incarnation, He was the same. “In the beginning was the Word...He was in the beginning with God” (John 1:1-2). This same Jesus Who lived among men, identified by John the Baptist as the Son of God, and Who died on the cross, is the eternal Word by whom all things were made, as well as the resurrected Savior and coming King. Jesus Christ is truly “the same yesterday and today and forever.”
When the Lord Jesus rose from the dead, then later ascended into heaven, His body was immortal, no longer subject to death – yet it was a physical body, capable of being seen and heard and touched, even capable of eating with His disciples. He was clearly recognizable, yet could quickly ascend from earth to heaven and could pass through a solid wall.
As He ascended, two angelic messengers said, “This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven” (Acts 1:11). He was immeasurably different after His resurrection, yet Peter could also proclaim “that God has made Him both Lord and Christ” (Acts 2:36).
Furthermore, even when He returns and assumes the eternal throne of the universe, He will still be the same. “But of the Son He says, ‘Your throne, O God, is forever and ever....they will also be changed. But You are the same, and Your years will not come to an end’” (Hebrews 1:8, 12).
This was the same Jesus whom John the Baptist identified at the beginning of His earthly ministry. “He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit’” (John 1:33).
In fact, before His baptism, and even before His incarnation, He was the same. “In the beginning was the Word...He was in the beginning with God” (John 1:1-2). This same Jesus Who lived among men, identified by John the Baptist as the Son of God, and Who died on the cross, is the eternal Word by whom all things were made, as well as the resurrected Savior and coming King. Jesus Christ is truly “the same yesterday and today and forever.”
Friday, August 16, 2013
Things Not Seen
“By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.” Hebrews 11:7
The little phrase “things not yet seen” is used three times in the New Testament, and interestingly enough, these refer to the past, present, and future works of God with respect to the things that are seen.
At the beginning of the “faith chapter” of Hebrews occur these remarkable words “Now faith is the assurance of things...not seen...By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible” (Heb. 11:1, 3). That is, the material things of this present world were not made of pre-existing materials - they were supernaturally created by the word of the Creator! These things which are now seen provide evidence (or better, the “conviction”) of the things not seen – that is, of God’s creative work completed in the past.
The “processes” that are now seen (as distinct from the “materials”) date especially from the time of the great Flood. The “things not yet seen” by Noah - that is, the present atmospheric circulation, the present hydrological cycle, the present seasonal changes, and many other key phenomena of the present order, all were instituted in the days of Noah when “the world at that time was destroyed, being flooded with water” (2 Peter 3:6).
Finally, “we look not at the things which are seen, but at the things which are not seen; for... the things which are not seen are eternal” (2 Cor. 4:18). Just as surely as the materials and processes of the present world once were unseen, but now are easily seen, so the future eternal world will soon be clearly seen when Christ returns.
The little phrase “things not yet seen” is used three times in the New Testament, and interestingly enough, these refer to the past, present, and future works of God with respect to the things that are seen.
At the beginning of the “faith chapter” of Hebrews occur these remarkable words “Now faith is the assurance of things...not seen...By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible” (Heb. 11:1, 3). That is, the material things of this present world were not made of pre-existing materials - they were supernaturally created by the word of the Creator! These things which are now seen provide evidence (or better, the “conviction”) of the things not seen – that is, of God’s creative work completed in the past.
The “processes” that are now seen (as distinct from the “materials”) date especially from the time of the great Flood. The “things not yet seen” by Noah - that is, the present atmospheric circulation, the present hydrological cycle, the present seasonal changes, and many other key phenomena of the present order, all were instituted in the days of Noah when “the world at that time was destroyed, being flooded with water” (2 Peter 3:6).
Finally, “we look not at the things which are seen, but at the things which are not seen; for... the things which are not seen are eternal” (2 Cor. 4:18). Just as surely as the materials and processes of the present world once were unseen, but now are easily seen, so the future eternal world will soon be clearly seen when Christ returns.
Thursday, August 15, 2013
When to Pray
“Devote yourselves to prayer...with an attitude of thanksgiving.” Colossians 4:2
There is no set time to pray, for it is always appropriate. Our text tells us to “devote” ourselves to prayer, this is the same word used in Romans 12:12, which urges us to be “devoted in prayer.” In fact, the admonition of 1 Thessalonians 5:17 is to “pray without ceasing.”
Children should pray, as did little Samuel. When the Lord called him, he could answer, “Speak, for Your servant is listening” (1 Samuel 3:10). Young people should pray, as Timothy, who was exhorted by Paul to make “entreaties and prayers, petitions and thanksgivings...on behalf of all men” (1 Timothy 2:1). Adult men should pray, as did Paul himself, who could say to the Christians of Philippi that he was “always offering prayer with joy in my every prayer for you all” (Phil. 1:4). Old men should pray, like Simeon, and old women, like Anna,“serving night and day with fastings and prayers” (Luke 2:25, 36-37). And even dying men should pray, as did Stephen who, as he was being stoned to death, “called on the Lord and said, ‘Lord Jesus, receive my spirit!’” (Acts 7:59).
We can pray at dawn like David, who said, “In the morning, O Lord, You will hear my voice; In the morning I will order my prayer to You and eagerly watch” (Psalm 5:3). In a Philippian prison, “About midnight Paul and Silas were praying and singing hymns of praise to God” (Acts 16:25). Daniel “kneeling on his knees three times a day, praying and giving thanks before his God” (Daniel 6:10). There is no time that is not a good time for prayer. One should pray in times of sorrow and also in times of joy, as did Hannah in both circumstances (1 Samuel 1:15; 2:1).
It is a most marvelous privilege that we have through Christ, that we are able to speak to the infinite God in prayer, and to know that He hears and cares!
Therefore, pray!
There is no set time to pray, for it is always appropriate. Our text tells us to “devote” ourselves to prayer, this is the same word used in Romans 12:12, which urges us to be “devoted in prayer.” In fact, the admonition of 1 Thessalonians 5:17 is to “pray without ceasing.”
Children should pray, as did little Samuel. When the Lord called him, he could answer, “Speak, for Your servant is listening” (1 Samuel 3:10). Young people should pray, as Timothy, who was exhorted by Paul to make “entreaties and prayers, petitions and thanksgivings...on behalf of all men” (1 Timothy 2:1). Adult men should pray, as did Paul himself, who could say to the Christians of Philippi that he was “always offering prayer with joy in my every prayer for you all” (Phil. 1:4). Old men should pray, like Simeon, and old women, like Anna,“serving night and day with fastings and prayers” (Luke 2:25, 36-37). And even dying men should pray, as did Stephen who, as he was being stoned to death, “called on the Lord and said, ‘Lord Jesus, receive my spirit!’” (Acts 7:59).
We can pray at dawn like David, who said, “In the morning, O Lord, You will hear my voice; In the morning I will order my prayer to You and eagerly watch” (Psalm 5:3). In a Philippian prison, “About midnight Paul and Silas were praying and singing hymns of praise to God” (Acts 16:25). Daniel “kneeling on his knees three times a day, praying and giving thanks before his God” (Daniel 6:10). There is no time that is not a good time for prayer. One should pray in times of sorrow and also in times of joy, as did Hannah in both circumstances (1 Samuel 1:15; 2:1).
It is a most marvelous privilege that we have through Christ, that we are able to speak to the infinite God in prayer, and to know that He hears and cares!
Therefore, pray!
Wednesday, August 14, 2013
The Christian’s Lifestyle: Our Relationships
“Be subject to one another in the fear of Christ.” Ephesians 5:21
Our calling is to walk worthy.
Our gifts are perfect and complete.
Our behavior is changed by the new man.
Our wisdom is to understand the will of the Lord.
Our control is being filled with the Spirit.
Ephesians 5:22 through 6:9 presents a basic primer on human relationships in dynamics that impact most of our lives, our families, and our places of employment. Our relationships are to be carried out by submitting (ourselves) to one another in the fear of God. That key word “hupotasso” is itself instructive. It is a compound of the preposition “under” and a word that means to arrange in order. Thus, to arrange under, in order.
In the home, the submission (order, arrangement) is compared to the Lord’s house, the church. Wives are to be arranged under the husband (emphasis on authority) just as the church is under the authority of Jesus Christ (Ephesians 5:22-24). Husbands are to under the responsibility of love (emphasis on sacrifice) just as Christ gave His life on behalf of and for the benefit of the church (Ephesians 6:1-4).
In the workplace, those who serve are to serve as though they were serving the Lord, not men (Ephesians 6:5-8). Those who lead and own are to relate to their servants as though they were serving the servants, recognizing that one Master is over all (Ephesians 6:9). These instructions are really quite simple. We do not need to complicate them.
Our calling is to walk worthy.
Our gifts are perfect and complete.
Our behavior is changed by the new man.
Our wisdom is to understand the will of the Lord.
Our control is being filled with the Spirit.
Ephesians 5:22 through 6:9 presents a basic primer on human relationships in dynamics that impact most of our lives, our families, and our places of employment. Our relationships are to be carried out by submitting (ourselves) to one another in the fear of God. That key word “hupotasso” is itself instructive. It is a compound of the preposition “under” and a word that means to arrange in order. Thus, to arrange under, in order.
In the home, the submission (order, arrangement) is compared to the Lord’s house, the church. Wives are to be arranged under the husband (emphasis on authority) just as the church is under the authority of Jesus Christ (Ephesians 5:22-24). Husbands are to under the responsibility of love (emphasis on sacrifice) just as Christ gave His life on behalf of and for the benefit of the church (Ephesians 6:1-4).
In the workplace, those who serve are to serve as though they were serving the Lord, not men (Ephesians 6:5-8). Those who lead and own are to relate to their servants as though they were serving the servants, recognizing that one Master is over all (Ephesians 6:9). These instructions are really quite simple. We do not need to complicate them.
Tuesday, August 13, 2013
Results of Religious Compromise
“Jehu the son of Hanani the seer went out to meet him and said to King Jehoshaphat, Should you help the wicked and love those who hate the Lord and so bring wrath on yourself from the Lord.”
2 Chronicles 19:2
Jehoshaphat was a godly king of Judah who faithfully served the Lord, but he made the tragic mistake of forming an alliance with ungodly king Ahab of Israel in fighting against their common enemy Syria. After all, he reasoned, they were “brothers” both descended from Abraham, so they could join together in battling the Syrians.
As a result, although God continues to bless Jehoshaphat during his lifetime, this compromise eventually resulted in great tragedy in his family when his son and successor, Jehoram, married Ahab’s wicked daughter, Athaliah. He then slew all his own brothers, and soon he himself died in great pain (2 Chronicles 21:4, 6, 19).
The road of compromise eventually ends in peril, especially in matters regarding the integrity of God’s Word and His saving gospel. The timeless principle for Christians today is given in 2 Corinthians 6:14-15: “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?...or what has a believer in common with an unbeliever.”
This warning and command is at least as greatly needed today as it was in Paul’s day. Spiritual, moral, and religious compromise seem to be endemic in the Christian realm today, in both doctrine and practice, and God would warn us that tragedy is imminent in the generation of our children if not before.
“Therefore, come out from their midst and be separate, says the Lord. And do not touch what is unclean.”
2 Corinthians 6:17
2 Chronicles 19:2
Jehoshaphat was a godly king of Judah who faithfully served the Lord, but he made the tragic mistake of forming an alliance with ungodly king Ahab of Israel in fighting against their common enemy Syria. After all, he reasoned, they were “brothers” both descended from Abraham, so they could join together in battling the Syrians.
As a result, although God continues to bless Jehoshaphat during his lifetime, this compromise eventually resulted in great tragedy in his family when his son and successor, Jehoram, married Ahab’s wicked daughter, Athaliah. He then slew all his own brothers, and soon he himself died in great pain (2 Chronicles 21:4, 6, 19).
The road of compromise eventually ends in peril, especially in matters regarding the integrity of God’s Word and His saving gospel. The timeless principle for Christians today is given in 2 Corinthians 6:14-15: “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?...or what has a believer in common with an unbeliever.”
This warning and command is at least as greatly needed today as it was in Paul’s day. Spiritual, moral, and religious compromise seem to be endemic in the Christian realm today, in both doctrine and practice, and God would warn us that tragedy is imminent in the generation of our children if not before.
“Therefore, come out from their midst and be separate, says the Lord. And do not touch what is unclean.”
2 Corinthians 6:17
Monday, August 12, 2013
The Strength of the Lord
“I will come with the mighty deeds of the Lord God; I will make mention of Thy righteousness, Thine alone.” Psalm 71:16
Since God the Creator is omnipotent, if we can go in His strength, there would seem to be no limit to what could be accomplished. The Book of Psalms, in particular, over and over again, testifies that God indeed is our strength. For example: “I love You, O Lord, my strength. The Lord is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge; my shield and the horn of my salvation, my stronghold” (Psalm 18:1-2).
But how do we appropriate God’s strength, and how is it manifested in our own lives? The answer is not what most would expect. “He does not delight in the strength of the horse; He does not take pleasure in the legs of a man. The Lord favors those who fear Him, Those who wait for His lovingkindness” (Psalm 147:10-11). “Not by might nor by power, but by My Spirit, says the Lord of hosts” (Zech. 4:6).
Our text itself indicates that going in the strength of the Lord is essentially to “make mention of Thy righteousness, Thine alone.” Speaking of God’s righteousness (not ours) in the fear of the Lord and the leading of the Spirit, hoping only in His mercy manifests the strength of the Lord.
Furthermore, “the joy of the Lord is your strength” (Neh. 8:10). And finally, the apostle Paul, who surely exhibited the strength of God in his life as much as anyone ever did, testified that “He has said to me, My grace is sufficient for you, for power is perfected in weakness. Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor. 12:9). His grace and His joy, shining through our own weakness, enable the man “whose strength is in You” to “go from strength to strength” in His service (Psalm 84:5, 7).
Since God the Creator is omnipotent, if we can go in His strength, there would seem to be no limit to what could be accomplished. The Book of Psalms, in particular, over and over again, testifies that God indeed is our strength. For example: “I love You, O Lord, my strength. The Lord is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge; my shield and the horn of my salvation, my stronghold” (Psalm 18:1-2).
But how do we appropriate God’s strength, and how is it manifested in our own lives? The answer is not what most would expect. “He does not delight in the strength of the horse; He does not take pleasure in the legs of a man. The Lord favors those who fear Him, Those who wait for His lovingkindness” (Psalm 147:10-11). “Not by might nor by power, but by My Spirit, says the Lord of hosts” (Zech. 4:6).
Our text itself indicates that going in the strength of the Lord is essentially to “make mention of Thy righteousness, Thine alone.” Speaking of God’s righteousness (not ours) in the fear of the Lord and the leading of the Spirit, hoping only in His mercy manifests the strength of the Lord.
Furthermore, “the joy of the Lord is your strength” (Neh. 8:10). And finally, the apostle Paul, who surely exhibited the strength of God in his life as much as anyone ever did, testified that “He has said to me, My grace is sufficient for you, for power is perfected in weakness. Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor. 12:9). His grace and His joy, shining through our own weakness, enable the man “whose strength is in You” to “go from strength to strength” in His service (Psalm 84:5, 7).
Sunday, August 11, 2013
Instantaneous Creation
“Let them praise the name of the Lord, For He commanded and they were created.” Psalm 148:5
The concept of “fiat creation” is opposed by evolutionists and all who believe in the so-called geologic ages. Nevertheless, this is clearly the teaching of the Word of God, and God was there! Psalm 148 exhorts all the stars to praise the Lord, and then notes that, as soon as God spoke, they “were created.” Similarly, “By the word of the Lord the heavens were made, and by the breath of His mouth all their host....For He spoke, and it was done; He commanded, and it stood fast.” (Psalm 33:6, 9).
It is worth noting that whenever the verbs “create” or “make” are used in reference to God’s work of creation, they are never in the present tense. God is not now creating or making stars or animals or people as theistic evolution requires; at the end of the six-day creation period, in fact, God “rested from all His work which God created and made” (Genesis 2:3).
This is the teaching of the New Testament also. “The worlds [that is, the space/time cosmos, the aeons] were prepared [not ‘are being prepared’] by the word of God [ not ‘by processes of stellar evolution’], so that things which are seen were not made of things which do appear [not ‘out of things which are visible,’ as required by theories of chemical and cosmic evolution]” (Hebrews 11:3).
The Lord Jesus Christ Himself confirmed the doctrine of recent creation. “But from the beginning of creation, [not, that is, four billion years after the solar system evolved] God made them [Adam and Eve] male and female” (Mark 10:6). Thus, those who believe in the geological ages are rejecting both the biblical record and the authority of Jesus Christ in order to attain ephemeral acceptance by the ungodly. This is a poor exchange!
The concept of “fiat creation” is opposed by evolutionists and all who believe in the so-called geologic ages. Nevertheless, this is clearly the teaching of the Word of God, and God was there! Psalm 148 exhorts all the stars to praise the Lord, and then notes that, as soon as God spoke, they “were created.” Similarly, “By the word of the Lord the heavens were made, and by the breath of His mouth all their host....For He spoke, and it was done; He commanded, and it stood fast.” (Psalm 33:6, 9).
It is worth noting that whenever the verbs “create” or “make” are used in reference to God’s work of creation, they are never in the present tense. God is not now creating or making stars or animals or people as theistic evolution requires; at the end of the six-day creation period, in fact, God “rested from all His work which God created and made” (Genesis 2:3).
This is the teaching of the New Testament also. “The worlds [that is, the space/time cosmos, the aeons] were prepared [not ‘are being prepared’] by the word of God [ not ‘by processes of stellar evolution’], so that things which are seen were not made of things which do appear [not ‘out of things which are visible,’ as required by theories of chemical and cosmic evolution]” (Hebrews 11:3).
The Lord Jesus Christ Himself confirmed the doctrine of recent creation. “But from the beginning of creation, [not, that is, four billion years after the solar system evolved] God made them [Adam and Eve] male and female” (Mark 10:6). Thus, those who believe in the geological ages are rejecting both the biblical record and the authority of Jesus Christ in order to attain ephemeral acceptance by the ungodly. This is a poor exchange!
Friday, August 9, 2013
Perquisites for Unity
“Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose.” Phil 2:1-2
Churches haven’t changed much in 2,000 years. The call to unity in these verses is as needed now as it has always been. Let us examine the prerequisites for unity found here.
Consolation in Christ: The Greek word translated “consolation” is frequently translated “exhortation,” and that seems appropriate here. The “exhortation in Christ” immediately follows this passage where His beautiful life of humility becomes the exhortation to unity among believers, since disunity ultimately comes from pride (v. 3).
Comfort of love: Comfort could be rendered “encouragement,” implying a tender act of incentive. The agape love that the Holy Spirit produces in the life of a believer produces the incentive to unity. When believers truly love one another in this fashion, unity prevails.
Fellowship of the Spirit: The Holy Spirit makes possible a precious relationship between believers. Through the Spirit’s empowering, our wills can be molded into Christlikeness, enabling us to live in unity with out fellow saints.
Affection and compassion: In the western world, the heart is referred to as the seat of our innermost affections, here called literally, “compassionate yearnings and actions.” When Christians have tender compassion for one another, divisions cease.
The four perquisites for unity are then Christ-like humility, Spirit-produced agape love, a yielding of the will of each believer to the Spirit, and tenderheartedness toward one another. May God grant that they will know we are Christians by our love.
Churches haven’t changed much in 2,000 years. The call to unity in these verses is as needed now as it has always been. Let us examine the prerequisites for unity found here.
Consolation in Christ: The Greek word translated “consolation” is frequently translated “exhortation,” and that seems appropriate here. The “exhortation in Christ” immediately follows this passage where His beautiful life of humility becomes the exhortation to unity among believers, since disunity ultimately comes from pride (v. 3).
Comfort of love: Comfort could be rendered “encouragement,” implying a tender act of incentive. The agape love that the Holy Spirit produces in the life of a believer produces the incentive to unity. When believers truly love one another in this fashion, unity prevails.
Fellowship of the Spirit: The Holy Spirit makes possible a precious relationship between believers. Through the Spirit’s empowering, our wills can be molded into Christlikeness, enabling us to live in unity with out fellow saints.
Affection and compassion: In the western world, the heart is referred to as the seat of our innermost affections, here called literally, “compassionate yearnings and actions.” When Christians have tender compassion for one another, divisions cease.
The four perquisites for unity are then Christ-like humility, Spirit-produced agape love, a yielding of the will of each believer to the Spirit, and tenderheartedness toward one another. May God grant that they will know we are Christians by our love.
Thursday, August 8, 2013
Be Strong in His Grace
“You therefore, my son, be strong in the grace that is in Christ Jesus.” 2 Timothy 2:1
In the Old Testament, “grace” (used 69 times) is often applied in the sense of personal favors or physical blessings. “For the Lord God is a sun and shield; The Lord gives grace and glory; No good thing does He withhold from those who walk uprightly” (Psalm 84:11).
In the New Testament, however, the term (used 156 times) often seems to emphasize God’s personal empowerment or the granting of His unique spiritual favor, as is clear in the wonderful passage Ephesians 2:8-9: “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.”
Once the saving grace has been given, the believer is expected to use that grace with victory in mind - confidence that empowers our spiritual life and witness. We are to be “strong in the grace that is in Christ Jesus.”
Hence, we are to “be strong in the Lord, and in the strength of his might” (Eph. 6:10) as we wrestle against the powers of darkness that battle us unceasingly. Although “[we] can do all things through Him who strengthens [us]” (Phil. 4:13), we must remember that those “things” include the entire spectrum of poverty to wealth and from hunger to satisfaction. God’s grace is strong enough to counter every worldly circumstance.
We must remember, however, that even the greatest heroes of the faith endured intense opposition, seasons of pain and privation, and occasionally were tortured to death (Heb. 11:32-38). God’s strong grace is sufficient. “Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord” (2 Cor. 12:1). “Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong” (2 Cor. 12:1).
In the Old Testament, “grace” (used 69 times) is often applied in the sense of personal favors or physical blessings. “For the Lord God is a sun and shield; The Lord gives grace and glory; No good thing does He withhold from those who walk uprightly” (Psalm 84:11).
In the New Testament, however, the term (used 156 times) often seems to emphasize God’s personal empowerment or the granting of His unique spiritual favor, as is clear in the wonderful passage Ephesians 2:8-9: “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.”
Once the saving grace has been given, the believer is expected to use that grace with victory in mind - confidence that empowers our spiritual life and witness. We are to be “strong in the grace that is in Christ Jesus.”
Hence, we are to “be strong in the Lord, and in the strength of his might” (Eph. 6:10) as we wrestle against the powers of darkness that battle us unceasingly. Although “[we] can do all things through Him who strengthens [us]” (Phil. 4:13), we must remember that those “things” include the entire spectrum of poverty to wealth and from hunger to satisfaction. God’s grace is strong enough to counter every worldly circumstance.
We must remember, however, that even the greatest heroes of the faith endured intense opposition, seasons of pain and privation, and occasionally were tortured to death (Heb. 11:32-38). God’s strong grace is sufficient. “Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord” (2 Cor. 12:1). “Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong” (2 Cor. 12:1).
Wednesday, August 7, 2013
Our Hope in Christ
“For the Law made nothing perfect, and on the other hand there is a bringing in of a better hope, through which we draw near to God.” Hebrews 7:19
Men and women have many false hopes in this world, one of which is that they can earn heaven by good works. Even though God’s law is a perfect law, it can never make a person fit for heaven, because no one can keep the law perfectly. There is better hope, however, and that hope is “the hope of salvation” (1 Thess. 5:8), “which is Christ in you” (Col. 1:27).
This “hope that is in you” (1 Pet. 3:15), is indeed a wonderful hope. In addition to the one in our text (“better”), there are three other adjectives in the New Testament relative to our Christian hope.
First, it is called a “good hope.” “Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace” (2 Thess. 2:16).
Next, it is a “blessed hope.” “Instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Titus 2:12-13).
Finally, it is a “living hope.” “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet.1:3).
It is true, of course, that our hope is centered on the eternal future, for “If we have hoped in Christ in this life only, we are of all men most to be pitied” (1 Cor. 15:19). Nevertheless, the proved resurrection of Christ makes it a good hope, a blessed hope, and a living hope.
Men and women have many false hopes in this world, one of which is that they can earn heaven by good works. Even though God’s law is a perfect law, it can never make a person fit for heaven, because no one can keep the law perfectly. There is better hope, however, and that hope is “the hope of salvation” (1 Thess. 5:8), “which is Christ in you” (Col. 1:27).
This “hope that is in you” (1 Pet. 3:15), is indeed a wonderful hope. In addition to the one in our text (“better”), there are three other adjectives in the New Testament relative to our Christian hope.
First, it is called a “good hope.” “Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace” (2 Thess. 2:16).
Next, it is a “blessed hope.” “Instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Titus 2:12-13).
Finally, it is a “living hope.” “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet.1:3).
It is true, of course, that our hope is centered on the eternal future, for “If we have hoped in Christ in this life only, we are of all men most to be pitied” (1 Cor. 15:19). Nevertheless, the proved resurrection of Christ makes it a good hope, a blessed hope, and a living hope.
Tuesday, August 6, 2013
Be Filled
“And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.” Ephesians 5:18
Two factors need to be identified with this verse: First, the immediately preceding context confines the primary application to behavior, just as the immediately following context relates the “filled” behavior to the fellowship of believers. Secondly, the imagery stresses control of the behavior by the Holy Spirit (contrasting filled with drunken behavior).
The filling is not synonymous with the baptism of the Holy Spirit
(1 Cor. 12:12-14), since all are so baptized but not all are filled. Nor is it equal with or subsequent to speaking in tongues since some specifically identified as being filled with the Holy Spirit (John the Baptist, Elizabeth, Jesus) never spoke in tongues. Some individuals (Paul, Peter, Stephen) were filled on different occasions. Apparently, the filling produces a temporary effect like alcohol does. The effect of the filling of the Holy Spirit enhances or encourages a God-like behavior in contrast to the Satan-like behavior stimulated by alcohol.
Some passages equate power with this filling (Acts 1:8; Rom. 15:13;
1 Thess. 1:5), and others equate it to wisdom (Col. 1:9-11; Phil. 1:9; Col. 3:15-17). The immediate context, however, lists four evidences of the Holy Spirit’s control (Eph. 5:19-21): songs of praise together; personal singing and private melody to God in our hearts; thanksgiving; and voluntary submission to one another in the Lord. Since the Holy Spirit distributes gifts to the saints (Eph. 4:7-11) for the purpose of building the body of Christ (Eph. 4:12-16), it stands to basic reason that the Holy Spirit’s control is designed to enhance and stimulate the ministry of believers to each other and the personal joy and awareness of the goodness of God.
Two factors need to be identified with this verse: First, the immediately preceding context confines the primary application to behavior, just as the immediately following context relates the “filled” behavior to the fellowship of believers. Secondly, the imagery stresses control of the behavior by the Holy Spirit (contrasting filled with drunken behavior).
The filling is not synonymous with the baptism of the Holy Spirit
(1 Cor. 12:12-14), since all are so baptized but not all are filled. Nor is it equal with or subsequent to speaking in tongues since some specifically identified as being filled with the Holy Spirit (John the Baptist, Elizabeth, Jesus) never spoke in tongues. Some individuals (Paul, Peter, Stephen) were filled on different occasions. Apparently, the filling produces a temporary effect like alcohol does. The effect of the filling of the Holy Spirit enhances or encourages a God-like behavior in contrast to the Satan-like behavior stimulated by alcohol.
Some passages equate power with this filling (Acts 1:8; Rom. 15:13;
1 Thess. 1:5), and others equate it to wisdom (Col. 1:9-11; Phil. 1:9; Col. 3:15-17). The immediate context, however, lists four evidences of the Holy Spirit’s control (Eph. 5:19-21): songs of praise together; personal singing and private melody to God in our hearts; thanksgiving; and voluntary submission to one another in the Lord. Since the Holy Spirit distributes gifts to the saints (Eph. 4:7-11) for the purpose of building the body of Christ (Eph. 4:12-16), it stands to basic reason that the Holy Spirit’s control is designed to enhance and stimulate the ministry of believers to each other and the personal joy and awareness of the goodness of God.
Monday, August 5, 2013
The Unseen Angels
“For He will give His angels charge concerning you, To guard you in all your ways.” Psalm 91:11
God has created “myriads of angels” (Heb. 12:22), and there are many references to them in both Old and New Testaments, but few living men or women have ever actually seen real heavenly angels – or, at least, recognized them as such. We may “have entertained angels without knowing it.” (Heb. 13:2), for they can assume the appearance of men on occasion, but normally they are invisible to human eyes.
Nevertheless, they are there! Furthermore, they are “all ministering spirits, sent out to render service for the sake of those who will inherit salvation” (Heb. 1:14). God has given them charge over us - that is, over each believer “who dwells in the shelter of the Most High” (Psalm 91:1). “Mighty in strength, who perform His word, obeying the voice of His word” (Psalm 103:20).
Wide is the variety of His commandments with respect to angelic ministry to believers. “The angel of the Lord encamps around those who fear Him, and rescues them” (Psalm 34:7). “They will bear you up in their hands, that you do not strike your foot against a stone” (Psalm 91:12).
Not only physical protection, but also guidance and encouragement are angelic ministries. When a believer dies, angels translate his spirit to the Lord’s presence (Luke 16:22; 2 Cor. 5:8), and we can look forward then to meeting and thanking them personally as we come to understand better all their ministries on our behalf during our lifetime. They are keenly concerned with our salvation and spiritual progress, “things into which angels long to look” (1 Pet. 1:12). Finally, “When the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” as He judges the world (Matt. 25:31).
God has created “myriads of angels” (Heb. 12:22), and there are many references to them in both Old and New Testaments, but few living men or women have ever actually seen real heavenly angels – or, at least, recognized them as such. We may “have entertained angels without knowing it.” (Heb. 13:2), for they can assume the appearance of men on occasion, but normally they are invisible to human eyes.
Nevertheless, they are there! Furthermore, they are “all ministering spirits, sent out to render service for the sake of those who will inherit salvation” (Heb. 1:14). God has given them charge over us - that is, over each believer “who dwells in the shelter of the Most High” (Psalm 91:1). “Mighty in strength, who perform His word, obeying the voice of His word” (Psalm 103:20).
Wide is the variety of His commandments with respect to angelic ministry to believers. “The angel of the Lord encamps around those who fear Him, and rescues them” (Psalm 34:7). “They will bear you up in their hands, that you do not strike your foot against a stone” (Psalm 91:12).
Not only physical protection, but also guidance and encouragement are angelic ministries. When a believer dies, angels translate his spirit to the Lord’s presence (Luke 16:22; 2 Cor. 5:8), and we can look forward then to meeting and thanking them personally as we come to understand better all their ministries on our behalf during our lifetime. They are keenly concerned with our salvation and spiritual progress, “things into which angels long to look” (1 Pet. 1:12). Finally, “When the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” as He judges the world (Matt. 25:31).
Sunday, August 4, 2013
Lesson to Learn
“But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” Matthew 9:13
The Lord Jesus called all who would be His disciples to “learn of me” (or “from me”) (Matt. 11:29), and our text verse contains the first use of “learn” in the New Testament, thus indicating a basic item we must learn when we become Christians.
The Lord stressed that God cared nothing about the ritualistic offering of animal sacrifices, as such, but rather desired understanding of the meaning of those sacrifices, accompanied by the motivating love and faith of a repentant heart. He referred them back to their own Scripture, “For I delight in loyalty rather than sacrifice, and in the knowledge of God rather than burnt offerings” (Hosea 6:6). This is the most difficult but most basic lesson to learn by one seeking forgiveness and salvation.
There are many subsequent lessons to learn, of course; many of them very difficult even for sincere, believing Christians. Paul notes one of them he had learned the hard way, “I have learned to be content in whatever circumstances I am” (Phil. 4:11). Another difficult but vital lesson has to do with Christian humility in leadership, “So that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other” (1 Cor. 4:6).
Even the Lord Jesus Christ in His perfect humanity had lessons to learn. “Although He was a Son, He learned obedience from the things which He suffered” (Heb. 5:8). Finally, having learned these and many other such lessons, we must not forget them. Paul, in his final letter, so reminds us, “Continue in the things you have learned”
(2 Tim. 3:14).
The Lord Jesus called all who would be His disciples to “learn of me” (or “from me”) (Matt. 11:29), and our text verse contains the first use of “learn” in the New Testament, thus indicating a basic item we must learn when we become Christians.
The Lord stressed that God cared nothing about the ritualistic offering of animal sacrifices, as such, but rather desired understanding of the meaning of those sacrifices, accompanied by the motivating love and faith of a repentant heart. He referred them back to their own Scripture, “For I delight in loyalty rather than sacrifice, and in the knowledge of God rather than burnt offerings” (Hosea 6:6). This is the most difficult but most basic lesson to learn by one seeking forgiveness and salvation.
There are many subsequent lessons to learn, of course; many of them very difficult even for sincere, believing Christians. Paul notes one of them he had learned the hard way, “I have learned to be content in whatever circumstances I am” (Phil. 4:11). Another difficult but vital lesson has to do with Christian humility in leadership, “So that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other” (1 Cor. 4:6).
Even the Lord Jesus Christ in His perfect humanity had lessons to learn. “Although He was a Son, He learned obedience from the things which He suffered” (Heb. 5:8). Finally, having learned these and many other such lessons, we must not forget them. Paul, in his final letter, so reminds us, “Continue in the things you have learned”
(2 Tim. 3:14).
Friday, August 2, 2013
Creation and the Sciences
“God created man in His own image, in the image of God He created him; male and female He created them.” Genesis 1:27
The first chapter of Genesis is the foundational chapter of the Bible and, therefore, of all true science. It is the great creation chapter, outlining the events of that first week of time when “the heavens and the earth were completed...God completed His work which He had done” (Gen. 2:1-2). Despite the evolutionists, God is not creating or making anything in the world today (except for special miracles as recorded in Scripture) because all His work was of conserving or saving what He first created.
There are only three acts of special creation - that is creation out of nothing except God’s omnipotent word - recorded in this chapter. His other works were those of “making” or “forming” the created entities into complex, functioning systems.
His first creative act was to call into existence the space/mass/time cosmos. “In the beginning God created the heavens and the earth” (Gen. 1:1). This is the domain which we now study in the physical sciences. The second is the domain of the life sciences. “God created...every living creature that moves” (Gen. 1:21). It is significant that the “life” principle required a second act of direct creation. It will, thus, never be possible to describe living systems solely in terms of physics and chemistry.
The third act of creation was that of the image of God in man and woman. The study of human beings is the realm of the human sciences. Our bodies can be analyzed chemically and our living processes biologically, but human behavior can only really be understood in terms of our relation to God, Whose image we share.
The first chapter of Genesis is the foundational chapter of the Bible and, therefore, of all true science. It is the great creation chapter, outlining the events of that first week of time when “the heavens and the earth were completed...God completed His work which He had done” (Gen. 2:1-2). Despite the evolutionists, God is not creating or making anything in the world today (except for special miracles as recorded in Scripture) because all His work was of conserving or saving what He first created.
There are only three acts of special creation - that is creation out of nothing except God’s omnipotent word - recorded in this chapter. His other works were those of “making” or “forming” the created entities into complex, functioning systems.
His first creative act was to call into existence the space/mass/time cosmos. “In the beginning God created the heavens and the earth” (Gen. 1:1). This is the domain which we now study in the physical sciences. The second is the domain of the life sciences. “God created...every living creature that moves” (Gen. 1:21). It is significant that the “life” principle required a second act of direct creation. It will, thus, never be possible to describe living systems solely in terms of physics and chemistry.
The third act of creation was that of the image of God in man and woman. The study of human beings is the realm of the human sciences. Our bodies can be analyzed chemically and our living processes biologically, but human behavior can only really be understood in terms of our relation to God, Whose image we share.
Thursday, August 1, 2013
Doxology to the King
“Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” 1 Timothy 1:17
In this stirring doxology to the One Who allowed him into the ministry (v. 12-13), Whose grace “was more than abundant” ( v. 14), Who “came into the world to save sinners” (v. 15), Who showed mercy and longsuffering, and Who grants “eternal life” (v. 16), Paul uses several majestic descriptive terms. Each deserves our attention.
The King eternal. God’s sovereign kingship is in view here. The phrase literally translates, the “King of the ages.” “But the Lord is the true God; He is the living God and the everlasting King” (Jer. 10:10). He is the King, and we must stand in submission to him.
Immortal. The Greek word used here implies more than mere exemption from death. A fuller meaning would include total incorruptibility - i.e. the inability to realize that the believer’s crown in glory will be likewise incorruptible (1 Cor. 9:25) as will his resurrection body (1 Cor. 15:52).
Invisible. God is a Spirit, and as such cannot be seen. He has chosen to appear on numerous occasions, most notably as Christ “the image of the invisible God, the firstborn of all creation” (Col. 1:15). Seen or unseen, He merits our praise.
The only God. God is unique in His existence and wisdom.“The only wise God” (Rom. 16:27). He stands alone, solitary, apart from all others.
Surely to this eternal, incorruptible, unseen, unique, wise, sovereign King belongs “honor and glory forever and ever. Amen.”
In this stirring doxology to the One Who allowed him into the ministry (v. 12-13), Whose grace “was more than abundant” ( v. 14), Who “came into the world to save sinners” (v. 15), Who showed mercy and longsuffering, and Who grants “eternal life” (v. 16), Paul uses several majestic descriptive terms. Each deserves our attention.
The King eternal. God’s sovereign kingship is in view here. The phrase literally translates, the “King of the ages.” “But the Lord is the true God; He is the living God and the everlasting King” (Jer. 10:10). He is the King, and we must stand in submission to him.
Immortal. The Greek word used here implies more than mere exemption from death. A fuller meaning would include total incorruptibility - i.e. the inability to realize that the believer’s crown in glory will be likewise incorruptible (1 Cor. 9:25) as will his resurrection body (1 Cor. 15:52).
Invisible. God is a Spirit, and as such cannot be seen. He has chosen to appear on numerous occasions, most notably as Christ “the image of the invisible God, the firstborn of all creation” (Col. 1:15). Seen or unseen, He merits our praise.
The only God. God is unique in His existence and wisdom.“The only wise God” (Rom. 16:27). He stands alone, solitary, apart from all others.
Surely to this eternal, incorruptible, unseen, unique, wise, sovereign King belongs “honor and glory forever and ever. Amen.”
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