“Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son.” John 14:13
In the Gospel of John there are at least six promises that, if we pray in Jesus’ name, God in Christ will answer our prayer. The first is in our text, which promises that God the Father may be glorified in God the Son. Note also the equivalent promises in John 14:14; 15:16; 16:23-24, 26.
Such promises seem almost too comprehensive and unconditional to be understood literally. The key, however, is the significance of the phrase, “in My name.” This obviously means more than simply beginning or ending our prayer with this or some similar phrase.
In the first, place, we must recognize that it is only through Jesus Christ our mediator that we dare enter the presence of the omnipotent God at all. “...no one comes to the Father but through Me,” He said (John 14:6). That being true, it implies that our prayer must be in agreement with what Christ Himself would pray. No Christian should ask for something he knows to be against God’s will. “...if we ask anything according to His will, He hears us...we know that we have the requests which we have asked from Him” (1 John 5:14-15).
When we come to the Father in Christ’s name, we are in a very real sense representing Him. Therefore, we must come with clean hands and motives worthy of the One in whose name we profess to come. Unconfessed, unrepented sin would surely misrepresent Him, and we could hardly speak in His name in such a case. Finally, acknowledging His power and promise, we must come believing, not doubting His word, if we come in His name.
Then, not only is the Father glorified, as our text says, but we shall rejoice. “...Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you...ask and you will receive, so that your joy may be made full” (John 16:23-24).
Monday, September 30, 2013
Sunday, September 29, 2013
The Opened Prison
“The Spirit of the Lord God is upon me,
Because the Lord has anointed me
To bring good news to the afflicted;
He has sent me to bind up the brokenhearted,
To proclaim liberty to captives
And freedom to prisoners.” Isaiah 61:1
The Lord Jesus appropriated this beautiful verse of the prophet Isaiah to Himself, preaching from it open day in the Nazareth synagogue and proclaiming: “Today this Scripture has been fulfilled in your hearing” (Luke 4:21). Note that He came to preach the gospel to the meek, not the arrogant, and to bind up the brokenhearted, not the hardhearted.
He also came to set the captives free. This was not, however, to deliver the Jews from Roman bondage as many had hoped, but a far greater deliverance. “The Spirit of the Lord is upon Me, Because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, And recovery of sight to the blind, To set free those who are oppressed” (Luke 4:18).
The “prison” which Christ came to open is evidently a spiritual prison; a binding of the soul; a blinding of the mind. “So if the Son makes you free, you will be free indeed” (John 8:36). Free from the bondage of sin, translated, “out of darkness into His marvelous light” (1 Pet. 2:9).
There was also another prison, a very real prison deep in the heart of the earth, to which He came. While His body slept in the tomb, His spirit descended into Hades, where the spirits of all who had died in faith were awaiting Him, and “When He ascended on high, He led captive a host of captives, And He gave gifts to men....He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things” (Eph. 4:8, 10).
Because the Lord has anointed me
To bring good news to the afflicted;
He has sent me to bind up the brokenhearted,
To proclaim liberty to captives
And freedom to prisoners.” Isaiah 61:1
The Lord Jesus appropriated this beautiful verse of the prophet Isaiah to Himself, preaching from it open day in the Nazareth synagogue and proclaiming: “Today this Scripture has been fulfilled in your hearing” (Luke 4:21). Note that He came to preach the gospel to the meek, not the arrogant, and to bind up the brokenhearted, not the hardhearted.
He also came to set the captives free. This was not, however, to deliver the Jews from Roman bondage as many had hoped, but a far greater deliverance. “The Spirit of the Lord is upon Me, Because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, And recovery of sight to the blind, To set free those who are oppressed” (Luke 4:18).
The “prison” which Christ came to open is evidently a spiritual prison; a binding of the soul; a blinding of the mind. “So if the Son makes you free, you will be free indeed” (John 8:36). Free from the bondage of sin, translated, “out of darkness into His marvelous light” (1 Pet. 2:9).
There was also another prison, a very real prison deep in the heart of the earth, to which He came. While His body slept in the tomb, His spirit descended into Hades, where the spirits of all who had died in faith were awaiting Him, and “When He ascended on high, He led captive a host of captives, And He gave gifts to men....He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things” (Eph. 4:8, 10).
Friday, September 27, 2013
Love, Faith, Joy
“And though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls.” 1 Peter 1:8-9
Peter had seen the Lord, but he was writing to those who hadn’t, including us. Like them we can have a personal relationship with the Lord, even though we haven’t physically seen Him. “Blessed are they who did not see, and yet believed” (John 20:29). Also, like them, we can have terrible trials (1 Pet. 1:7). Their responses to Christ while in the midst of trials, as given in our text, are likewise appropriate for us.
They loved Him. Love many times makes a trial bearable. “We love, because He first loved us” (1 John 4:19). “Greater love has no one than this, that one lay down his life for his friends” (John 15:13). “Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” (Rom. 8:35). He loves us too much to abandon us, and we love Him in return.
They believed. “The steadfast of mind You will keep in perfect peace, Because he trusts in You” (Isaiah 26:3). “Blessed is the man who trusts in the Lord and whose trust is the Lord. For he will be like a tree planted by the water...” (Jer. 17:7-8). Our faith is well founded.
They rejoiced. “But to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation” (1 Peter 4:13). The proper response to trials brings inexpressible joy.
The end of such faith as explained in our text is the complete and ultimate salvation of our souls with many victories of faith along the way.
Peter had seen the Lord, but he was writing to those who hadn’t, including us. Like them we can have a personal relationship with the Lord, even though we haven’t physically seen Him. “Blessed are they who did not see, and yet believed” (John 20:29). Also, like them, we can have terrible trials (1 Pet. 1:7). Their responses to Christ while in the midst of trials, as given in our text, are likewise appropriate for us.
They loved Him. Love many times makes a trial bearable. “We love, because He first loved us” (1 John 4:19). “Greater love has no one than this, that one lay down his life for his friends” (John 15:13). “Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” (Rom. 8:35). He loves us too much to abandon us, and we love Him in return.
They believed. “The steadfast of mind You will keep in perfect peace, Because he trusts in You” (Isaiah 26:3). “Blessed is the man who trusts in the Lord and whose trust is the Lord. For he will be like a tree planted by the water...” (Jer. 17:7-8). Our faith is well founded.
They rejoiced. “But to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation” (1 Peter 4:13). The proper response to trials brings inexpressible joy.
The end of such faith as explained in our text is the complete and ultimate salvation of our souls with many victories of faith along the way.
Thursday, September 26, 2013
Yet Not I
“But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.” 1 Corinthians 15:10
The apostle Paul was, by any measure, one of the most dedicated and fruitful Christians who ever lived. If any man had a right to be proud of his writings, or his works, or his life in general, it was Paul. No doubt he, like others, had to wrestle with the sin of pride, reminding himself again and again that all he had done he owed simply to the grace and guidance and provision of God.
He could well have boasted, as noted in our text, that he had labored more abundantly than any of the other apostles, but then he brought himself up short with remonstrance: “yet not I.” All of his work and success therein he owed completely to the grace of God.
This phrase occurs just two other times. The first is when Paul is giving out his advice and wisdom concerning that most basic of all human institutions, marriage. “But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband” (1 Cor. 7:10). As wise (and even divinely inspired) as his words may have been, he must remind his readers that, after all, this was Christ’s command, not his!
The last occurrence is in Paul’s great testimony concerning his new and changed life in Christ. “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me” (Gal. 2:20). The transformed, holy, powerful life he was living was not his own accomplishment, but due solely to the indwelling Christ. And surely, if Paul must so remind himself and his listeners, then we should never boast of our own life or works or words. Not I, but Christ - that is to be our testimony!
The apostle Paul was, by any measure, one of the most dedicated and fruitful Christians who ever lived. If any man had a right to be proud of his writings, or his works, or his life in general, it was Paul. No doubt he, like others, had to wrestle with the sin of pride, reminding himself again and again that all he had done he owed simply to the grace and guidance and provision of God.
He could well have boasted, as noted in our text, that he had labored more abundantly than any of the other apostles, but then he brought himself up short with remonstrance: “yet not I.” All of his work and success therein he owed completely to the grace of God.
This phrase occurs just two other times. The first is when Paul is giving out his advice and wisdom concerning that most basic of all human institutions, marriage. “But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband” (1 Cor. 7:10). As wise (and even divinely inspired) as his words may have been, he must remind his readers that, after all, this was Christ’s command, not his!
The last occurrence is in Paul’s great testimony concerning his new and changed life in Christ. “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me” (Gal. 2:20). The transformed, holy, powerful life he was living was not his own accomplishment, but due solely to the indwelling Christ. And surely, if Paul must so remind himself and his listeners, then we should never boast of our own life or works or words. Not I, but Christ - that is to be our testimony!
Wednesday, September 25, 2013
You Who are Spiritual
“Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.”
Galatians 6:1
According to the New Testament, there are two broad categories of Christian believers, carnal and spiritual - that is, those whose actions and decisions are mainly governed by the “flesh” and those who normally are governed by the leading of the Holy Spirit. Paul noted this fact when he wrote to the bickering Christians in the church at Corinth. “And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ” (1 Cor. 3:1).
Even though true believers can behave carnally, the fact that they are “infants in Christ” confirms that they are “in Christ.” They just need to grow up, as it were, into spiritual maturity through partaking of both the milk and the meat of the Scriptures. Note 1 Peter 2:2 (“long for the pure milk of the word”) and Hebrews 5:14 (“But solid food is for the mature”) for the God-given principle of Christian growth.
But our text also has a warning for spiritual Christians! When confronted with the fact of a “trespass” (that is, literally, a willful sin) in the life of a Christian brother, we must remember that our own spirituality does not guarantee that we ourselves are immune from sin. We must be careful to help rather than to condemn such a weak brother because we still can also “be tempted,” even though we usually try diligently to obey God’s word and the leading of the Holy Spirit.
It is vital, the apostle reminds us, that “you who are spiritual” maintain a true “spirit of gentleness” in our interactions with fellow believers, as well as with the unsaved.
Galatians 6:1
According to the New Testament, there are two broad categories of Christian believers, carnal and spiritual - that is, those whose actions and decisions are mainly governed by the “flesh” and those who normally are governed by the leading of the Holy Spirit. Paul noted this fact when he wrote to the bickering Christians in the church at Corinth. “And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ” (1 Cor. 3:1).
Even though true believers can behave carnally, the fact that they are “infants in Christ” confirms that they are “in Christ.” They just need to grow up, as it were, into spiritual maturity through partaking of both the milk and the meat of the Scriptures. Note 1 Peter 2:2 (“long for the pure milk of the word”) and Hebrews 5:14 (“But solid food is for the mature”) for the God-given principle of Christian growth.
But our text also has a warning for spiritual Christians! When confronted with the fact of a “trespass” (that is, literally, a willful sin) in the life of a Christian brother, we must remember that our own spirituality does not guarantee that we ourselves are immune from sin. We must be careful to help rather than to condemn such a weak brother because we still can also “be tempted,” even though we usually try diligently to obey God’s word and the leading of the Holy Spirit.
It is vital, the apostle reminds us, that “you who are spiritual” maintain a true “spirit of gentleness” in our interactions with fellow believers, as well as with the unsaved.
Tuesday, September 24, 2013
The Lamb’s Book of Life
“And nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life.” Revelation 21:27
God does keep books! In fact, when David was pondering the time between his own conception and birth, he said, “in Your book were all written the days that were ordained for me, when as yet there was not one of them” (Psalm 139:16). It seems that God has a book for each person who is conceived, and that all these together constitute the Book of Life, one great volume containing the names and deeds of every one who was ever given biological life by his Maker.
But many, during the course of their lives, will reject (or simply ignore) God’s provision that would also give them eternal life. As David prayed in another Psalm: “May they be blotted out of the book of life and may they not be recorded with the righteous” (Psalm 69:28). Note also Revelation 3:5 and 22:19. And that will be a fearful thing, for “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev. 20:15).
Those whose names will not be blotted out of the book, of course, are those who have been redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet. 1:19). Not one person deserves to be retained in God’s book, for all have sinned, but they “behold” with eyes of thankful faith “the Lamb of God who takes away the sin of the world!” (John 1:29), and have therefore been redeemed by the Lamb.
Finally only these will still have their names written on the rolls of the heavenly city. God’s Book of Life will have become “the Lamb’s book of life” on which are written forever the names of all those redeemed by His blood.
God does keep books! In fact, when David was pondering the time between his own conception and birth, he said, “in Your book were all written the days that were ordained for me, when as yet there was not one of them” (Psalm 139:16). It seems that God has a book for each person who is conceived, and that all these together constitute the Book of Life, one great volume containing the names and deeds of every one who was ever given biological life by his Maker.
But many, during the course of their lives, will reject (or simply ignore) God’s provision that would also give them eternal life. As David prayed in another Psalm: “May they be blotted out of the book of life and may they not be recorded with the righteous” (Psalm 69:28). Note also Revelation 3:5 and 22:19. And that will be a fearful thing, for “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev. 20:15).
Those whose names will not be blotted out of the book, of course, are those who have been redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet. 1:19). Not one person deserves to be retained in God’s book, for all have sinned, but they “behold” with eyes of thankful faith “the Lamb of God who takes away the sin of the world!” (John 1:29), and have therefore been redeemed by the Lamb.
Finally only these will still have their names written on the rolls of the heavenly city. God’s Book of Life will have become “the Lamb’s book of life” on which are written forever the names of all those redeemed by His blood.
Monday, September 23, 2013
Confession
“If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” 1 John 1:9
The Bible book in which this glorious promise is given was written entirely to the saint of God, not to unbelieving sinner.
Confession is what saints do when they sin.
Repentance is what sinners do before they become saints.
Confession is agreement (identity) with the sin against God.
Repentance is reversal (changed mind) to trust (from me to God).
Psalm 51 is a classic prayer of confession. King David poured out his heart of sorrow for the terrible affair with Bathsheba, and yearned for God to “Wash me thoroughly from my iniquity and cleanse me from my sin” (Psalm 51:2). David acknowledged that “Against You, You only, I have sinned and done what is evil in Your sight” (Psalm 51:4). He confessed his sin, and asked God, “Restore to me the joy of Your salvation” (Psalm 51:12).
Three of the Gospels record the declaration of Jesus that “I did not come to call the righteous, but sinners” (Mark 2:17). Repentance is not an apology for specific sins, it is a heart-mind-soul turning from self-righteous sufficiency to God’s holiness. It is the lost that repent, not the saved: “there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7).
One day, however, “every tongue will confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:11). Far better to repent in sorrow today than confess in terror at the Judgment.
The Bible book in which this glorious promise is given was written entirely to the saint of God, not to unbelieving sinner.
Confession is what saints do when they sin.
Repentance is what sinners do before they become saints.
Confession is agreement (identity) with the sin against God.
Repentance is reversal (changed mind) to trust (from me to God).
Psalm 51 is a classic prayer of confession. King David poured out his heart of sorrow for the terrible affair with Bathsheba, and yearned for God to “Wash me thoroughly from my iniquity and cleanse me from my sin” (Psalm 51:2). David acknowledged that “Against You, You only, I have sinned and done what is evil in Your sight” (Psalm 51:4). He confessed his sin, and asked God, “Restore to me the joy of Your salvation” (Psalm 51:12).
Three of the Gospels record the declaration of Jesus that “I did not come to call the righteous, but sinners” (Mark 2:17). Repentance is not an apology for specific sins, it is a heart-mind-soul turning from self-righteous sufficiency to God’s holiness. It is the lost that repent, not the saved: “there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7).
One day, however, “every tongue will confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:11). Far better to repent in sorrow today than confess in terror at the Judgment.
Sunday, September 22, 2013
The Truth in Us
“For the sake of the truth which abides in us and will be with us forever.” 2 John 1:2
The word “truth” occurs more in the Gospel of John than in any other book of the New Testament, and it occurs in the first epistle of John more than in any other book except John’s Gospel. Then it occurs more in John’s two, one-chapter epistles (2 and 3 John) than in any other New Testament book save John and 1 John. Surely one of the great themes in John’s writings is truth!
God is, indeed, the God of truth, and His written Word is “inscribed in the writing of truth” (Dan. 10:21). “For the word of the Lord is upright, and all His work is done in faithfulness” (Psalm 33:4). The Lord Jesus Christ is, in fact, the very incarnation of truth. “I am the way, and the truth, and the life,” He asserted (John 14:6).
Surely truth dwells forever in Christ, for He is Himself the Creator and is thereby the very definition of truth. But how can it be that truth dwells in us and shall be with us forever? This is certainly not the case with the natural man.
It can only be by the Holy Spirit, of course, and this is what Christ - Who is the truth - has promised. “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you” (John 14:16-17).
That being so, with the Holy Spirit of truth indwelling us forever, our words, and deeds, and our very lives, should be characterized by truth and complete consistency. “Therefore, laying aside falsehood, speak truth each one of you with his neighbor” (Eph. 4:25). “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth” (1 John 1:6).
The word “truth” occurs more in the Gospel of John than in any other book of the New Testament, and it occurs in the first epistle of John more than in any other book except John’s Gospel. Then it occurs more in John’s two, one-chapter epistles (2 and 3 John) than in any other New Testament book save John and 1 John. Surely one of the great themes in John’s writings is truth!
God is, indeed, the God of truth, and His written Word is “inscribed in the writing of truth” (Dan. 10:21). “For the word of the Lord is upright, and all His work is done in faithfulness” (Psalm 33:4). The Lord Jesus Christ is, in fact, the very incarnation of truth. “I am the way, and the truth, and the life,” He asserted (John 14:6).
Surely truth dwells forever in Christ, for He is Himself the Creator and is thereby the very definition of truth. But how can it be that truth dwells in us and shall be with us forever? This is certainly not the case with the natural man.
It can only be by the Holy Spirit, of course, and this is what Christ - Who is the truth - has promised. “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you” (John 14:16-17).
That being so, with the Holy Spirit of truth indwelling us forever, our words, and deeds, and our very lives, should be characterized by truth and complete consistency. “Therefore, laying aside falsehood, speak truth each one of you with his neighbor” (Eph. 4:25). “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth” (1 John 1:6).
Friday, September 20, 2013
It is Enough
“Then Israel said, ‘It is enough; my son Joseph is still alive. I will go and see him before I die.’” Genesis 45:28
When someone exclaims, “It is enough,” either a requirement has been satisfied, or a need has been fulfilled, or a limit has been reached. This phrase occurs seven times in the Old Testament (two different Hebrew words), and three times in the New (each a different Greek word).
In its first occurrence (in our text), Jacob is overcome with thankful emotion at the news that his beloved son, long given up for dead, is still alive. For a very different reason, Pharaoh later cried: “Make supplication to the Lord, for there has been enough of God’s thunder and hail” (Exodus 9:28).
“It is enough! Now relax your hand!” (2 Sam. 24:16; 1 Chron. 21:15). This command of God to the death angel stopped the destruction of Israel following David’s sin of numbering his people. Later, when Elijah thought he could bear no more, “he requested for himself that he might die, and said, ‘It is enough’” (1 Kings 19:4).
On the other hand, “There are three things that will not be satisfied, Four that will not say, ‘Enough’: Sheol, and the barren womb, Earth that is never satisfied with water, And fire that never says, ‘Enough’” (Proverbs 30:15-16).
In the New Testament, Jesus said: “It is enough for the disciple that he become like his teacher, and the slave like his master” (Matt. 10:25). As the time of His arrest was drawing near, He told His disciples: “It is enough; the hour has come” (Mark 14:41). When they produced two swords, “He said to them, ‘It is enough’” (Luke 22:38).
There obviously are many types of circumstances which can lead one to cry: “Enough!” But “in the ages to come” there will never be an end to “the surpassing riches of His grace in kindness toward us in Christ Jesus” (Eph. 2:7). We can never get enough of God!
When someone exclaims, “It is enough,” either a requirement has been satisfied, or a need has been fulfilled, or a limit has been reached. This phrase occurs seven times in the Old Testament (two different Hebrew words), and three times in the New (each a different Greek word).
In its first occurrence (in our text), Jacob is overcome with thankful emotion at the news that his beloved son, long given up for dead, is still alive. For a very different reason, Pharaoh later cried: “Make supplication to the Lord, for there has been enough of God’s thunder and hail” (Exodus 9:28).
“It is enough! Now relax your hand!” (2 Sam. 24:16; 1 Chron. 21:15). This command of God to the death angel stopped the destruction of Israel following David’s sin of numbering his people. Later, when Elijah thought he could bear no more, “he requested for himself that he might die, and said, ‘It is enough’” (1 Kings 19:4).
On the other hand, “There are three things that will not be satisfied, Four that will not say, ‘Enough’: Sheol, and the barren womb, Earth that is never satisfied with water, And fire that never says, ‘Enough’” (Proverbs 30:15-16).
In the New Testament, Jesus said: “It is enough for the disciple that he become like his teacher, and the slave like his master” (Matt. 10:25). As the time of His arrest was drawing near, He told His disciples: “It is enough; the hour has come” (Mark 14:41). When they produced two swords, “He said to them, ‘It is enough’” (Luke 22:38).
There obviously are many types of circumstances which can lead one to cry: “Enough!” But “in the ages to come” there will never be an end to “the surpassing riches of His grace in kindness toward us in Christ Jesus” (Eph. 2:7). We can never get enough of God!
Thursday, September 19, 2013
The Presence of the Lord
“They heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden.”
Genesis 3:8
The presence of the Lord can be either a cause of fear or source of blessing. Adam and Eve were greatly afraid of His presence because of their sin, and their son Cain “went out from the presence of the Lord” (Gen. 4:16) because of sin. Yet it will also be, to many, a time of great joy. “For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming?”
(1 Thess. 2:19).
The difference, of course, is the presence or absence of unforgiven sin in the presence of the Lord. Most of sixteen occurrences of the phrase stress the judgmental aspect. Those who reject Christ’s offer of forgiveness, through repentance and faith in His death for our sins, will eventually be banned forever from His presence, like Cain. “When the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Thess. 1:7-9).
But for those who have repented of their sins and trusted in Christ for salvation, the prospect of the coming and personal presence of the Lord Jesus is one of joyful anticipation, for “in Your presence is fullness of joy; in Your right hand there are pleasures forever” (Psalm 16:11).
When He comes again, we shall be presented “in the presence of His glory blameless with great joy” (Jude 1:24), and shall thenceforth “always be with the Lord” (1 Thess. 4:17).
Genesis 3:8
The presence of the Lord can be either a cause of fear or source of blessing. Adam and Eve were greatly afraid of His presence because of their sin, and their son Cain “went out from the presence of the Lord” (Gen. 4:16) because of sin. Yet it will also be, to many, a time of great joy. “For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming?”
(1 Thess. 2:19).
The difference, of course, is the presence or absence of unforgiven sin in the presence of the Lord. Most of sixteen occurrences of the phrase stress the judgmental aspect. Those who reject Christ’s offer of forgiveness, through repentance and faith in His death for our sins, will eventually be banned forever from His presence, like Cain. “When the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Thess. 1:7-9).
But for those who have repented of their sins and trusted in Christ for salvation, the prospect of the coming and personal presence of the Lord Jesus is one of joyful anticipation, for “in Your presence is fullness of joy; in Your right hand there are pleasures forever” (Psalm 16:11).
When He comes again, we shall be presented “in the presence of His glory blameless with great joy” (Jude 1:24), and shall thenceforth “always be with the Lord” (1 Thess. 4:17).
Wednesday, September 18, 2013
Fellowship with the Father
“...indeed our fellowship is with the Father, and with His Son Jesus Christ.” 1 John 1:3
One marvelous reason for which God has adopted us (Eph. 1:5), indeed part of the very “calling” to become God’s children, is to fellowship (1 Cor. 1:9) with the great God of Creation!
Jesus prayed (John 17) that we, His chosen disciples, might have the same kind of relationship with the Heavenly Father that Jesus Himself had throughout eternity. Our minds may not totally grasp that wonder down here – except as we try to understand something of the key of walking “in the light” (1 John 1:7).
The nature of light in our universe gives us clues:
Light is unchangeable; one cannot make light dark.
Light exposes everything (reveals and brings clarity).
Light is the sustainer of all life as we know it.
The nature of darkness is also very instructive:
Darkness is driven away by the smallest spark.
Darkness covers everything (hides and obscures).
Darkness will kill all life as we know it.
“But the path of the righteous is like the light of dawn...The way of the wicked is like darkness...” (Prov. 4:18-19). The promise of fellowship with God is that He “will lead the blind by a way they do not know, In paths they do not know”...and that He...“will make darkness into light before them and rugged places into plains” (Isaiah 42:16).
Therefore, “since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation” (1 Thess. 5:8). Since we were “formerly darkness” but have been delivered from “domain of darkness” (Col. 1:13), we should no longer “participate in the unfruitful deeds of darkness, but instead even expose them” (Eph. 5:11).
One marvelous reason for which God has adopted us (Eph. 1:5), indeed part of the very “calling” to become God’s children, is to fellowship (1 Cor. 1:9) with the great God of Creation!
Jesus prayed (John 17) that we, His chosen disciples, might have the same kind of relationship with the Heavenly Father that Jesus Himself had throughout eternity. Our minds may not totally grasp that wonder down here – except as we try to understand something of the key of walking “in the light” (1 John 1:7).
The nature of light in our universe gives us clues:
Light is unchangeable; one cannot make light dark.
Light exposes everything (reveals and brings clarity).
Light is the sustainer of all life as we know it.
The nature of darkness is also very instructive:
Darkness is driven away by the smallest spark.
Darkness covers everything (hides and obscures).
Darkness will kill all life as we know it.
“But the path of the righteous is like the light of dawn...The way of the wicked is like darkness...” (Prov. 4:18-19). The promise of fellowship with God is that He “will lead the blind by a way they do not know, In paths they do not know”...and that He...“will make darkness into light before them and rugged places into plains” (Isaiah 42:16).
Therefore, “since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation” (1 Thess. 5:8). Since we were “formerly darkness” but have been delivered from “domain of darkness” (Col. 1:13), we should no longer “participate in the unfruitful deeds of darkness, but instead even expose them” (Eph. 5:11).
Tuesday, September 17, 2013
Yours, O Lord
“Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, indeed everything that is in the heavens and the earth; Yours is the dominion, O Lord, and You exalt Yourself as head over all.” 1 Chronicles 29:11
This is one of the great doxologies of Scripture, originally a part of King David’s prayer at the time of Solomon’s coronation as his successor. Although David and Solomon were the greatest kings of Israel, and two of the greatest kings in the world of their age, David rightly acknowledged that the Lord Himself was the true King, not only of Israel, but of all heaven and earth. He is Head, the Supreme Ruler, over all.
This is the first occurrence in Scripture of the great testimony of worship: “Yours is the dominion.” In the modern world, however, there are relatively few who acknowledge Him as King of Creation. Except for a small minority, most people believe that the universe has evolved, and man is king.
But David’s prayer will be echoed again in the great prayer of the cherubim: “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created” (Rev. 4:11). Then, soon afterwards, “the four and twenty elders” utter their prayer: “We give You thanks, O Lord God, the Almighty, who are and who were, because You have taken Your great power and have begun to reign” (Rev. 11:17).
Someday, every knee will bow and every tongue shall confess Him as King of kings and Lord of lords. “But as for Me, I have installed My King Upon Zion...Now therefore, O kings, show discernment; Take warning, O judges of the earth...How blessed are all who take refuge in Him!” (Psalm 2:6, 10, 12). In that day, “There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him” (Rev. 22:3).
This is one of the great doxologies of Scripture, originally a part of King David’s prayer at the time of Solomon’s coronation as his successor. Although David and Solomon were the greatest kings of Israel, and two of the greatest kings in the world of their age, David rightly acknowledged that the Lord Himself was the true King, not only of Israel, but of all heaven and earth. He is Head, the Supreme Ruler, over all.
This is the first occurrence in Scripture of the great testimony of worship: “Yours is the dominion.” In the modern world, however, there are relatively few who acknowledge Him as King of Creation. Except for a small minority, most people believe that the universe has evolved, and man is king.
But David’s prayer will be echoed again in the great prayer of the cherubim: “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created” (Rev. 4:11). Then, soon afterwards, “the four and twenty elders” utter their prayer: “We give You thanks, O Lord God, the Almighty, who are and who were, because You have taken Your great power and have begun to reign” (Rev. 11:17).
Someday, every knee will bow and every tongue shall confess Him as King of kings and Lord of lords. “But as for Me, I have installed My King Upon Zion...Now therefore, O kings, show discernment; Take warning, O judges of the earth...How blessed are all who take refuge in Him!” (Psalm 2:6, 10, 12). In that day, “There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him” (Rev. 22:3).
Monday, September 16, 2013
Simply Trust
“I know, O Lord, that Your judgments are righteous,
And that in faithfulness You have afflicted me.” Psalm 119:75
One of the most perplexing aspects of the Christian life is trying to understand God’s purpose when defeat or affliction comes into our lives, thereby hindering or even halting our ministry and testimony for Him. Many have been the servants of God who were sincerely working for Christ, seeking to obey His will and His Word as best they understood them, but then suddenly were laid aside by sickness, or had their ministries stopped by the enemies of God (sometimes even by fellow Christians), or for some other reason, and could not discern why God allowed it.
What then? When affliction comes, we must simply trust God, knowing that whatever He does is right and that our affliction is invested with His faithfulness. He is our Creator and, through Christ, has also become our Heavenly Father: “Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live?” (Heb. 12:9).
He knows what we don’t know, therefore we can “know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). This verse, Romans 8:28, is one of the most familiar and most wonderful promises in the Bible, but it is one of the most difficult to believe in time of affliction or loss. Nevertheless, it is God’s promise, and “as are the promises of God, in Him they are yes; therefore also through Him is our Amen to the glory of God through us” (2 Cor. 1:20).
God knows the end from the beginning, and in that wonderful day when Christ returns, “then I will know fully just as I also have been fully known” (1 Cor. 13:12). Until then, we must simply trust.
And that in faithfulness You have afflicted me.” Psalm 119:75
One of the most perplexing aspects of the Christian life is trying to understand God’s purpose when defeat or affliction comes into our lives, thereby hindering or even halting our ministry and testimony for Him. Many have been the servants of God who were sincerely working for Christ, seeking to obey His will and His Word as best they understood them, but then suddenly were laid aside by sickness, or had their ministries stopped by the enemies of God (sometimes even by fellow Christians), or for some other reason, and could not discern why God allowed it.
What then? When affliction comes, we must simply trust God, knowing that whatever He does is right and that our affliction is invested with His faithfulness. He is our Creator and, through Christ, has also become our Heavenly Father: “Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live?” (Heb. 12:9).
He knows what we don’t know, therefore we can “know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). This verse, Romans 8:28, is one of the most familiar and most wonderful promises in the Bible, but it is one of the most difficult to believe in time of affliction or loss. Nevertheless, it is God’s promise, and “as are the promises of God, in Him they are yes; therefore also through Him is our Amen to the glory of God through us” (2 Cor. 1:20).
God knows the end from the beginning, and in that wonderful day when Christ returns, “then I will know fully just as I also have been fully known” (1 Cor. 13:12). Until then, we must simply trust.
Sunday, September 15, 2013
The Unequal Yoke
“Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?” 2 Corinthians 6:14
This is one of the definite statements in Scripture on the doctrine of Christian separation. Not only should believers refrain from practicing evil teaching and error, they should not join in any formal association with those who do such things, nor should they enter into a binding relationship of any kind with non-Christians.
There may be a question regarding the full scope of this prohibition, though it probably would not apply to civic clubs, professional societies and such like, with no religious connotations. The context of this verse implies an association of Christians with pagan idolaters, compromising God’s Word with the immoral pantheism of the Greek religions.
The “unequal yoke” seems, therefore, to be one involving an actual “fellowship” and “communion” in some kind of religious or quasi-spiritual union with unbelievers, and this is forbidden, for how “Do two men walk together unless they have made an appointment?” (Amos 3:3). In the modern scene, ancient Greek pantheism has now become one form or another of evolutionary humanism. Thus the prohibition would at least apply to membership in secret lodges or fraternities with a pseudo-religious structure and purpose, as well as membership in liberal churches or cults in the so-called New Age orbit. It clearly must also include marriage or partnership or other formal unions with individuals who, as unbelievers in Christ are either knowingly or unknowingly affected by such pagan beliefs or practices.
Instead of such an unequal yoke, we should be joined only to Christ and His followers, “For My yoke is easy and My burden is light” (Matt. 11:30).
This is one of the definite statements in Scripture on the doctrine of Christian separation. Not only should believers refrain from practicing evil teaching and error, they should not join in any formal association with those who do such things, nor should they enter into a binding relationship of any kind with non-Christians.
There may be a question regarding the full scope of this prohibition, though it probably would not apply to civic clubs, professional societies and such like, with no religious connotations. The context of this verse implies an association of Christians with pagan idolaters, compromising God’s Word with the immoral pantheism of the Greek religions.
The “unequal yoke” seems, therefore, to be one involving an actual “fellowship” and “communion” in some kind of religious or quasi-spiritual union with unbelievers, and this is forbidden, for how “Do two men walk together unless they have made an appointment?” (Amos 3:3). In the modern scene, ancient Greek pantheism has now become one form or another of evolutionary humanism. Thus the prohibition would at least apply to membership in secret lodges or fraternities with a pseudo-religious structure and purpose, as well as membership in liberal churches or cults in the so-called New Age orbit. It clearly must also include marriage or partnership or other formal unions with individuals who, as unbelievers in Christ are either knowingly or unknowingly affected by such pagan beliefs or practices.
Instead of such an unequal yoke, we should be joined only to Christ and His followers, “For My yoke is easy and My burden is light” (Matt. 11:30).
Friday, September 13, 2013
How Populations Grow
“But the sons of Israel were fruitful and increased greatly, and multiplied, and became exceedingly mighty, so that the land was filled with them.” Exodus 1:7
Populations can grow very rapidly. For example, one can calculate that the seventy who came into Egypt with Jacob (Gen. 46:27) could easily have multiplied to over five million in just ten generations, assuming only that the average family had six children who lived and reproduced, and that only two generations were living contemporaneously at any one time. This was less than half the number in Jacob’s immediate family. The actual count of the grown Israelite men (not including the tribe of Levi) who left Egypt with Moses was “603,550” (Num. 1:46). The total population was probably between two and three million at the time.
This illustrates how rapidly populations can grow when conditions are favorable. In fact, if a simple geometric growth rate is assumed (which was the assumption made by Charles Darwin in relation to his imagined “struggle for existence” in nature), it would only take about 1,100 years - assuming 35 years per generation - to develop a world population of six billion people. Immediately after the Flood, with only eight people and the whole world before them, with long life spans still prevailing, and with every incentive to have large families, the population surely would have grown explosively. Yet the average annual growth rate since the Flood need only have been one-fourth the present growth rate to produce the world’s present population in the 4,000 years (minimum) since that time.
All of which indicates that the evolutionary scenario, which assumes that human populations have been on the earth for about a million years, is absurd. The whole universe could not hold all the people!
Populations can grow very rapidly. For example, one can calculate that the seventy who came into Egypt with Jacob (Gen. 46:27) could easily have multiplied to over five million in just ten generations, assuming only that the average family had six children who lived and reproduced, and that only two generations were living contemporaneously at any one time. This was less than half the number in Jacob’s immediate family. The actual count of the grown Israelite men (not including the tribe of Levi) who left Egypt with Moses was “603,550” (Num. 1:46). The total population was probably between two and three million at the time.
This illustrates how rapidly populations can grow when conditions are favorable. In fact, if a simple geometric growth rate is assumed (which was the assumption made by Charles Darwin in relation to his imagined “struggle for existence” in nature), it would only take about 1,100 years - assuming 35 years per generation - to develop a world population of six billion people. Immediately after the Flood, with only eight people and the whole world before them, with long life spans still prevailing, and with every incentive to have large families, the population surely would have grown explosively. Yet the average annual growth rate since the Flood need only have been one-fourth the present growth rate to produce the world’s present population in the 4,000 years (minimum) since that time.
All of which indicates that the evolutionary scenario, which assumes that human populations have been on the earth for about a million years, is absurd. The whole universe could not hold all the people!
Thursday, September 12, 2013
Our God is Awesome!
“For I proclaim the name of the Lord; Ascribe greatness to our God! The Rock! His work is perfect, for all His ways are just; A God of faithfulness and without injustice, Righteous and upright is He.” Deuteronomy 32:3-4
It is a thrilling exercise to note all the holy and gracious attributes attached to the name of God by the writers of Holy Scripture. In our text, for example, taken from the song of Moses, God is called a “God of faithfulness.” According to the prophet Isaiah, “the Lord is a God of justice” (Isaiah 30:18). David called God both the “righteousness” and the “God of deliverances” (Psalms 4:1; 68:20).
In the New Testament, Stephen called Him “the God of glory” (Acts 7:2). Paul called Him both “the God who gives perseverance and encouragement” and “the God of hope” (Rom. 15:5, 13), when he wrote to the persecuted believers in the great capital of the Roman Empire.
To the carnal Christians in Corinth, He was called the “God of all comfort” and “the God of love and peace” (2 Cor. 1:3; 13:11), and to the suffering believers in Philippi, Paul identified Him as the “God of peace” (Phil. 4:9).
The apostle Peter called Him “the God of all grace” (1 Peter 5:10), and the writer of Hebrews recognized Him as both “God, the Judge of all” and “the God of peace” (Heb. 12:23; 13:20).
Our God is, indeed, the God Who is all in all to His people. He is the God of truth and righteousness, of peace and love, of patience and comfort, of hope and grace, glory, and salvation. “Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations!” (Rev. 15:3). Is He, above all, “Lord of all” in us who know Him?
It is a thrilling exercise to note all the holy and gracious attributes attached to the name of God by the writers of Holy Scripture. In our text, for example, taken from the song of Moses, God is called a “God of faithfulness.” According to the prophet Isaiah, “the Lord is a God of justice” (Isaiah 30:18). David called God both the “righteousness” and the “God of deliverances” (Psalms 4:1; 68:20).
In the New Testament, Stephen called Him “the God of glory” (Acts 7:2). Paul called Him both “the God who gives perseverance and encouragement” and “the God of hope” (Rom. 15:5, 13), when he wrote to the persecuted believers in the great capital of the Roman Empire.
To the carnal Christians in Corinth, He was called the “God of all comfort” and “the God of love and peace” (2 Cor. 1:3; 13:11), and to the suffering believers in Philippi, Paul identified Him as the “God of peace” (Phil. 4:9).
The apostle Peter called Him “the God of all grace” (1 Peter 5:10), and the writer of Hebrews recognized Him as both “God, the Judge of all” and “the God of peace” (Heb. 12:23; 13:20).
Our God is, indeed, the God Who is all in all to His people. He is the God of truth and righteousness, of peace and love, of patience and comfort, of hope and grace, glory, and salvation. “Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations!” (Rev. 15:3). Is He, above all, “Lord of all” in us who know Him?
Wednesday, September 11, 2013
That I May Know Him
“That I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead.”
Philippians 3:10-11
Paul deeply desired to know Christ in an intimate fashion - to experience an even deeper relationship. In our Scripture, he lists three things that will also be known if we know Christ.
The power of His resurrection: The victory of Christ over sin and death exhibited His great power. Paul not only longed for an ultimate resurrected body (Phil. 3:11), but he longed for the power over sin as well “to be dead to sin, but alive to God in Christ Jesus” (Rom. 6:11).
The fellowship of His sufferings: Paul’s desire to know Christ was so great he was willing, if need be, to suffer as He suffered. And, indeed, Paul did suffer in many ways (as seen in 2 Cor. 11:23-37 and elsewhere). “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps” (1 Peter 2:21). “If indeed we suffer with Him so that we may also be glorified with Him” (Rom. 8:17).
Being conformed to His death: Paul was willing to die as Christ died and soon did die a martyr’s death, beheaded in a Roman prison. But that is not in view here. Rather, he wanted to be like Christ in His death, gaining complete victory of all sin. “For he who has died is freed from sin” (Rom. 6:7).
To know Christ in this way, to be conformed to Him as Paul desired, primarily demands developing the servant’s heart and selfless humility that took Christ to the cross (Phil. 2:5-8) to make it possible for us to know Him.
Philippians 3:10-11
Paul deeply desired to know Christ in an intimate fashion - to experience an even deeper relationship. In our Scripture, he lists three things that will also be known if we know Christ.
The power of His resurrection: The victory of Christ over sin and death exhibited His great power. Paul not only longed for an ultimate resurrected body (Phil. 3:11), but he longed for the power over sin as well “to be dead to sin, but alive to God in Christ Jesus” (Rom. 6:11).
The fellowship of His sufferings: Paul’s desire to know Christ was so great he was willing, if need be, to suffer as He suffered. And, indeed, Paul did suffer in many ways (as seen in 2 Cor. 11:23-37 and elsewhere). “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps” (1 Peter 2:21). “If indeed we suffer with Him so that we may also be glorified with Him” (Rom. 8:17).
Being conformed to His death: Paul was willing to die as Christ died and soon did die a martyr’s death, beheaded in a Roman prison. But that is not in view here. Rather, he wanted to be like Christ in His death, gaining complete victory of all sin. “For he who has died is freed from sin” (Rom. 6:7).
To know Christ in this way, to be conformed to Him as Paul desired, primarily demands developing the servant’s heart and selfless humility that took Christ to the cross (Phil. 2:5-8) to make it possible for us to know Him.
Tuesday, September 10, 2013
The Faithful Saying
“It is a trustworthy statement: For if we died with Him, we will also live with Him; If we endure, we will also reign with Him; If we deny Him, He also will deny us; If we are faithless, He remains faithful, for He cannot deny Himself.” 2 Timothy 2:11-13
This saying may have been a song or other memory device that Paul recommended as a summary of doctrine. It expresses important elements of saving faith. First, Christ’s vicarious death gives us eternal life in Him. We “were dead in...trespasses and sins” (Eph. 2:1), have been created “righteousness and holiness” (Eph. 4:24), and have “passed out of death into life” (John 5:24).
Second, standing with Christ in this life attests to our reigning with Him in the next. The “perseverance and faith in the midst of all your persecutions and afflictions which you endure. This is a plain indication of God's righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering” (2 Thess. 1:4-5).
Also, denying Christ in this life will insure that He will deny us for eternity. “Whoever denies Me before men, I will also deny him before My Father who is in heaven” (Matt. 10:33). “He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels” (Rev. 3:5).
Finally, even our unbelief will not affect Christ’s faithfulness. “For as many as are the promises of God, in Him they are yes; therefore also through Him is our Amen...” (2 Cor. 1:20). “The sum of Your word is truth, and every one of Your righteous ordinances is everlasting” (Psalm 119:160). “For I, the Lord, do not change” (Mal. 3:6).
May this faithful saying be your foundation in faith. It is a guide to salvation and an anchor for eternity.
This saying may have been a song or other memory device that Paul recommended as a summary of doctrine. It expresses important elements of saving faith. First, Christ’s vicarious death gives us eternal life in Him. We “were dead in...trespasses and sins” (Eph. 2:1), have been created “righteousness and holiness” (Eph. 4:24), and have “passed out of death into life” (John 5:24).
Second, standing with Christ in this life attests to our reigning with Him in the next. The “perseverance and faith in the midst of all your persecutions and afflictions which you endure. This is a plain indication of God's righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering” (2 Thess. 1:4-5).
Also, denying Christ in this life will insure that He will deny us for eternity. “Whoever denies Me before men, I will also deny him before My Father who is in heaven” (Matt. 10:33). “He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels” (Rev. 3:5).
Finally, even our unbelief will not affect Christ’s faithfulness. “For as many as are the promises of God, in Him they are yes; therefore also through Him is our Amen...” (2 Cor. 1:20). “The sum of Your word is truth, and every one of Your righteous ordinances is everlasting” (Psalm 119:160). “For I, the Lord, do not change” (Mal. 3:6).
May this faithful saying be your foundation in faith. It is a guide to salvation and an anchor for eternity.
Monday, September 9, 2013
At God’s Good Pleasure
“But our God is in the heavens; He does whatever He pleases.”
Psalm 115:3
We often raise questions about God’s actions, but He is never obligated to explain to us His reasons. It is enough to know that it pleased Him, for whatever He does is right by definition.
For example, if someone asks why God created the universe, we must answer simply that it was “because of Your will they existed, and were created” (Rev. 4:11). “Whatever the Lord pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psalm 135:6). He does not have to give account to us, for we also were created at His pleasure.
And why did He allow His Son to suffer and die on the cross? Although “He had done no violence, nor was there any deceit in His mouth. But the Lord was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the Lord will prosper in His hand” (Isa. 53:9-10).
We may never be able to understand why God has done this, especially for sinners such as us, but we don’t have to understand. “God was well-pleased...to save those who believe” (1 Cor. 1:21), not them that understand.
We can be sure that God does have perfect reasons for everything
He does, and perhaps we shall understand it all in eternity. In the meantime, we are simply (with Paul) to be thankful that “God was pleased to reveal His Son in me so that I might preach Him among the Gentiles” (Gal. 1:15-16). He has, in some way beyond comprehension, “predestined us to adoption as sons through
Jesus Christ to Himself, according to the kind intention of His will” (Eph. 1:5), and that is enough to know for now.
Psalm 115:3
We often raise questions about God’s actions, but He is never obligated to explain to us His reasons. It is enough to know that it pleased Him, for whatever He does is right by definition.
For example, if someone asks why God created the universe, we must answer simply that it was “because of Your will they existed, and were created” (Rev. 4:11). “Whatever the Lord pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psalm 135:6). He does not have to give account to us, for we also were created at His pleasure.
And why did He allow His Son to suffer and die on the cross? Although “He had done no violence, nor was there any deceit in His mouth. But the Lord was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the Lord will prosper in His hand” (Isa. 53:9-10).
We may never be able to understand why God has done this, especially for sinners such as us, but we don’t have to understand. “God was well-pleased...to save those who believe” (1 Cor. 1:21), not them that understand.
We can be sure that God does have perfect reasons for everything
He does, and perhaps we shall understand it all in eternity. In the meantime, we are simply (with Paul) to be thankful that “God was pleased to reveal His Son in me so that I might preach Him among the Gentiles” (Gal. 1:15-16). He has, in some way beyond comprehension, “predestined us to adoption as sons through
Jesus Christ to Himself, according to the kind intention of His will” (Eph. 1:5), and that is enough to know for now.
Sunday, September 8, 2013
Christian Freedom
“For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.” Galatians 5:13
Liberty has always been a cherished concept to Americans, ever since the patriotic call of Patrick Henry for liberty or death. It was also a burning issue with the Jews at the time of Christ, chafing under Roman rule as they were. Many early Christians were actually slaves or even in prison for their faith. All those in bondage have longed to be free, and wars and revolutions have been fought to fain their freedom.
But the worst bondage of all is slavery to sin. No army can free a man from sin, and if he dies in sin, he will continue in bondage forever. Among the last words of the Bible are these: “Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy”
(Rev. 22:11).
It is only Christ who can set a sinner free. Christ died for our sins and through faith in Him we receive full pardon and liberty. “Our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; for he who has died is freed from sin....and having been freed from sin, you became slaves of righteousness” (Rom. 6:6-7, 18).
There is no greater or truer freedom than freedom in Christ. “If the Son makes you free, you will be free indeed” (John 8:36). Because of Christ, the very creation itself, now groaning and travailing in pain under the curse of sin, one day soon “will be set free from its slavery to corruption into the freedom of the glory of the children of God” (Rom. 8:21).
In Christ we now have freedom to live unto righteousness. “Having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life”
(Rom. 6:22).
Liberty has always been a cherished concept to Americans, ever since the patriotic call of Patrick Henry for liberty or death. It was also a burning issue with the Jews at the time of Christ, chafing under Roman rule as they were. Many early Christians were actually slaves or even in prison for their faith. All those in bondage have longed to be free, and wars and revolutions have been fought to fain their freedom.
But the worst bondage of all is slavery to sin. No army can free a man from sin, and if he dies in sin, he will continue in bondage forever. Among the last words of the Bible are these: “Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy”
(Rev. 22:11).
It is only Christ who can set a sinner free. Christ died for our sins and through faith in Him we receive full pardon and liberty. “Our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; for he who has died is freed from sin....and having been freed from sin, you became slaves of righteousness” (Rom. 6:6-7, 18).
There is no greater or truer freedom than freedom in Christ. “If the Son makes you free, you will be free indeed” (John 8:36). Because of Christ, the very creation itself, now groaning and travailing in pain under the curse of sin, one day soon “will be set free from its slavery to corruption into the freedom of the glory of the children of God” (Rom. 8:21).
In Christ we now have freedom to live unto righteousness. “Having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life”
(Rom. 6:22).
Friday, September 6, 2013
What is Sin?
“Everyone who practices sin also practices lawlessness; and sin is lawlessness.” 1 John 3:4
The Bible warns that “the wages of sin is death” (Rom. 6:23), and “The person who sins will die” (Ezek. 18:20). These are strange days, however, and there are many who call “evil good and good evil” (Isa. 5:20). Who is to say what is right and wrong, when even our U.S. Supreme Court implies that there are no absolutes?
God is the One Who defines sin because it is He Who will judge sin. The definition is multi-faceted, for sin takes many forms. Most basically, as our Scripture says, sin is the transgression of the law - not just certain laws, but all of God’s law. “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” (James 2:10).
But there must be more than just formal obedience to God’s commands, for “All unrighteousness is sin” (1 John 5:17). Furthermore, there are sins of omission, as well as sins of commission. “To one who knows the right thing to do and does not do it, to him it is sin” (James 4:17).
When there is no specific law or command to guide our actions in a particular situation, the principle to follow is that of faith - that is, the confident inward assurance that we are doing that which honors the Lord, for “whatever is not from faith is sin” (Rom. 14:23).
There is much more that could be noted, but it is clear that no one could ever measure up even to these demands, “for all have sinned and fall short of the glory of God” (Rom. 3:23). All of us deserve the wages of sin, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8). Now “apart from the Law the righteousness of God has been manifested...even the righteousness of God through faith in Jesus Christ” (Rom. 3:21-22).
The Bible warns that “the wages of sin is death” (Rom. 6:23), and “The person who sins will die” (Ezek. 18:20). These are strange days, however, and there are many who call “evil good and good evil” (Isa. 5:20). Who is to say what is right and wrong, when even our U.S. Supreme Court implies that there are no absolutes?
God is the One Who defines sin because it is He Who will judge sin. The definition is multi-faceted, for sin takes many forms. Most basically, as our Scripture says, sin is the transgression of the law - not just certain laws, but all of God’s law. “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” (James 2:10).
But there must be more than just formal obedience to God’s commands, for “All unrighteousness is sin” (1 John 5:17). Furthermore, there are sins of omission, as well as sins of commission. “To one who knows the right thing to do and does not do it, to him it is sin” (James 4:17).
When there is no specific law or command to guide our actions in a particular situation, the principle to follow is that of faith - that is, the confident inward assurance that we are doing that which honors the Lord, for “whatever is not from faith is sin” (Rom. 14:23).
There is much more that could be noted, but it is clear that no one could ever measure up even to these demands, “for all have sinned and fall short of the glory of God” (Rom. 3:23). All of us deserve the wages of sin, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8). Now “apart from the Law the righteousness of God has been manifested...even the righteousness of God through faith in Jesus Christ” (Rom. 3:21-22).
Thursday, September 5, 2013
The Whole Law
“You shall keep My statutes and My judgments, by which a man may live if he does them; I am the Lord.” Leviticus 18:5
The absolute holiness of God is emphasized throughout the Book of Leviticus, and this is the standard for all those created in His image. This is made clear, beyond question, when today’s verse is quoted in the New Testament: “Now that no one is justified by the Law before God is evident; for, ‘THE RIGHTEOUS MAN SHALL LIVE BY FAITH.’ However, the Law is not of faith; on the contrary, ‘HE WHO PRACTICES THEM SHALL LIVE BY THEM’” (Galatians 3:11-12).
It is not enough that a man keep most of God’s laws. “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” (James 2:10). “CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM” (Galatians 3:10).
It is obvious, therefore, that while “The Law is holy, and the commandment is holy and righteous and good” (Rom. 7:12), no human being (except Jesus Christ) has ever been able to keep God’s perfect law, and all are therefore under God’s condemnation. “Because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin” (Rom. 3:20).
The widespread delusion that a person can be saved by good works is dangerous, and many are on the road to hell smug in their goodness. To keep the law, however, the Creator Himself had to become man, and He did fulfill the law as our representative before God. Then, when He died, “Christ redeemed us from the curse of the Law, having become a curse for us” (Gal. 3:13). “The righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe” (Rom. 3:21-22).
The absolute holiness of God is emphasized throughout the Book of Leviticus, and this is the standard for all those created in His image. This is made clear, beyond question, when today’s verse is quoted in the New Testament: “Now that no one is justified by the Law before God is evident; for, ‘THE RIGHTEOUS MAN SHALL LIVE BY FAITH.’ However, the Law is not of faith; on the contrary, ‘HE WHO PRACTICES THEM SHALL LIVE BY THEM’” (Galatians 3:11-12).
It is not enough that a man keep most of God’s laws. “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” (James 2:10). “CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM” (Galatians 3:10).
It is obvious, therefore, that while “The Law is holy, and the commandment is holy and righteous and good” (Rom. 7:12), no human being (except Jesus Christ) has ever been able to keep God’s perfect law, and all are therefore under God’s condemnation. “Because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin” (Rom. 3:20).
The widespread delusion that a person can be saved by good works is dangerous, and many are on the road to hell smug in their goodness. To keep the law, however, the Creator Himself had to become man, and He did fulfill the law as our representative before God. Then, when He died, “Christ redeemed us from the curse of the Law, having become a curse for us” (Gal. 3:13). “The righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe” (Rom. 3:21-22).
Wednesday, September 4, 2013
Memory and the Holy Spirit
“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.” John 14:26
John wrote his detailed discourses of Jesus (almost half of the verse in John’s gospel consist of His words) approximately fifty years after Christ spoke them, yet John was able to report then verbatim because of the supernatural memory of them brought back by the Holy Spirit. The same must have been true for the other biblical writers as they recalled words and events of years before.
In a real, though different, sense, the Holy Spirit also can “bring to our remembrance” the words of Strictures just when they are especially needed in witnessing or for personal guidance or some other need. This will only be operational, of course, if they have first been stored in our memory, either by direct memorization or by such frequent reading and studying of the Bible as to make it a part of our subconscious memory.
Recall how the unlearned fisherman Peter was able to quote long passages of Scripture when he needed them (see, for example, Acts 2:16-21, 25-28, 34-35). He had apparently spent much time in studying and even memorizing key portions of the Old Testament. Jesus, of course, frequently quoted Scripture in His conversations, and Paul quoted Scripture abundantly in his epistle. Should we not do the same?
Scripture memorization has been a great blessing to many Christians over the years but seems to have become almost a lost art in this day and age. Nevertheless, Christ has promised answered prayer: “If you abide in Me, and My words abide in you” (John 15:7). So, as Paul urged, “Let the word of Christ richly dwell within you” (Colossians 3:16).
John wrote his detailed discourses of Jesus (almost half of the verse in John’s gospel consist of His words) approximately fifty years after Christ spoke them, yet John was able to report then verbatim because of the supernatural memory of them brought back by the Holy Spirit. The same must have been true for the other biblical writers as they recalled words and events of years before.
In a real, though different, sense, the Holy Spirit also can “bring to our remembrance” the words of Strictures just when they are especially needed in witnessing or for personal guidance or some other need. This will only be operational, of course, if they have first been stored in our memory, either by direct memorization or by such frequent reading and studying of the Bible as to make it a part of our subconscious memory.
Recall how the unlearned fisherman Peter was able to quote long passages of Scripture when he needed them (see, for example, Acts 2:16-21, 25-28, 34-35). He had apparently spent much time in studying and even memorizing key portions of the Old Testament. Jesus, of course, frequently quoted Scripture in His conversations, and Paul quoted Scripture abundantly in his epistle. Should we not do the same?
Scripture memorization has been a great blessing to many Christians over the years but seems to have become almost a lost art in this day and age. Nevertheless, Christ has promised answered prayer: “If you abide in Me, and My words abide in you” (John 15:7). So, as Paul urged, “Let the word of Christ richly dwell within you” (Colossians 3:16).
Tuesday, September 3, 2013
Beautiful Feet
“How will they preach unless they are sent? Just as it is written, ‘How beautiful are the feet of those who bring good news of good things!’” Romans 10:15
The Gospel is the “good news.” “That God so loved the world that He gave His only begotten Son, that whosover believes in Him will not perish, but have everlasting life.” (John 3:16). That Christ came, lived a sinless life, died on a cross, was buried, and three days later rose from the grave. And “if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved” (Rom. 10:9). That is the Good News.
It’s the best news that has ever been given. How beautiful, how precious, and how blessed are those feet that bring the Good News to those who are lost.
Two questions...
Have you received the Good News and received Christ into your heart?
Who are you sharing the Good News with?
The Gospel is the “good news.” “That God so loved the world that He gave His only begotten Son, that whosover believes in Him will not perish, but have everlasting life.” (John 3:16). That Christ came, lived a sinless life, died on a cross, was buried, and three days later rose from the grave. And “if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved” (Rom. 10:9). That is the Good News.
It’s the best news that has ever been given. How beautiful, how precious, and how blessed are those feet that bring the Good News to those who are lost.
Two questions...
Have you received the Good News and received Christ into your heart?
Who are you sharing the Good News with?
Monday, September 2, 2013
The Gospel of Peace
“How lovely on the mountains are the feet of him who brings good news, who announces peace and brings good news of happiness, who announces salvation, and says to Zion, ‘Your God reigns!’” Isaiah 52:7
Surprisingly, there are more verses containing the word “peace” in the Old Testament Book of Isaiah, than in any other book of the Bible. The central occurrence (15 before and 15 after) is in our text, speaking of those whose feet travel with the beautiful gospel (that is, “good news,” mentioned twice in this verse) of peace. The one proclaiming this gospel is said to be publishing salvation, announcing the imminent reign of God the Savior over all the earth.
The first mention of “peace” in Isaiah speaks of the coming King and His reign, and so does the final occurrence. First, “The government will rest on His shoulders; And His name will be called...Prince of Peace” (Isaiah 9:6). Then, in Isaiah’s last chapter we read, “For thus says the Lord, ‘Behold, I extend peace to her like a river, and the glory of the nations like an overflowing stream’” (Isaiah 66:12).
This wonderful gospel of peace is specifically mentioned just twice in the New Testament. The first is a direct quotation from our text. “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” (Romans 10:15).
The second is in connection with the Christian’s spiritual armor. The “beautiful feet” that are to carry the good news are, most appropriately, to be “shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE” (Ephesians 6:15). It is our high privilege to be among those whose feet travel upon the mountains, and across the plains, and over the seas with the beautiful gospel of peace and salvation.
Surprisingly, there are more verses containing the word “peace” in the Old Testament Book of Isaiah, than in any other book of the Bible. The central occurrence (15 before and 15 after) is in our text, speaking of those whose feet travel with the beautiful gospel (that is, “good news,” mentioned twice in this verse) of peace. The one proclaiming this gospel is said to be publishing salvation, announcing the imminent reign of God the Savior over all the earth.
The first mention of “peace” in Isaiah speaks of the coming King and His reign, and so does the final occurrence. First, “The government will rest on His shoulders; And His name will be called...Prince of Peace” (Isaiah 9:6). Then, in Isaiah’s last chapter we read, “For thus says the Lord, ‘Behold, I extend peace to her like a river, and the glory of the nations like an overflowing stream’” (Isaiah 66:12).
This wonderful gospel of peace is specifically mentioned just twice in the New Testament. The first is a direct quotation from our text. “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” (Romans 10:15).
The second is in connection with the Christian’s spiritual armor. The “beautiful feet” that are to carry the good news are, most appropriately, to be “shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE” (Ephesians 6:15). It is our high privilege to be among those whose feet travel upon the mountains, and across the plains, and over the seas with the beautiful gospel of peace and salvation.
Sunday, September 1, 2013
The Heavens Opened
“And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war.” Revelation 19:11
This is the final climactic reference in the Bible to God’s opened heavens. Sometimes, as in this verse, heaven is opened in judgement; sometimes in blessing. Sometimes it is the atmospheric heaven that is open; sometimes the heaven of heavens where stands the throne of God.
The first such mention refers to the world-destroying flood of Noah’s day when “floodgates of the sky were opened” (Gen. 7:11). The second mention, however, speaks of blessing. God had “opened the doors of heaven; He rained down manna upon them to eat and gave them food from heaven” (Psalm 78:23-24). The windows of heaven rained down the waters of death, while the doors of heaven rained down the bread of life!
Ezekiel also saw the heavens opened in judgement (Ezekiel 1:1), but God told Malachi, “Bring the whole tithe into the storehouse...and test Me now...if I will not open for you the windows of heaven and pour out for you a blessing until it overflows” (Malachi 3:10).
At the baptism of Jesus the heavens were opened and men heard the great testimony of the Father concerning His beloved Son (Matthew 3:16; Mark 1:10; Luke 3:21). Jesus promised Nathanael, “You will see the heavens opened” (John 1:51), and Stephen and Peter actually saw the heavens open (Acts 7:56; 10:11).
Finally, the apostle John reported that “a door standing open in heaven” (Revelation 4:1), and he saw the Lord on His throne - twelve specific references (four in the Old Testament, eight in the New) to the opened heavens.
This is the final climactic reference in the Bible to God’s opened heavens. Sometimes, as in this verse, heaven is opened in judgement; sometimes in blessing. Sometimes it is the atmospheric heaven that is open; sometimes the heaven of heavens where stands the throne of God.
The first such mention refers to the world-destroying flood of Noah’s day when “floodgates of the sky were opened” (Gen. 7:11). The second mention, however, speaks of blessing. God had “opened the doors of heaven; He rained down manna upon them to eat and gave them food from heaven” (Psalm 78:23-24). The windows of heaven rained down the waters of death, while the doors of heaven rained down the bread of life!
Ezekiel also saw the heavens opened in judgement (Ezekiel 1:1), but God told Malachi, “Bring the whole tithe into the storehouse...and test Me now...if I will not open for you the windows of heaven and pour out for you a blessing until it overflows” (Malachi 3:10).
At the baptism of Jesus the heavens were opened and men heard the great testimony of the Father concerning His beloved Son (Matthew 3:16; Mark 1:10; Luke 3:21). Jesus promised Nathanael, “You will see the heavens opened” (John 1:51), and Stephen and Peter actually saw the heavens open (Acts 7:56; 10:11).
Finally, the apostle John reported that “a door standing open in heaven” (Revelation 4:1), and he saw the Lord on His throne - twelve specific references (four in the Old Testament, eight in the New) to the opened heavens.
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