“Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart.”
2 Timothy 2:22
There are times to stand and there are times to flee. There are some things so fearful and deadly that it is foolish to try to face them at all. The only rational course, when confronted by them, is to flee!
The most obvious of all such enemies is the wrath of God, for His judgment is terrible and eternal. Therefore, His message to all unsaved men and women is to “flee from the wrath to come” (Matt. 3:7 - the first occurrence of “flee” in the New Testament) by receiving Christ as Savior.
It is wise to refrain from all kinds of sin, but certain sins have such deadly consequences, even in this present life, that the Scriptures warn us to flee from them. “But flee from these things, you man of God” (1 Tim. 6:11). In context, the apostle Paul is here warning against “the love of money” and those who suppose “godliness is a means of gain” (1 Tim. 6:10, 5). Those who desire to be rich, he says, “fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction” (1 Tim. 6:9). Therefore, flee from this temptation!
He also warns us to “flee from idolatry” (1 Cor. 10:14) - that is, from worshiping and serving any part of the creation “rather than the Creator” (Rom. 1:25). This warning is especially appropriate today when there is such a wide resurgence of evolutionary pantheism.
Also, we must “flee immorality” (1 Cor. 6:18). This is a deadly danger to the Christian in this day of amorality. Finally, as our text says, young believers (and old believers need this admonition, too!) should “flee from youthful lusts,” if we are able to “call on the Lord from a pure heart.”
Friday, November 29, 2013
Thursday, November 28, 2013
Walking in Truth
“I was very glad to find some of your children walking in truth, just as we have received commandment to do from the Father.”
2 John 1:4
This beautiful metaphor, “walking in truth,” is found only in the two, one-chapter epistles of John - here in our text and in 3 John 3-4. This principle should indeed characterize our daily lives since our Lord and Savior is Himself “the truth” (John 14:6), the Word of God which we believe is “truth” (John 17:17), and the Holy Spirit who indwells our bodies is the very “Spirit of truth” (John 15:26).
The New Testament also uses other characteristics of the Christian life under this figure of walking. When a person is born again through faith in Christ and testifies of this by following the Lord in baptism, he or she is said to be raised to “walk in newness of life” (Rom. 6:4).
Then, since the Holy Spirit has come to indwell our bodies, to comfort, to guide, and constrain us as needed, we are exhorted to “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal. 5:16). Furthermore, we are commanded to “walk in love, just as Christ also loved you” (Eph. 5:2). This is not erotic love, of course, or even brotherly love, but unselfish “agape” love, that sacrifices its own interests for the needs of others. We are to “walk in the Light as He Himself is in the Light” (1 John 1:7).
All of these and other similar admonitions can be summarized as simply following the example of Christ. “The one who says he abides in Him ought himself to walk in the same manner as He walked” (1 John 2:6). “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life” (John 8:12).
May this Thanksgiving Day be a wonderful day for you!
2 John 1:4
This beautiful metaphor, “walking in truth,” is found only in the two, one-chapter epistles of John - here in our text and in 3 John 3-4. This principle should indeed characterize our daily lives since our Lord and Savior is Himself “the truth” (John 14:6), the Word of God which we believe is “truth” (John 17:17), and the Holy Spirit who indwells our bodies is the very “Spirit of truth” (John 15:26).
The New Testament also uses other characteristics of the Christian life under this figure of walking. When a person is born again through faith in Christ and testifies of this by following the Lord in baptism, he or she is said to be raised to “walk in newness of life” (Rom. 6:4).
Then, since the Holy Spirit has come to indwell our bodies, to comfort, to guide, and constrain us as needed, we are exhorted to “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal. 5:16). Furthermore, we are commanded to “walk in love, just as Christ also loved you” (Eph. 5:2). This is not erotic love, of course, or even brotherly love, but unselfish “agape” love, that sacrifices its own interests for the needs of others. We are to “walk in the Light as He Himself is in the Light” (1 John 1:7).
All of these and other similar admonitions can be summarized as simply following the example of Christ. “The one who says he abides in Him ought himself to walk in the same manner as He walked” (1 John 2:6). “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life” (John 8:12).
May this Thanksgiving Day be a wonderful day for you!
Wednesday, November 27, 2013
An Ear to the Master’s Voice
“But if the slave plainly says, ‘I love my master, my wife and my children; I will not go out as a free man,’ then his master shall bring him to God, then he shall bring him to the door or the doorpost. And his master shall pierce his ear with an awl; and he shall serve him permanently.” Exodus 21:5-6
This unique ordinance of the Mosaic law is significant as being the first one given after the Ten Commandments. It (and the following ordinances) centers first on the most humble members of society (that is, the slave-recognizing the universal existence of slavery at the time and ameliorating its practice), then on other people, then on property - thus establishing God’s priorities.
Here also, right at the beginning of the dispensation of law, we are given a picture in miniature of the coming Servant of the Lord, who would come someday to bear the penalty of the law for us, saving us by His grace.
The servant pictured here, with full right to be set free in the sabbatical year, chooses rather to do the will of his master forever, listening to his voice only - this commitment symbolized and sealed by the opening in his ear. Just so, the coming Savior would say: “My ears You have opened; Burnt offering and sin offering You have not required. Then I said, ‘Behold, I come; In the scroll of the book it is written of me. I delight to do Your will, O my God; Your Law is within my heart” (Psalm 40:6-8).
The fulfillment of this prophecy is described in Hebrews 10:5-10. There, the opening of the ear of the servant is interpreted as the preparation of His human body “To do Your will, O God...By this will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:7, 10). Out of love for the Father and for those who would share the Father’s house with Him, He offered His body to accomplish the saving will of God.
This unique ordinance of the Mosaic law is significant as being the first one given after the Ten Commandments. It (and the following ordinances) centers first on the most humble members of society (that is, the slave-recognizing the universal existence of slavery at the time and ameliorating its practice), then on other people, then on property - thus establishing God’s priorities.
Here also, right at the beginning of the dispensation of law, we are given a picture in miniature of the coming Servant of the Lord, who would come someday to bear the penalty of the law for us, saving us by His grace.
The servant pictured here, with full right to be set free in the sabbatical year, chooses rather to do the will of his master forever, listening to his voice only - this commitment symbolized and sealed by the opening in his ear. Just so, the coming Savior would say: “My ears You have opened; Burnt offering and sin offering You have not required. Then I said, ‘Behold, I come; In the scroll of the book it is written of me. I delight to do Your will, O my God; Your Law is within my heart” (Psalm 40:6-8).
The fulfillment of this prophecy is described in Hebrews 10:5-10. There, the opening of the ear of the servant is interpreted as the preparation of His human body “To do Your will, O God...By this will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:7, 10). Out of love for the Father and for those who would share the Father’s house with Him, He offered His body to accomplish the saving will of God.
Tuesday, November 26, 2013
The Will of the Lord
“So then do not be foolish, but understand what the will of the Lord is.” Ephesians 5:17
There is no more exalted theme in the world than the will of God, nor is there a more important, practical question than how to know the will of God. Of greatest significance is the recognition that it is His will - not man’s will - which is important.
God desires for us to know His will - both His will in general, as revealed in Scripture, and His specific will in each particular decision. The latter must in every instance, of course, be fully compatible with the former, as the Holy Spirit, who leads us, will never contradict the Scriptures which He inspired. Thus, and indispensable prerequisite to finding the personal will of God is knowing His general will.
The general will of God is expressed, first of all, in the fact of special creation (Rev. 4:11). Then Christ became a man in order to accomplish God’s will (Heb. 10:7), as our sin-bearing substitute; “By this will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:10). It is His will that this should provide salvation to all who believe. “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40). This, in turn, entails individual regeneration of all who receive Him, “who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:13).
Furthermore, His will includes absolute security in Him (John 6:39), our sanctification (1 Thess. 4:3), and ultimate glorification (John 17:24). Thankfulness in all things (1 Thess. 5:18) and a virtuous (“doing right” 1 Pet. 2:15) life are also God’s will. A believer who understands, believes, and obeys God’s general will is then prepared to know and follow His specific will.
There is no more exalted theme in the world than the will of God, nor is there a more important, practical question than how to know the will of God. Of greatest significance is the recognition that it is His will - not man’s will - which is important.
God desires for us to know His will - both His will in general, as revealed in Scripture, and His specific will in each particular decision. The latter must in every instance, of course, be fully compatible with the former, as the Holy Spirit, who leads us, will never contradict the Scriptures which He inspired. Thus, and indispensable prerequisite to finding the personal will of God is knowing His general will.
The general will of God is expressed, first of all, in the fact of special creation (Rev. 4:11). Then Christ became a man in order to accomplish God’s will (Heb. 10:7), as our sin-bearing substitute; “By this will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:10). It is His will that this should provide salvation to all who believe. “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40). This, in turn, entails individual regeneration of all who receive Him, “who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:13).
Furthermore, His will includes absolute security in Him (John 6:39), our sanctification (1 Thess. 4:3), and ultimate glorification (John 17:24). Thankfulness in all things (1 Thess. 5:18) and a virtuous (“doing right” 1 Pet. 2:15) life are also God’s will. A believer who understands, believes, and obeys God’s general will is then prepared to know and follow His specific will.
Monday, November 25, 2013
The Names of the Lord
God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’”Exodus 3:14
This unique name of God was given to stress the truth that He is timeless. The name “LORD” (Hebrew: “YWWH” = Yahweh or Jehovah) is essentially the same, conveying the truth that He is the eternal, self-existing one.
The Lord Jesus Christ appropriated this divine name to Himself when He told the Jews: “before Abraham was born, I am” (John 8:58). Correctly assuming that this statement was nothing less than a direct claim to identity with God, the Jews immediately (but unsuccessfully) attempted to stone Him to death as a blasphemer.
As the “I Am,” the Lord Jesus Christ, is indeed everything, and He has revealed Himself to us under many beautiful symbols. Is well known that the there are seven great “I am’s” in the gospel of John, each of which is rich with spiritual depth of meaning. They can be listed as follows:
“I am the bread of life...the living bread” (John 6:35, 51).
“I am the Light of the world...the Light of life” (John 8:12).
“I am the door of the sheep” (John 10:7).
“I am the good shepherd; the good shepherd lays down His life for the sheep” (John 10:11).
“I am the resurrection and the life” (John 11:25).
“I am the way, and the truth, and the life” (John 14:6).
“I am the true vine” (John 15:1).
It is well known that this magnificent self-assertion of the Lord permeates the whole Bible, from its first use in Genesis 15:1, “I am a shield to you; Your reward shall be very great” to it’s final occurrence in Revelation 22:16, “I am...the bright morning star.” And all these beautiful figures help us to pray more fervently “that God may be all in all” (1 Cor. 15:28).
This unique name of God was given to stress the truth that He is timeless. The name “LORD” (Hebrew: “YWWH” = Yahweh or Jehovah) is essentially the same, conveying the truth that He is the eternal, self-existing one.
The Lord Jesus Christ appropriated this divine name to Himself when He told the Jews: “before Abraham was born, I am” (John 8:58). Correctly assuming that this statement was nothing less than a direct claim to identity with God, the Jews immediately (but unsuccessfully) attempted to stone Him to death as a blasphemer.
As the “I Am,” the Lord Jesus Christ, is indeed everything, and He has revealed Himself to us under many beautiful symbols. Is well known that the there are seven great “I am’s” in the gospel of John, each of which is rich with spiritual depth of meaning. They can be listed as follows:
“I am the bread of life...the living bread” (John 6:35, 51).
“I am the Light of the world...the Light of life” (John 8:12).
“I am the door of the sheep” (John 10:7).
“I am the good shepherd; the good shepherd lays down His life for the sheep” (John 10:11).
“I am the resurrection and the life” (John 11:25).
“I am the way, and the truth, and the life” (John 14:6).
“I am the true vine” (John 15:1).
It is well known that this magnificent self-assertion of the Lord permeates the whole Bible, from its first use in Genesis 15:1, “I am a shield to you; Your reward shall be very great” to it’s final occurrence in Revelation 22:16, “I am...the bright morning star.” And all these beautiful figures help us to pray more fervently “that God may be all in all” (1 Cor. 15:28).
Sunday, November 24, 2013
“I AM” in the Pentateuch
“And He said to him, ‘I am the Lord who brought you out of Ur of the Chaldeans, to give you this land to possess it.’” Genesis 15:7
There are seven “I am’s” in the Book of Genesis. The first is a beautiful figure of speech - “I am a shield to you; Your reward shall be very great” (Gen. 15:1), but the others are all names and titles of God. The first of these is in our text above, identifying Jehovah Himself (the Lord) with the “I am.”
The next is Gen. 17:1: “I am God Almighty.” The Hebrew here is El “Shaddai” (“God the nourishing sustainer”), also found in Gen. 35:11. Next is in Gen. 26:24: “I am the God of your father Abraham; Do not fear, for I am with you.” Then, “I am the Lord, the God of your father Abraham and the God of Isaac” (Gen. 28:13). “I am the God of Bethel” (Gen. 21:12). “Beth-el” means “the house of God.” Finally, God says: “I am God, the God of your father” (Gen. 46:3).
In Exodus there are 21 places where God says: “I am.” Most of these are merely variations of the different names of God as noted above in the “I am’s” of Genesis, but six do give new insight. The first, of course, is the great assertion of Exodus 3:14, where God identifies Himself as “I AM WHO I AM.” The others: “I, the Lord, am in the midst of the land” (Ex. 8:22); “I, the Lord, am your healer” (Ex. 15:26); “I, the Lord your God, am a jealous God” (Ex. 20:5); “I am gracious” (Ex. 22:27); “I am the Lord who sanctifies you” (Ex. 31:13).
In the remaining books of the Pentateuch, the phrase “I am the LORD your God” occurs very frequently, but there are two important new “I am’s.” “I am holy” occurs six times (e.g. Leviticus 11:45), and “I am your portion and your inheritance” is recorded in Numbers 18:20. The great theme of all these claims and names of God is that the mighty God of time and space is also a caring, personal God. We can trust Him, and He cares for us.
There are seven “I am’s” in the Book of Genesis. The first is a beautiful figure of speech - “I am a shield to you; Your reward shall be very great” (Gen. 15:1), but the others are all names and titles of God. The first of these is in our text above, identifying Jehovah Himself (the Lord) with the “I am.”
The next is Gen. 17:1: “I am God Almighty.” The Hebrew here is El “Shaddai” (“God the nourishing sustainer”), also found in Gen. 35:11. Next is in Gen. 26:24: “I am the God of your father Abraham; Do not fear, for I am with you.” Then, “I am the Lord, the God of your father Abraham and the God of Isaac” (Gen. 28:13). “I am the God of Bethel” (Gen. 21:12). “Beth-el” means “the house of God.” Finally, God says: “I am God, the God of your father” (Gen. 46:3).
In Exodus there are 21 places where God says: “I am.” Most of these are merely variations of the different names of God as noted above in the “I am’s” of Genesis, but six do give new insight. The first, of course, is the great assertion of Exodus 3:14, where God identifies Himself as “I AM WHO I AM.” The others: “I, the Lord, am in the midst of the land” (Ex. 8:22); “I, the Lord, am your healer” (Ex. 15:26); “I, the Lord your God, am a jealous God” (Ex. 20:5); “I am gracious” (Ex. 22:27); “I am the Lord who sanctifies you” (Ex. 31:13).
In the remaining books of the Pentateuch, the phrase “I am the LORD your God” occurs very frequently, but there are two important new “I am’s.” “I am holy” occurs six times (e.g. Leviticus 11:45), and “I am your portion and your inheritance” is recorded in Numbers 18:20. The great theme of all these claims and names of God is that the mighty God of time and space is also a caring, personal God. We can trust Him, and He cares for us.
Friday, November 22, 2013
Shun Babblings
“But avoid worldly and empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus.” 2 Timothy 2:16-17
Paul’s earlier warning about “word fights” (2 Tim. 2:14) is strengthened in the text above with a different emphasis. Word fights are “picky” debates started by quarrelsome people. They are useless and devise. They create conflicts and schisms.
Profane and vain babblings, however, are worldly and valueless “noise.” Less obvious and more subtle than fighting, they have the effect of destroying godliness. “But have nothing to do with worldly [ungodly] fables [myths, baseless stories] fit only for old women. On the other hand, discipline yourself for the purpose of godliness” (1 Tim. 4:7).
Because “godliness is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim. 4:8), Paul strongly urged Timothy to “guard what has been entrusted to you, avoiding worldly and empty chatter [babble] and the opposing arguments of what is falsely called ‘knowledge’ — which some have professed and thus gone astray from the faith” (1 Tim. 6:20-21). The “oppositions” spoken of are the “antitheses” - the conflict, the stand against knowledge, a “pseudonym” - a false name. It sounds like knowledge, but is not true.
The results of these “babblings” are not good. Ungodliness will increase. Error will eat away at spiritual health and truth like gangrene. The two church leaders that Paul mentions, Hymenaeus and Philetus, are listed as examples of such a cancer. They taught that the resurrection had already occurred for the saints.
Peter’s warning is very similar: “be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness” (2 Peter 3:17).
Paul’s earlier warning about “word fights” (2 Tim. 2:14) is strengthened in the text above with a different emphasis. Word fights are “picky” debates started by quarrelsome people. They are useless and devise. They create conflicts and schisms.
Profane and vain babblings, however, are worldly and valueless “noise.” Less obvious and more subtle than fighting, they have the effect of destroying godliness. “But have nothing to do with worldly [ungodly] fables [myths, baseless stories] fit only for old women. On the other hand, discipline yourself for the purpose of godliness” (1 Tim. 4:7).
Because “godliness is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim. 4:8), Paul strongly urged Timothy to “guard what has been entrusted to you, avoiding worldly and empty chatter [babble] and the opposing arguments of what is falsely called ‘knowledge’ — which some have professed and thus gone astray from the faith” (1 Tim. 6:20-21). The “oppositions” spoken of are the “antitheses” - the conflict, the stand against knowledge, a “pseudonym” - a false name. It sounds like knowledge, but is not true.
The results of these “babblings” are not good. Ungodliness will increase. Error will eat away at spiritual health and truth like gangrene. The two church leaders that Paul mentions, Hymenaeus and Philetus, are listed as examples of such a cancer. They taught that the resurrection had already occurred for the saints.
Peter’s warning is very similar: “be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness” (2 Peter 3:17).
Thursday, November 21, 2013
How to Pray
“Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full.” John 16:24
Jesus promised that “Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you” (John 16:23). This condition for answered prayer and its resulting fullness of joy is not just a formula with which to end a prayer. “In My name” implies representing Him and what He stands for, so that our prayer could truly be His prayer as well.
For example, our prayer must be in His 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).
We need also to recognize that God’s great purpose in creation is of higher priority than our own personal desires, so this should be of first order in our prayers. Jesus said: “When you pray, say: ‘Father, hallowed be Your name. Your kingdom come’” (Luke 11:2). We can also pray for our own needs, of course, especially for God to “lead us not into temptation” (Luke 11:4), the closing request in His model prayer.
It is good to seek God’s wisdom in all our decisions and undertakings, so that we can be confident we are indeed in His will, but our request for such guidance must be sincere and in willingness to act on His answer. “But if any of you lacks wisdom, let him ask of God...But he must ask in faith” (James 1:5-6). And it should be obvious that the requests be made with a clear conscience before God. “If I regard wickedness in my heart, the Lord will not hear” (Psalm 66:18).
But when we are indeed confident that we are praying “in His name” with all that this implies, then we should pray earnestly, for “The effective prayer of a righteous man can accomplish much” (James 5:16), and when the answer comes - as it will in God’s time - then our joy indeed will be full!
Jesus promised that “Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you” (John 16:23). This condition for answered prayer and its resulting fullness of joy is not just a formula with which to end a prayer. “In My name” implies representing Him and what He stands for, so that our prayer could truly be His prayer as well.
For example, our prayer must be in His 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).
We need also to recognize that God’s great purpose in creation is of higher priority than our own personal desires, so this should be of first order in our prayers. Jesus said: “When you pray, say: ‘Father, hallowed be Your name. Your kingdom come’” (Luke 11:2). We can also pray for our own needs, of course, especially for God to “lead us not into temptation” (Luke 11:4), the closing request in His model prayer.
It is good to seek God’s wisdom in all our decisions and undertakings, so that we can be confident we are indeed in His will, but our request for such guidance must be sincere and in willingness to act on His answer. “But if any of you lacks wisdom, let him ask of God...But he must ask in faith” (James 1:5-6). And it should be obvious that the requests be made with a clear conscience before God. “If I regard wickedness in my heart, the Lord will not hear” (Psalm 66:18).
But when we are indeed confident that we are praying “in His name” with all that this implies, then we should pray earnestly, for “The effective prayer of a righteous man can accomplish much” (James 5:16), and when the answer comes - as it will in God’s time - then our joy indeed will be full!
Wednesday, November 20, 2013
What Have We Now in Christ
“So that whoever believes will in Him have eternal life.” John 3:15
The one who is trusting Jesus Christ as Savior and Lord has many wonderful possessions which cannot be seen with out physical eyes, but which are as real and permanent as if were already in heaven. Many of these (only a few of which can be listed here) are noted by the present tense of the verb “have” (Greek: “echo”).
First of all, as our text indicates (and these are the words of Christ!), we who believe in Him have right now - eternal life! Our sins have been taken care of by the sacrificial death of Christ, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph. 1:7; see also Col. 1:14). Our sins will be remembered against us no more, because we have already been eternally redeemed. Then also, in spite of all our sins and failures, “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1).
One of the great resources we now have, but use so seldom, is the capacity to “think God’s thoughts after Him.” “For who has known the mind of the Lord, that he will instruct Him? But we have the mind of Christ” (1 Cor. 2:16).
Having the mind of Christ should keep us from sin. Nevertheless, “if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous” (1 John 2:1). Not only do we have an advocate defending us, but we have a priest as our mediator. “We have a great high priest...Jesus the Son of God” (Heb. 4:14).
Finally, we already “have a building from God, a house not made with hands, eternal in the heavens” (2 Cor. 5:1). And all this is only the beginning! “Eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him” (1 Cor. 2:9).
The one who is trusting Jesus Christ as Savior and Lord has many wonderful possessions which cannot be seen with out physical eyes, but which are as real and permanent as if were already in heaven. Many of these (only a few of which can be listed here) are noted by the present tense of the verb “have” (Greek: “echo”).
First of all, as our text indicates (and these are the words of Christ!), we who believe in Him have right now - eternal life! Our sins have been taken care of by the sacrificial death of Christ, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph. 1:7; see also Col. 1:14). Our sins will be remembered against us no more, because we have already been eternally redeemed. Then also, in spite of all our sins and failures, “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1).
One of the great resources we now have, but use so seldom, is the capacity to “think God’s thoughts after Him.” “For who has known the mind of the Lord, that he will instruct Him? But we have the mind of Christ” (1 Cor. 2:16).
Having the mind of Christ should keep us from sin. Nevertheless, “if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous” (1 John 2:1). Not only do we have an advocate defending us, but we have a priest as our mediator. “We have a great high priest...Jesus the Son of God” (Heb. 4:14).
Finally, we already “have a building from God, a house not made with hands, eternal in the heavens” (2 Cor. 5:1). And all this is only the beginning! “Eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him” (1 Cor. 2:9).
Tuesday, November 19, 2013
Good Courage
“Be strong and of good courage, for to this people you shall divide as an inheritance the land which I swore to their fathers to give them.” Joshua 1:6 (NKJV)
This admonition to be strong and of “good courage” (Hebrew: “amass”) is given some ten times in the Old Testament, plus another nine times using a different word (“chasaq”). The first occurrence of “amass” is in Deuteronomy 3:28, where it is translated “strengthen” - “But command Joshua, and encourage him and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you will see.”
Christians today surely need good courage to face a dangerous world, with all its temptations and intimidations, but nothing today could compare to the challenge facing Joshua. Trying to lead a nondescript multitude of “stiff-necked,” desert nomads into a land of giants and walled cities would surely require courage beyond anything we could imagine today.
But Joshua had access to invincible resources, and so do we. God told him, “Be strong and courageous! Do not tremble or be dismayed, for the Lord your God is with you wherever you go” (Josh. 1:9). Giants and walled cities are no match for the children of God when He goes with them, for “If God is for us, who is against us?” (Rom. 8:31).
God did go with Joshua, and the Israelites defeated the giants, destroyed the walled cities, and took the land. And we have the same promise today, for “He Himself has said, ‘I will never desert you, nor will I ever forsake you,’ so that we confidently say, ‘The Lord is my helper, I will not be afraid. What will man do to me?’” (Heb. 13:5-6). Courage is really another name for faith, “and being fully assured that what God had promised, He was able also to perform” (Romans 4:21).
This admonition to be strong and of “good courage” (Hebrew: “amass”) is given some ten times in the Old Testament, plus another nine times using a different word (“chasaq”). The first occurrence of “amass” is in Deuteronomy 3:28, where it is translated “strengthen” - “But command Joshua, and encourage him and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you will see.”
Christians today surely need good courage to face a dangerous world, with all its temptations and intimidations, but nothing today could compare to the challenge facing Joshua. Trying to lead a nondescript multitude of “stiff-necked,” desert nomads into a land of giants and walled cities would surely require courage beyond anything we could imagine today.
But Joshua had access to invincible resources, and so do we. God told him, “Be strong and courageous! Do not tremble or be dismayed, for the Lord your God is with you wherever you go” (Josh. 1:9). Giants and walled cities are no match for the children of God when He goes with them, for “If God is for us, who is against us?” (Rom. 8:31).
God did go with Joshua, and the Israelites defeated the giants, destroyed the walled cities, and took the land. And we have the same promise today, for “He Himself has said, ‘I will never desert you, nor will I ever forsake you,’ so that we confidently say, ‘The Lord is my helper, I will not be afraid. What will man do to me?’” (Heb. 13:5-6). Courage is really another name for faith, “and being fully assured that what God had promised, He was able also to perform” (Romans 4:21).
Monday, November 18, 2013
Remember the Day of Rest
“Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the Lord your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you.” Exodus 20:8-10
The Hebrew word of “remember” actually means to “mark” or “set aside.” The Israelites didn’t need to be told to “remember” the Sabbath because all nations had been keeping time in weeks ever since creation (Gen. 2:1-3) [Note the references to the Sabbath in the sending of God’s manna, prior to the giving of this commandment (Ex. 16:23-29)]. But they did need to be reminded to mark it as a holy or rest day, as God had done in that first week.
The Hebrew word for “Sabbath” does not mean “Saturday” any more than it means “Sunday.” It means, simply, “rest” or “intermission.” The institution of the Sabbath (that is, one day out of every seven days to be “set aside” as a day of rest, worship, and remembrance of the Creator) was “made for man” and his good (Mark 2:27). It was even of benefit to the animals used by man (not the mention of “cattle” in the commandment). It had been a pattern observed since the completion of God’s six days of creation and making all things at the very beginning of the world history (note Gen. 2:1-3; Ex. 20:11).
It is still appropriate today, as well. “So there remains a Sabbath rest for the people of God” (Heb. 4:9). All men have a deep need to remember their Creator and His completed work of salvation - especially in these days when both of these finished works are so widely denied or ignored.
The Hebrew word of “remember” actually means to “mark” or “set aside.” The Israelites didn’t need to be told to “remember” the Sabbath because all nations had been keeping time in weeks ever since creation (Gen. 2:1-3) [Note the references to the Sabbath in the sending of God’s manna, prior to the giving of this commandment (Ex. 16:23-29)]. But they did need to be reminded to mark it as a holy or rest day, as God had done in that first week.
The Hebrew word for “Sabbath” does not mean “Saturday” any more than it means “Sunday.” It means, simply, “rest” or “intermission.” The institution of the Sabbath (that is, one day out of every seven days to be “set aside” as a day of rest, worship, and remembrance of the Creator) was “made for man” and his good (Mark 2:27). It was even of benefit to the animals used by man (not the mention of “cattle” in the commandment). It had been a pattern observed since the completion of God’s six days of creation and making all things at the very beginning of the world history (note Gen. 2:1-3; Ex. 20:11).
It is still appropriate today, as well. “So there remains a Sabbath rest for the people of God” (Heb. 4:9). All men have a deep need to remember their Creator and His completed work of salvation - especially in these days when both of these finished works are so widely denied or ignored.
Sunday, November 17, 2013
That Old Serpent
“And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years.” Revelation 20:2
This prophetic vision given to John leaves no doubt as to the identity of the serpent in the Garden of Eden. That “old serpent” (literally, “that primeval serpent”) who deceived our first parents into rebelling against the Word of God, is none other than the devil, or Satan, often viewed in Scripture as typified by a “great dragon” (Rev. 12:9), the fearsome animal of ancient times; probably the dinosaur.
His ultimate doom is sure - he will be bound a thousand years, then finally “was thrown into the lake of fire...tormented day and night forever and ever” (Rev. 20:10). At present, however, he is not bound, for “Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour” (1 Pet. 5:8). We must be sober and vigilant, “so that no advantage would be taken of us by Satan, for we are not ignorant of his schemes” (2 Cor. 2:11).
His devices are manifold, but all are deceptive - he was the most “crafty” of all God’s creatures (Gen. 3:1), malevolent, and designed to turn us away from the true Christ. “But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ” (2 Cor. 11:3).
He is the great deceiver. He can appear as a fire-breathing dragon or a roaring lion, deceiving us into fearing and obeying him instead of God. “For even Satan disguises himself as an angel of light” (2 Cor. 11:14), deceiving us into trusting the “false words” of his “false teachers” (2 Pet. 2:3, 1) instead of the Holy Scriptures of the God of creation. Our recourse against his deceptions is to “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil” (Eph. 6:11).
This prophetic vision given to John leaves no doubt as to the identity of the serpent in the Garden of Eden. That “old serpent” (literally, “that primeval serpent”) who deceived our first parents into rebelling against the Word of God, is none other than the devil, or Satan, often viewed in Scripture as typified by a “great dragon” (Rev. 12:9), the fearsome animal of ancient times; probably the dinosaur.
His ultimate doom is sure - he will be bound a thousand years, then finally “was thrown into the lake of fire...tormented day and night forever and ever” (Rev. 20:10). At present, however, he is not bound, for “Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour” (1 Pet. 5:8). We must be sober and vigilant, “so that no advantage would be taken of us by Satan, for we are not ignorant of his schemes” (2 Cor. 2:11).
His devices are manifold, but all are deceptive - he was the most “crafty” of all God’s creatures (Gen. 3:1), malevolent, and designed to turn us away from the true Christ. “But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ” (2 Cor. 11:3).
He is the great deceiver. He can appear as a fire-breathing dragon or a roaring lion, deceiving us into fearing and obeying him instead of God. “For even Satan disguises himself as an angel of light” (2 Cor. 11:14), deceiving us into trusting the “false words” of his “false teachers” (2 Pet. 2:3, 1) instead of the Holy Scriptures of the God of creation. Our recourse against his deceptions is to “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil” (Eph. 6:11).
Friday, November 15, 2013
Too Difficult for the Lord?
“Is anything too difficult for the Lord? At the appointed time I will return to you, at this time next year, and Sarah will have a son.” Genesis 18:14
This rhetorical question posed to Abraham by the Lord was in response to Sarah’s doubts concerning His promise that they would have a son. It would, indeed, require a biological miracle, for both were much too old for this to happen otherwise. With God, however, all things are possible, and He can, and will, fulfill every promise, even if a miracle is required.
This same rhetorical question was asked of the prophet Jeremiah. “Then the word of the Lord came to Jeremiah, saying, ‘Behold, I am the Lord, the God of all flesh; is anything too difficult for Me?’” (Jer. 32:26-27). The One Who created all flesh, Who raises up kings and puts them down, could surely fulfill His promise to restore Israel to its homeland when the set time was come.
But Jeremiah had already confessed his faith in God’s omnipotence. “Ah Lord God! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You” (Jer. 32:17). The God Who called the mighty universe into being would not fail to keep His promise and fulfill His will.
Actually, the word translated “difficult” in these verses is more commonly rendered “wonderful,” or “marvelous,” or an equivalent adjective, referring usually to something miraculous that could only be accomplished by God. For example: “He wrought wonders before their father in the land of Egypt” (Psalm 78:12). “For You are great and do wondrous deeds; You alone are God” (Psalm 86:10). The first occurrence of the word (Hebrew: “pala”), however, is in our text for today.
There is nothing - nothing - too hard for the Lord, and we should never doubt His Word!
This rhetorical question posed to Abraham by the Lord was in response to Sarah’s doubts concerning His promise that they would have a son. It would, indeed, require a biological miracle, for both were much too old for this to happen otherwise. With God, however, all things are possible, and He can, and will, fulfill every promise, even if a miracle is required.
This same rhetorical question was asked of the prophet Jeremiah. “Then the word of the Lord came to Jeremiah, saying, ‘Behold, I am the Lord, the God of all flesh; is anything too difficult for Me?’” (Jer. 32:26-27). The One Who created all flesh, Who raises up kings and puts them down, could surely fulfill His promise to restore Israel to its homeland when the set time was come.
But Jeremiah had already confessed his faith in God’s omnipotence. “Ah Lord God! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You” (Jer. 32:17). The God Who called the mighty universe into being would not fail to keep His promise and fulfill His will.
Actually, the word translated “difficult” in these verses is more commonly rendered “wonderful,” or “marvelous,” or an equivalent adjective, referring usually to something miraculous that could only be accomplished by God. For example: “He wrought wonders before their father in the land of Egypt” (Psalm 78:12). “For You are great and do wondrous deeds; You alone are God” (Psalm 86:10). The first occurrence of the word (Hebrew: “pala”), however, is in our text for today.
There is nothing - nothing - too hard for the Lord, and we should never doubt His Word!
Thursday, November 14, 2013
When God Repents
“Also the Glory of Israel will not lie or change His mind; for He is not a man that He should change His mind.” 1 Samuel 15:29
There are a number of Scriptures that speak of God repenting. For example, in the days before the great flood - “The Lord was sorry that He had made man on the earth” (Gen. 6:6). In the same chapter containing our text, God said: “I regret that I have made Saul king, for he has turned back from following Me and has not carried out My commands” (1 Sam. 15:11). Yet the Scriptures plainly teach that God changes not. “God is not a man, that He should lie, Nor a son of man, that He should repent” (Num. 23:19). Bible critics have made much of this apparent “contradiction” in the Bible.
There is no contradiction, of course. The words translated “repent” in both Old and New Testaments, are used of actions which indicate outwardly that a “change of mind” has occurred inwardly. It is precisely because God does not repent concerning evil, that His actions will change toward man when man truly repents (this human “repentance” can go either way; changing from good to evil, or vice versa), and God will respond accordingly, since He cannot change His own mind toward evil.
Thus, He said concerning national repentance: “if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it” (Jer. 18:8). That is, if the nation truly repents, then God will change His own projected course of action. He seems outwardly to “repent,” specifically because He cannot repent in His inward attitude toward good and evil.
God has greatly blessed America in the past, but America’s people have drastically changed in recent years. Can the time be long coming when God must say: “you have been weighed on the scales and found deficient” (Dan. 5:27)? Our God does not change, and a nation deep in sin can either repent or be judged.
There are a number of Scriptures that speak of God repenting. For example, in the days before the great flood - “The Lord was sorry that He had made man on the earth” (Gen. 6:6). In the same chapter containing our text, God said: “I regret that I have made Saul king, for he has turned back from following Me and has not carried out My commands” (1 Sam. 15:11). Yet the Scriptures plainly teach that God changes not. “God is not a man, that He should lie, Nor a son of man, that He should repent” (Num. 23:19). Bible critics have made much of this apparent “contradiction” in the Bible.
There is no contradiction, of course. The words translated “repent” in both Old and New Testaments, are used of actions which indicate outwardly that a “change of mind” has occurred inwardly. It is precisely because God does not repent concerning evil, that His actions will change toward man when man truly repents (this human “repentance” can go either way; changing from good to evil, or vice versa), and God will respond accordingly, since He cannot change His own mind toward evil.
Thus, He said concerning national repentance: “if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it” (Jer. 18:8). That is, if the nation truly repents, then God will change His own projected course of action. He seems outwardly to “repent,” specifically because He cannot repent in His inward attitude toward good and evil.
God has greatly blessed America in the past, but America’s people have drastically changed in recent years. Can the time be long coming when God must say: “you have been weighed on the scales and found deficient” (Dan. 5:27)? Our God does not change, and a nation deep in sin can either repent or be judged.
Wednesday, November 13, 2013
A Still, Small Voice
“After the earthquake a fire, but the Lord was not in the fire; and after the fire a sound of a gentle blowing.” 1 Kings 19:12
Elijah was in hiding for his life, even though God had spectacularly answered his prayer with fire from heaven. Jezebel, however, had not been intimidated by Elijah’s victory and swore she would kill him. He fell into such depression that he wanted to die. If Jezebel could not be impressed with fire from heaven, how could Elijah ever hope to defeat her and her armies? Not even an angel could remove his doubts.
But then was sent “a great and strong wind,” and “after the wind an earthquake” (1 Kings 19:11). But the Lord was not in the wind, or the earthquake, or the fire. God finally reached Elijah with “a sound of a gentle blowing” that assured him that God was well in control of all circumstances. Similarly, Moses told the children of Israel, as they faced the Red Sea: “Do not fear! Stand by and see the salvation of the Lord” (Ex. 14:13).
It was prophesied of the Lord Jesus that “He will not cry out or raise His voice, nor make His voice heard in the street.” Nevertheless, it was also promised, “He will not be disheartened or crushed until He has established justice in the earth” (Isaiah 42:2, 4; see also Matt. 12:19).
In our human impatience, we think God should always move immediately in great strength. Unless there are large numbers of converts and displays of power, we grow discouraged, like Elijah. But God more often speaks in a still, small voice and works in a quiet way. “Therefore the Lord longs to be gracious to you, and therefore He waits on high to have compassion on you...Your ears will hear a word behind you, ‘This is the way, walk in it,’ whenever you turn to the right or to the left” (Isaiah 30:18, 21).
Elijah was in hiding for his life, even though God had spectacularly answered his prayer with fire from heaven. Jezebel, however, had not been intimidated by Elijah’s victory and swore she would kill him. He fell into such depression that he wanted to die. If Jezebel could not be impressed with fire from heaven, how could Elijah ever hope to defeat her and her armies? Not even an angel could remove his doubts.
But then was sent “a great and strong wind,” and “after the wind an earthquake” (1 Kings 19:11). But the Lord was not in the wind, or the earthquake, or the fire. God finally reached Elijah with “a sound of a gentle blowing” that assured him that God was well in control of all circumstances. Similarly, Moses told the children of Israel, as they faced the Red Sea: “Do not fear! Stand by and see the salvation of the Lord” (Ex. 14:13).
It was prophesied of the Lord Jesus that “He will not cry out or raise His voice, nor make His voice heard in the street.” Nevertheless, it was also promised, “He will not be disheartened or crushed until He has established justice in the earth” (Isaiah 42:2, 4; see also Matt. 12:19).
In our human impatience, we think God should always move immediately in great strength. Unless there are large numbers of converts and displays of power, we grow discouraged, like Elijah. But God more often speaks in a still, small voice and works in a quiet way. “Therefore the Lord longs to be gracious to you, and therefore He waits on high to have compassion on you...Your ears will hear a word behind you, ‘This is the way, walk in it,’ whenever you turn to the right or to the left” (Isaiah 30:18, 21).
Tuesday, November 12, 2013
Christ in Suffering and Triumph
“‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.’” Revelation 1:8
In the final book of the Bible occur seven great “I am” assertions by the glorified Christ, all speaking of His ultimate victory. However, in the Book of Psalms occur seven vastly different “I am” statements by Christ, all speaking prophetically of His sufferings. These are in four of the wonderfully fulfilled Messianic psalms, all written 1,000 years before Christ, yet each psalm cited in the New Testament is fulfilled by Christ.
“But I am a worm and not a man” (Psalm 22:6) - comparing Christ to a mother “scarlet worm” who dies that her young may live, and in so doing, gives off a scarlet fluid which protect and nourishes her young.
“I am afflicted and needy” (Psalm 40:17).
“I have become estranged from my brothers” (Psalm 69:8).
“I am so sick” (Psalm 69:20).
“I am afflicted and in pain” (Psalm 69:29).
“I have become like a lonely bird on a housetop” (Psalm 102:7).
“I wither away like grass” (Psalm 102:11).
In contrast to these lonely sufferings of Christ, there are the glories that shall follow. Four of the others proclaim the same great truth (Rev. 1:11, 17; 21:6; 22:13).
The self-existing One, the “I am,” Jehovah, the Lord Jesus Christ, Who created all things (Alpha) will one day triumph and make all things new, forever (Omega). Read the other two wonderful testimonies: “I was dead, and behold, I am alive forevermore” (Rev. 1:18). “I am the root and the descendant of David, the bright morning star” (Rev. 22:16).
In the final book of the Bible occur seven great “I am” assertions by the glorified Christ, all speaking of His ultimate victory. However, in the Book of Psalms occur seven vastly different “I am” statements by Christ, all speaking prophetically of His sufferings. These are in four of the wonderfully fulfilled Messianic psalms, all written 1,000 years before Christ, yet each psalm cited in the New Testament is fulfilled by Christ.
“But I am a worm and not a man” (Psalm 22:6) - comparing Christ to a mother “scarlet worm” who dies that her young may live, and in so doing, gives off a scarlet fluid which protect and nourishes her young.
“I am afflicted and needy” (Psalm 40:17).
“I have become estranged from my brothers” (Psalm 69:8).
“I am so sick” (Psalm 69:20).
“I am afflicted and in pain” (Psalm 69:29).
“I have become like a lonely bird on a housetop” (Psalm 102:7).
“I wither away like grass” (Psalm 102:11).
In contrast to these lonely sufferings of Christ, there are the glories that shall follow. Four of the others proclaim the same great truth (Rev. 1:11, 17; 21:6; 22:13).
The self-existing One, the “I am,” Jehovah, the Lord Jesus Christ, Who created all things (Alpha) will one day triumph and make all things new, forever (Omega). Read the other two wonderful testimonies: “I was dead, and behold, I am alive forevermore” (Rev. 1:18). “I am the root and the descendant of David, the bright morning star” (Rev. 22:16).
Monday, November 11, 2013
The Sin of the Devil
“Now I know that the Lord is greater than all the gods; indeed, it was proven when they dealt proudly against the people.”
Exodus 18:11
This is the first mention in the Bible of the sin of pride, and it appropriately refers to the primeval sin of the “gods” - that is, the supposed deities of the heathen.
Led by Satan, a great host of the created angels had rebelled against their Creator, seeking also to be “gods” like Him. Satan (i.e. “adversary”) thought he could become the highest of all. “O star of the morning, son of the dawn!...you said in your heart, ‘I will...raise my throne above the stars of God...I will make myself like the Most High.’ Nevertheless you will be thrust down to Sheol, To the recesses of the pit” (Isaiah 14:12-15).
Satan’s sin - and that of the other self-proclaimed “gods” - was that of being “conceited...the condemnation incurred by the devil” (1 Tim. 3:6). But they shall all, with him, eventually “be thrust down to Sheol,” and “into the eternal fire which has been prepared for the devil” (Matt. 25:41). This was also the sin of Adam and Eve, for Satan had seduced them with the promise, “you will be like God” (Gen. 3:5).
It is also the sin of all humanists and evolutionary pantheists, from Adam’s day to our day, for they seek to do away with God and make “gods” out of “corruptible man.” They have “worshiped and served the creature rather than the Creator” (Rom. 1:23, 25).
But “Pride goes before destruction, and a haughty spirit before stumbling” (Prov. 16:18). Our Lord of creation is “greater than all the gods,” even in that “it was proven when they dealt proudly against the people.” The sin of pride was the very first sin and is still the most difficult sin to overcome, but “God is opposed to the proud, but gives grace to the humble” (1 Peter 5:5).
Exodus 18:11
This is the first mention in the Bible of the sin of pride, and it appropriately refers to the primeval sin of the “gods” - that is, the supposed deities of the heathen.
Led by Satan, a great host of the created angels had rebelled against their Creator, seeking also to be “gods” like Him. Satan (i.e. “adversary”) thought he could become the highest of all. “O star of the morning, son of the dawn!...you said in your heart, ‘I will...raise my throne above the stars of God...I will make myself like the Most High.’ Nevertheless you will be thrust down to Sheol, To the recesses of the pit” (Isaiah 14:12-15).
Satan’s sin - and that of the other self-proclaimed “gods” - was that of being “conceited...the condemnation incurred by the devil” (1 Tim. 3:6). But they shall all, with him, eventually “be thrust down to Sheol,” and “into the eternal fire which has been prepared for the devil” (Matt. 25:41). This was also the sin of Adam and Eve, for Satan had seduced them with the promise, “you will be like God” (Gen. 3:5).
It is also the sin of all humanists and evolutionary pantheists, from Adam’s day to our day, for they seek to do away with God and make “gods” out of “corruptible man.” They have “worshiped and served the creature rather than the Creator” (Rom. 1:23, 25).
But “Pride goes before destruction, and a haughty spirit before stumbling” (Prov. 16:18). Our Lord of creation is “greater than all the gods,” even in that “it was proven when they dealt proudly against the people.” The sin of pride was the very first sin and is still the most difficult sin to overcome, but “God is opposed to the proud, but gives grace to the humble” (1 Peter 5:5).
Sunday, November 10, 2013
Why Did Christ Die?
“For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures.” 1 Corinthians 15:3-4
This passage is often considered the defining passage of the gospel, stating the great truth that Christ died for our sins, then was buried (thus stressing that His resurrection was a physical resurrection, not just spiritual), and then rose again. As such, it is interesting that verse 1 which introduces it (“Now I make known to you, brethren, the gospel”) contains the central mention of the more than 100 times the Greek word for “gospel” occurs in the New Testament.
However, it does not say why Christ died for our sins. It was not just to pay for our salvation and make us happy. There are, in fact, numerous references to His substitutionary death which do give us further insight into just why Christ died for us and our salvation.
For example, “He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf” (2 Cor. 5:15). And consider Galatians 1:4 in which Paul tells us that Christ “gave Himself for our sins so that He might rescue us from this present evil age.”
Peter’s testimony and explanation was that, “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness” (1 Pet. 2:24). John said: “He loved us and sent His Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another” (1 John 4:10-11).
There are many other verses to the same affect. Christ did not die merely to save our souls, but to empower us to live in a way that would glorify God right here on Earth.
This passage is often considered the defining passage of the gospel, stating the great truth that Christ died for our sins, then was buried (thus stressing that His resurrection was a physical resurrection, not just spiritual), and then rose again. As such, it is interesting that verse 1 which introduces it (“Now I make known to you, brethren, the gospel”) contains the central mention of the more than 100 times the Greek word for “gospel” occurs in the New Testament.
However, it does not say why Christ died for our sins. It was not just to pay for our salvation and make us happy. There are, in fact, numerous references to His substitutionary death which do give us further insight into just why Christ died for us and our salvation.
For example, “He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf” (2 Cor. 5:15). And consider Galatians 1:4 in which Paul tells us that Christ “gave Himself for our sins so that He might rescue us from this present evil age.”
Peter’s testimony and explanation was that, “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness” (1 Pet. 2:24). John said: “He loved us and sent His Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another” (1 John 4:10-11).
There are many other verses to the same affect. Christ did not die merely to save our souls, but to empower us to live in a way that would glorify God right here on Earth.
Friday, November 8, 2013
Walking in the Midst of the Sea
“But the sons of Israel walked on dry land through the midst of the sea, and the waters were like a wall to them on their right hand and on their left.” Exodus 14:29
Liberal theologians, always seeking naturalistic explanations for biblical miracles, have attempted to explain this Red Sea crossing as a shallow fording of what they call the “Reed Sea,” at the extreme northern end of the Red Sea. The biblical description, however, is clearly of a mighty miracle - not merely of a wind driving the shallow waters seaward. Instead, it describes a great path opened up through deep waters, supernaturally restrained as a wall on both sides of the wide freeway, deep enough to drown all the hosts of Pharaoh when the waters later collapsed.
The crossing was, of course, over a narrow norther arm of the Red Sea, enabling the Israelites to cross into the wilderness of Shur (Ex. 15:22), but it was nevertheless a great miracle. Such a miracle required nothing less than the creative power of God, creating some unknown force, or energy, powerful enough to hold the deep waters as stationary walls against the force of gravity which was straining mightily to bring them down.
Later generations always looked back on this event as the great proof of God’s divine call of Israel. The “song of Moses,” composed after the deliverance, noted that “At the blast of Your nostrils the waters were piled up, The flowing waters stood up like a heap; The deeps were congealed in the heart of the sea” (Ex. 15:8).
Fifteen centuries later, the apostle Paul recalled the mighty miracle in these words: “For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea....Now these things happened...and they were written for our instruction...” (1 Cor. 10:1, 11).
Liberal theologians, always seeking naturalistic explanations for biblical miracles, have attempted to explain this Red Sea crossing as a shallow fording of what they call the “Reed Sea,” at the extreme northern end of the Red Sea. The biblical description, however, is clearly of a mighty miracle - not merely of a wind driving the shallow waters seaward. Instead, it describes a great path opened up through deep waters, supernaturally restrained as a wall on both sides of the wide freeway, deep enough to drown all the hosts of Pharaoh when the waters later collapsed.
The crossing was, of course, over a narrow norther arm of the Red Sea, enabling the Israelites to cross into the wilderness of Shur (Ex. 15:22), but it was nevertheless a great miracle. Such a miracle required nothing less than the creative power of God, creating some unknown force, or energy, powerful enough to hold the deep waters as stationary walls against the force of gravity which was straining mightily to bring them down.
Later generations always looked back on this event as the great proof of God’s divine call of Israel. The “song of Moses,” composed after the deliverance, noted that “At the blast of Your nostrils the waters were piled up, The flowing waters stood up like a heap; The deeps were congealed in the heart of the sea” (Ex. 15:8).
Fifteen centuries later, the apostle Paul recalled the mighty miracle in these words: “For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea....Now these things happened...and they were written for our instruction...” (1 Cor. 10:1, 11).
Thursday, November 7, 2013
Those who Wait for the Lord
“Yet those who wait for the Lord
Will gain new strength;
They will mount up with wings like eagles,
They will run and not get tired,
They will walk and not become weary.” Isaiah 40:31
This is one of the best-loved promises of the Bible, for it is easy to grow weary and faint in our mortal bodies, even when doing the work of the Lord. The answer, we are told, is to “wait for the Lord.”
But what does this mean? The Hebrew word (“gavah”) does not mean “serve,” but rather, to “wait for” or “look for.” It is translated “waited for” the second time it is used in the Bible, when the dying patriarch, Jacob, cried out: “For Your salvation I wait, O Lord.” (Gen. 49:18).
The first time it is used, surprisingly, is in connection with the third day of creation when God said: “Let the waters below the heavens be gathered into one place, and let the dry land appear” (Gen. 1:9). That is, the all-pervasive waters of the original creation, divided on the second day of creation, now are told to wait patiently, as it were, while God formed the geosphere, the biosphere, and the astrophere, before dealing again with the waters.
Perhaps the clearest insight into its meaning is its use in the picture of Christ foreshadowed in the 40th Psalm. “I waited patiently for the Lord; And He inclined to me and heard my cry” (Psalm 40:1).
“The Everlasting God, the Lord, the Creator of the ends of the earth does not become weary or tired” (Isaiah 40:28). His gracious promise is that we can “gain new strength” (literally, exchange our strength - our weakness for His strength!) by waiting for Him. We wait patiently for Him, we gather together for Him, we look for Him, we cry to Him, we trust Him, and He renews our strength!
Will gain new strength;
They will mount up with wings like eagles,
They will run and not get tired,
They will walk and not become weary.” Isaiah 40:31
This is one of the best-loved promises of the Bible, for it is easy to grow weary and faint in our mortal bodies, even when doing the work of the Lord. The answer, we are told, is to “wait for the Lord.”
But what does this mean? The Hebrew word (“gavah”) does not mean “serve,” but rather, to “wait for” or “look for.” It is translated “waited for” the second time it is used in the Bible, when the dying patriarch, Jacob, cried out: “For Your salvation I wait, O Lord.” (Gen. 49:18).
The first time it is used, surprisingly, is in connection with the third day of creation when God said: “Let the waters below the heavens be gathered into one place, and let the dry land appear” (Gen. 1:9). That is, the all-pervasive waters of the original creation, divided on the second day of creation, now are told to wait patiently, as it were, while God formed the geosphere, the biosphere, and the astrophere, before dealing again with the waters.
Perhaps the clearest insight into its meaning is its use in the picture of Christ foreshadowed in the 40th Psalm. “I waited patiently for the Lord; And He inclined to me and heard my cry” (Psalm 40:1).
“The Everlasting God, the Lord, the Creator of the ends of the earth does not become weary or tired” (Isaiah 40:28). His gracious promise is that we can “gain new strength” (literally, exchange our strength - our weakness for His strength!) by waiting for Him. We wait patiently for Him, we gather together for Him, we look for Him, we cry to Him, we trust Him, and He renews our strength!
Wednesday, November 6, 2013
The Turning of the Day
“As the day began to dawn, the woman came and fell down at the doorway of the man’s house where her master was, until full daylight.” Judges 19:26
This tragic story took place in Israel in a time when “everyone did what was right in his own eyes” (Judges 21:25). The woman was of the tribe of Judah, concubine to a Levite dwelling among the tribe of Ephraim. Although she had been unfaithful, he had taken her back and they were traveling to Ephraim, staying overnight in a city of Benjamin. The “sons of Belial” among the Benjamites, however, had abused the woman throughout the night, leaving her dead “as the day began to dawn.”
The whole sordid story illustrates the depths of depravity to which even men among God’s chosen people can descend under cover of darkness. We are commanded, “Do not participate in the unfruitful deeds of darkness, but instead even expose them; for it is disgraceful even to speak of the things which are done by them in secret” (Ephesians 5:11-12).
In the midst of this dismal record, however, there is an interesting scientific insight which should be noted. The evil events of the night terminated at what the writer calls, “as the day began to dawn.” But the Hebrew word used for “dawn” (Hebrew: “panah”) is not the normal word for dawn. Instead it is the word for “fuming.” Thus it is not referring to the rising of the sun, but the rotation of the earth which, after a dark night of evil, once again turns its face to the “light of the world.”
Note also Job 38:14: “It [i.e. the earth’s surface] is changed like clay under the seal,” again suggesting the earth’s axial rotation each day/night cycle. There is coming a glorious dawning, however, when we shall dwell in the presence of the One Who is the true light of the world, and “for there will be no night there” (Rev. 21:25).
This tragic story took place in Israel in a time when “everyone did what was right in his own eyes” (Judges 21:25). The woman was of the tribe of Judah, concubine to a Levite dwelling among the tribe of Ephraim. Although she had been unfaithful, he had taken her back and they were traveling to Ephraim, staying overnight in a city of Benjamin. The “sons of Belial” among the Benjamites, however, had abused the woman throughout the night, leaving her dead “as the day began to dawn.”
The whole sordid story illustrates the depths of depravity to which even men among God’s chosen people can descend under cover of darkness. We are commanded, “Do not participate in the unfruitful deeds of darkness, but instead even expose them; for it is disgraceful even to speak of the things which are done by them in secret” (Ephesians 5:11-12).
In the midst of this dismal record, however, there is an interesting scientific insight which should be noted. The evil events of the night terminated at what the writer calls, “as the day began to dawn.” But the Hebrew word used for “dawn” (Hebrew: “panah”) is not the normal word for dawn. Instead it is the word for “fuming.” Thus it is not referring to the rising of the sun, but the rotation of the earth which, after a dark night of evil, once again turns its face to the “light of the world.”
Note also Job 38:14: “It [i.e. the earth’s surface] is changed like clay under the seal,” again suggesting the earth’s axial rotation each day/night cycle. There is coming a glorious dawning, however, when we shall dwell in the presence of the One Who is the true light of the world, and “for there will be no night there” (Rev. 21:25).
Tuesday, November 5, 2013
The First Love
“Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world.” John 17:24
This is the very heart of the moving prayer of the Lord Jesus Christ before His arrest and crucifixion. As we hear Him pray, we are translated back in time, before time began, and there we encounter the indescribable love within the counsels of the triune Godhead - Father, and Son, and Spirit - three persons, yet one God.
Then, after speaking of this love, Jesus prayed - in the final words of His sure-to-be-answered prayer - “that the love with which You loved Me may be in them, and I in them” (John 17:26).
This love - the love within the Trinity - was the primeval love and, therefore, is the spring from which flows every other form of true love - marital love, mother love, brotherly love, love of country, love of friends, love for the lost, or any other genuine love.
It is appropriate that the first mention of love in the Old Testament refers to the love of a father (Abraham) for his son Isaac (Gen. 22:2), and then, that the first reference to love in the New Testament (Matt. 3:17) speaks of the heavenly love of God the Father for God the Son. The Son is called “beloved,” yet the father and son are prepared to go to the alter of sacrifice, that the will of God might be done, and a way of salvation be provided for lost sinners.
“He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?” (Rom. 8:32). One day - as He prayed - we shall be with Him, see His glory, and even experience His own eternal love in our hearts.
This is the very heart of the moving prayer of the Lord Jesus Christ before His arrest and crucifixion. As we hear Him pray, we are translated back in time, before time began, and there we encounter the indescribable love within the counsels of the triune Godhead - Father, and Son, and Spirit - three persons, yet one God.
Then, after speaking of this love, Jesus prayed - in the final words of His sure-to-be-answered prayer - “that the love with which You loved Me may be in them, and I in them” (John 17:26).
This love - the love within the Trinity - was the primeval love and, therefore, is the spring from which flows every other form of true love - marital love, mother love, brotherly love, love of country, love of friends, love for the lost, or any other genuine love.
It is appropriate that the first mention of love in the Old Testament refers to the love of a father (Abraham) for his son Isaac (Gen. 22:2), and then, that the first reference to love in the New Testament (Matt. 3:17) speaks of the heavenly love of God the Father for God the Son. The Son is called “beloved,” yet the father and son are prepared to go to the alter of sacrifice, that the will of God might be done, and a way of salvation be provided for lost sinners.
“He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?” (Rom. 8:32). One day - as He prayed - we shall be with Him, see His glory, and even experience His own eternal love in our hearts.
Monday, November 4, 2013
Strive Not About Words
“Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers.” 2 Timothy 2:14
This command emphasizes the necessity to avoid “word fights.” The apostle Paul has much to say about this in other passages. “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear” (Eph. 4:29). Our words should be “sound words” (1 Tim. 6:3), “that there be no divisions among you, but that you be made complete in the same mind and in the same judgment” (1 Cor. 1:10).
We are not to “pay attention to myths and endless genealogies” (1 Tim. 1:4), but are to “have nothing to do with worldly fables fit only for old women” (1 Tim. 4:7). We are not to pay attention to “commandments of men who turn away from the truth” (Titus 1:14), and we must “avoid foolish controversies and genealogies and strife and disputes about the Law” (Titus 3:9), “knowing that they produce quarrels” (2 Tim. 2:23).
According to 1 Timothy 6:4-5, those who love “word fights” are “conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words.” Such a person is a “questionaholic.” Here is a short list of the biblical warnings about such fights:
It brings ill will toward others; wrangling, bickering.
It produces “railing” defamation or dishonor of others.
It encourages private plots to hurt.
It produces an incessant meddlesomeness.
It ends up rotting the intellect and robbing truth.
It equates personal gain with godliness.
May God protect us from those who are driven to strive “to wrangle about words.” May God increase our love for “delightful words and to write words of truth correctly” (Eccl. 12:10).
This command emphasizes the necessity to avoid “word fights.” The apostle Paul has much to say about this in other passages. “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear” (Eph. 4:29). Our words should be “sound words” (1 Tim. 6:3), “that there be no divisions among you, but that you be made complete in the same mind and in the same judgment” (1 Cor. 1:10).
We are not to “pay attention to myths and endless genealogies” (1 Tim. 1:4), but are to “have nothing to do with worldly fables fit only for old women” (1 Tim. 4:7). We are not to pay attention to “commandments of men who turn away from the truth” (Titus 1:14), and we must “avoid foolish controversies and genealogies and strife and disputes about the Law” (Titus 3:9), “knowing that they produce quarrels” (2 Tim. 2:23).
According to 1 Timothy 6:4-5, those who love “word fights” are “conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words.” Such a person is a “questionaholic.” Here is a short list of the biblical warnings about such fights:
It brings ill will toward others; wrangling, bickering.
It produces “railing” defamation or dishonor of others.
It encourages private plots to hurt.
It produces an incessant meddlesomeness.
It ends up rotting the intellect and robbing truth.
It equates personal gain with godliness.
May God protect us from those who are driven to strive “to wrangle about words.” May God increase our love for “delightful words and to write words of truth correctly” (Eccl. 12:10).
Sunday, November 3, 2013
No Darkness at All
“...in Him there is no darkness at all.” 1 John 1:5
Some have suggested that the gospel message is the most important truth in the Bible - and, perhaps, from a temporal human standpoint it may well be. However, there is another more frequent message throughout all of Scripture here summarized by John: “God is Light, and in Him there is no darkness at all” (1 John 1:5).
In the Bible, God’s “light” is clearly focused on intellectual and moral holiness. That unique, holy nature both drives and limits the revelation of Himself to His creation.
In the intellectual sense, God is the source of “understanding”...“in Your light we see light” (Psalm 119:130; Psalm 36:9). The holiness of God requires truth and because of His holiness, God cannot lie (Titus 1:2). Whenever God reveals anything, He must reveal the truth about Himself and His nature.
The opposite of truth, even though it may contain some truth, is the active agent which opposes God’s truth as it is revealed to His creation.
Lies (darkness) oppose the revelation of that truth:
In the created things (universe).
In the written Word (Scripture).
In the new creation (salvation).
The incarnate Creator God must reveal truth and cannot be untruth. When God speaks, He must speak truth. When God acts, He must do truth. God’s holiness demands that the creation not distort anything about God - or about the creation itself.
God could not create a lie - He could not make anything that would inexorably lead us to a wrong conclusion. God could not create processes that would counter His own nature - or that would lead us to conclude something untrue about Him.
Some have suggested that the gospel message is the most important truth in the Bible - and, perhaps, from a temporal human standpoint it may well be. However, there is another more frequent message throughout all of Scripture here summarized by John: “God is Light, and in Him there is no darkness at all” (1 John 1:5).
In the Bible, God’s “light” is clearly focused on intellectual and moral holiness. That unique, holy nature both drives and limits the revelation of Himself to His creation.
In the intellectual sense, God is the source of “understanding”...“in Your light we see light” (Psalm 119:130; Psalm 36:9). The holiness of God requires truth and because of His holiness, God cannot lie (Titus 1:2). Whenever God reveals anything, He must reveal the truth about Himself and His nature.
The opposite of truth, even though it may contain some truth, is the active agent which opposes God’s truth as it is revealed to His creation.
Lies (darkness) oppose the revelation of that truth:
In the created things (universe).
In the written Word (Scripture).
In the new creation (salvation).
The incarnate Creator God must reveal truth and cannot be untruth. When God speaks, He must speak truth. When God acts, He must do truth. God’s holiness demands that the creation not distort anything about God - or about the creation itself.
God could not create a lie - He could not make anything that would inexorably lead us to a wrong conclusion. God could not create processes that would counter His own nature - or that would lead us to conclude something untrue about Him.
Friday, November 1, 2013
Son of Man
“Then I looked, and behold, a white cloud, and sitting on the cloud was one like a son of man, having a golden crown on His head and a sharp sickle in His hand.” Revelation 14:14
This is the last of some 87 New Testament references (84 in the four Gospels, one in Acts, none in the Epistles, two in Revelation) to Christ as the Son of Man. Here we see the Son of Man coming on a white cloud from heaven (just as He had ascended into heaven after His resurrection) as the conquering King of all the earth.
What a contrast this is to the first New Testament reference to the Son of Man. “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head” (Matt. 8:20). From humility and poverty on Earth to power and riches in heaven, and for all eternity - this was His journey when Christ left His heavenly glory to join the human family.
In between the poverty and the power lay the whole human experience, for He “has been tempted in all things as we are, yet without sin” (Heb. 4:15). Finally, as Son of Man, He must die for man’s sin, for “the Son of Man must be delivered into the hands of sinful men” (Luke 24:7). Even in heaven, he is still the Son of man, for Stephen saw Him thus: “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God” (Acts 7:56).
There is, indeed, a great man in the glory! Christ called Himself “The Son of Man” much more often than “The Son of God,” though He will eternally be both, the God/man. He delights to identify with those whom He has redeemed, for “He is not ashamed to call them brethren” (Heb. 2:11). “Who do people say that the Son of Man is?” asked Jesus (Matt. 16:13).
Then we say, with Peter, “You are the Christ, the Son of the living God” (Matt. 16:16).
This is the last of some 87 New Testament references (84 in the four Gospels, one in Acts, none in the Epistles, two in Revelation) to Christ as the Son of Man. Here we see the Son of Man coming on a white cloud from heaven (just as He had ascended into heaven after His resurrection) as the conquering King of all the earth.
What a contrast this is to the first New Testament reference to the Son of Man. “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head” (Matt. 8:20). From humility and poverty on Earth to power and riches in heaven, and for all eternity - this was His journey when Christ left His heavenly glory to join the human family.
In between the poverty and the power lay the whole human experience, for He “has been tempted in all things as we are, yet without sin” (Heb. 4:15). Finally, as Son of Man, He must die for man’s sin, for “the Son of Man must be delivered into the hands of sinful men” (Luke 24:7). Even in heaven, he is still the Son of man, for Stephen saw Him thus: “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God” (Acts 7:56).
There is, indeed, a great man in the glory! Christ called Himself “The Son of Man” much more often than “The Son of God,” though He will eternally be both, the God/man. He delights to identify with those whom He has redeemed, for “He is not ashamed to call them brethren” (Heb. 2:11). “Who do people say that the Son of Man is?” asked Jesus (Matt. 16:13).
Then we say, with Peter, “You are the Christ, the Son of the living God” (Matt. 16:16).
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