Living by the Book

The Joshua Principle

2011-07-30T21:39:00.000-05:00

O.S. Hawkins, the president of the Annuity Board of the Southern Baptist Convention wrote a little book called The Joshua Principle: 52 Bible Verses Every Christian Should Know. The book challenges Christians to not only know these verses, but to memorize them. I felt like this was such an important challenge that I am going base my preaching ministry for a year on the verses contained in this book. I am also going to challenge the church I pastor as well as those who read this blog to memorize these verses.
Beginning on September 4th and continuing for the next year I will post a verse and some thoughts about the verse on a weekly basis.

Read Through the New Testament

2011-01-01T08:40:00.000-06:00

I want to thank those of you who have been faithful to read through the Bible with me this past year. There is no better way to start your day than to begin with the Lord speaking to you through His word.

I want to encourage you to read through the New Testament this year. You can do so by simply reading a little over a chapter a day.

For the time being I will be discontinuing this guide, but may start it back up some time in the future.
God bless you one and all.

Come Lord Jesus!

2010-12-31T00:01:00.000-06:00

Daily Bible Reading – Revelation 19:1 – 22:21

Three times at the close of this book Christ says, “I am coming quickly!” (vv. 7, 12, 20). The word “quickly” suggests “swiftly.” It means that when these great events start to occur, there will be no delay. We do not know when Christ will appear, and it behooves us to be ready.

In Dan. 12:4, the prophet was told to seal up the book; John, on the other hand, was commanded not to seal the book because “the time is at hand” (v. 10). Daniel’s words would not be fulfilled for many years; John’s prophecy would come to pass shortly. Verse 11 is not an enticement for sinners to remain unchanged; otherwise the invitation in v. 17 would be a mockery. Instead, v. 11 is warning us that continued sin defines character and determines destiny. “The wicked shall do wickedly,” says Dan. 12:10. When Christ comes, our true character will be revealed. Another lesson of this verse is that people make their own decisions; God does not force them to be either wicked or righteous. Compare 22:15 with 21:8.

The final verses of this book present a plea, a prayer, and a promise. In vv. 7 and 12, the Lord has said, “I come quickly!” In v. 17, the Spirit and the bride say “Come!” to the Lord Jesus. The Spirit prays through the church for the return of the Savior. The lost soul is invited to “Come, drink of the water of life!” The last prayer of the Bible is that of the Holy Spirit through John saying, “Even so come, Lord Jesus!” This ought to be our daily prayer also.

Verses 18–19 are a warning against tampering with God’s Word. Satan loves for men to add to the Word or take from the Word, but to do so is to invite judgment. Note Deut. 4:2 and Prov. 30:5–6. In John’s day, books were copied by hand, and the copyist might have been tempted to edit or emend the material. Even today, people add their theories and traditions to God’s Word or strike from it whatever does not fit into their scheme of theology. John’s warning applied specifically to the Book of Revelation, but certainly it includes all of the Word of God.

Thus ends the last book of the Bible, the book of the last things. We can end these study notes in no better way than to echo the prayer of the Spirit, “Even so come, Lord Jesus!”

Tribulation Saints

2010-12-30T00:01:00.000-06:00

Daily Bible Reading – Revelation 15:1 – 18:24

We have met these saints before; they are the believers of the tribulation period who refused to bow their knees to the Beast and, as a result, lost their lives for the sake of Christ (12:11; 13:7–10). John sees them as victors, standing by the heavenly sea. We think immediately of Israel in Ex. 15, where God had delivered the people victoriously from the bondage of Egypt. Please note that the “sea of glass” now has fire mingled in it; in 4:6, this crystal sea was clear. The fire reminds us that the wrath of God is now about to be revealed (Heb. 12:29).

These saints were slain for their faith, yet John says that they “have the victory” over the Beast! They would not wear his mark or worship his image, and so lost their lives; but in losing their lives for Christ’s sake, they found them again! Even if the Christian dies in his witness, he is the victor, not the loser. Here again we see these saints singing by the heavenly sea; in 20:4, we see their dead bodies raised so that the company might reign with Christ during the Millennium. If we suffer with Christ, we shall reign with Him (2 Tim. 2:12).

In 14:3, the 144,000 sang a new song that nobody else could sing; but here we have the Song of Moses and of the Lamb. The Song of Moses is probably Israel’s song of victory at the Red Sea in Ex. 15, although some students believe that this song echoes Moses’ final words in Deut. 31–32. I prefer the former. Note that the refrain, “The Lord is my strength and song, and He is become my salvation” (Ex. 15:2) is repeated in Ps. 118:14 and Isa. 12:2. In each case, there is a deliverance for Israel. The Jews sang the Song of Moses when they were delivered from Egypt, but they also sang it when they returned to their land after the Captivity, for Ps. 118 was very likely written after the return from Babylon. Isaiah 12 looks forward to the time when Israel will be regathered from the nations of the world and returned to her land; so in each case, the song celebrates Israel’s deliverance from the enemy. In Ex. 15, God’s people stood by an earthly sea; but here it is a heavenly sea. In Exodus, they had been delivered by the blood of the Passover lamb; and here they overcame the Beast “by the blood of the Lamb” (12:11). Note that they sing not only the song of Moses, but also the song of the Lamb. “The Lamb” is the title of Christ most repeated in Revelation; it is used at least twenty-eight times. We have here a wonderful union of OT and NT, of Moses and the Lamb. God’s Law is being vindicated; God’s grace is at work. The Old and New Covenants are being fulfilled as Christ judges the nations and prepares to reign.

Apocalypse Now

2010-12-29T00:01:00.000-06:00

Daily Bible Reading – Revelation 10:1 – 14:20

Beginning in verse 14 of chapter 14 we have a description of what is known as the “Battle of Armageddon.” John sees Christ on a white cloud, coming with a sickle to reap the harvest of the earth. It is a picture of judgment. When He came in the flesh, He came as a sower of the seed; but people rejected the seed of the Word (Matt. 13:3–23). Instead, they received Satan’s lies. Now Christ must come as a Reaper, bringing judgment to the world. “The harvest of the earth is ripe!” calls the second angel. God knows just when to judge; He patiently waits for the seeds of iniquity to come to fruition (James 1:14–15; Gen. 15:16). This is an anticipation of the battle of Armageddon (see Joel 3:11–16).

At this point, we should review the events leading up to Armageddon. During the first half of the Tribulation, when the Beast was working with the Jews, Russia and Egypt attacked Israel. The Beast was forced to go to Palestine to keep his covenant with the Jews. God defeated Russia, the Beast defeated Egypt; both enemies are sent home in utter defeat. Then the Beast sets himself up as the world ruler and deity, reigning from Jerusalem. However, Russia and her allies plan rebellion against the Beast. After Babylon is destroyed, the enemies of the Beast have their opportunity to attack. During the final three and one-half years of the Tribulation, armies will move toward Palestine (see 16:13–16) to fight the Beast. Dr. Dwight Pentecost suggests that the word “battle” ought to be “campaign”; see Rev. 16:14. In other words, the “battle of Armageddon” is not a single battle so much as a military movement that climaxes with the armies of the world facing each other at Megiddo. Revelation 19:17–21 indicates that the sign of the Son of Man will appear at that time, and these armies will unite to fight Christ instead of fighting each other.

The picture in vv. 17–18 is that of a man cutting clusters of grapes off a vine. The wicked world-system is “the vine of the earth” (v. 18), while Christ is the True Vine (John 15). Israel was planted in this world to be God’s holy vine, to bear fruit for His glory (Isa. 5:1–7; Ps. 80:8–16). Sad to say, Israel bore bitter fruit. In fact, Israel rejected its true Messiah and accepted the false Christ, and had to suffer the bitter consequences. Read Isa. 66:1–6 and Joel 3 for additional material on this final battle.

Verse 20 presents a terrifying picture: the blood will run for 200 miles out of the city of Jerusalem, and be as deep as the distance from the horses’ bridles to the ground! This is the winepress of God’s wrath (19:15). See Isa. 63:1–6.

We have, then, in this chapter a prophetic summary of the events to follow. There are some very practical lessons for us to learn from this chapter: (1) God will establish His kingdom on earth in spite of Satan’s opposition. The OT promises will be fulfilled literally, Israel will have her promised kingdom. (2) Those who reject the Gospel of the grace of God today will face awful judgment tomorrow. It is better to die for Christ’s sake and have eternal glory than to live for the devil and suffer eternally. (3) The nations of the world are today taking the path to Armageddon. We see the rise of Europe and Egypt, and of the Asian nations. We see also the coming federation of Europe. But man’s final war against God will end a dismal failure for Satan and his allies!

The Lamb of God

2010-12-28T00:01:00.000-06:00

Daily Bible Reading – Revelation 5:1 – 9:21

The word “book” (v. 1) refers to a scroll; bound books did not exist in those days. These scrolls were made of rushes that grew along the rivers and were very costly. This particular scroll is Christ’s title deed to creation. A Roman will was sealed with seven seals; this scroll is the will, or testament, giving Christ the right to claim creation by virtue of His sacrifice (v. 9). A will could be opened only by the heir, and Christ is the “heir of all things” (Heb. 1:2). Some students think that the scroll contains the judgments of chapters 6–9. The fact that the scroll is written on both sides shows that nothing more can be added to it; the destiny of the sinful world is determined.

To understand this scene, we must consider the Hebrew system of owning land. If a man became poor and had to sell his land, or himself, he could be redeemed by a kinsman. The story of Ruth is based on this law. This redeemer had to be a near relative who was willing and able to purchase the property and set the kinsman free. All of creation has been under bondage to sin, Satan, and death; but now Christ, our Kinsman-Redeemer, is going to set creation free.

God makes it clear that only Christ can redeem. No saint in glory, no person on earth, no soul in the underworld of death, could take that book. No one was worthy. John wept for several reasons: (1) he yearned to see creation set free from bondage; (2) he wanted the promise of 4:1 to be fulfilled; (3) he knew that the OT promises to Israel could never be fulfilled unless the scroll could be opened. John was sharing in the “groaning” of Rom. 8:22–23. The angel dried his tears by pointing to Christ. The “Lion” (v. 5) takes us back to Gen. 49:8–10 and speaks of Christ’s royalty in the family of David. The “Root of David” speaks of His deity, the One through whom David came (Isa. 11:1, 10). Christ is worthy to open the book because He has “prevailed,” which means “to overcome” (2:7, 11, 17, 26, etc.), “conquer” (6:2), or “win the victory” (15:2). The Lamb has taken the victory!

John looked for a lion, but he saw a Lamb. In the two names Lion and Lamb we have the two-fold emphasis of OT prophecy: as the Lion, Christ conquers and reigns; as the Lamb, He dies for the sins of the world. We cannot separate the suffering and glory (Luke 24:26; 1 Peter 1:11), the crown and the cross. It is worthy of note that Christ is called “the Lamb” twenty-eight times in Revelation. In fact, the whole Bible could be summarized by tracing the theme of “the lamb.” Isaac asked, “Where is the lamb?” in Gen. 22:7; and John the Baptist answered, “Behold the Lamb of God!” (John 1:29) Now John writes, “Worthy is the Lamb!”

The Revelation of John

2010-12-27T00:01:00.000-06:00

Daily Bible Reading – Revelation 1:1 – 4:11

The word translated “revelation” simply means “unveiling.” It gives us our English word apocalypse which, unfortunately, is today a synonym for chaos and catastrophe. The verb simply means “to uncover, to reveal, to make manifest.” In this book, the Holy Spirit pulls back the curtain and gives us the privilege of seeing the glorified Christ in heaven and the fulfillment of His sovereign purposes in the world.

In other words, Revelation is an open book in which God reveals His plans and purposes to His church. When Daniel finished writing his prophecy, he was instructed to “shut up the words, and seal the book” (Dan. 12:4); but John was given opposite instructions: “Seal not the sayings of the prophecy of this book” (Rev. 22:10). Why? Since Calvary, the Resurrection, and the coming of the Holy Spirit, God has ushered in the “last days” (Heb. 1:1–2) and is fulfilling His hidden purposes in this world. “The time is at hand” (Rev. 1:3; 22:10).

John’s prophecy is primarily the revelation of Jesus Christ, not the revelation of future events. You must not divorce the Person from the prophecy, for without the Person there could be no fulfillment of the prophecy. “He is not incidental to its action,” wrote Dr. Merrill Tenney. “He is its chief Subject.” In Revelation 1–3, Christ is seen as the exalted Priest-King ministering to the churches. In Revelation 4–5, He is seen in heaven as the glorified Lamb of God, reigning on the throne. In Revelation 6–18, Christ is the Judge of all the earth; and in Revelation 19, He returns to earth as the conquering King of kings. The book closes with the heavenly Bridegroom ushering His bride, the church, into the glorious heavenly city. Whatever you do as you study this book, get to know your Savior better.

Jude

2010-12-26T00:01:00.002-06:00

Daily Bible Reading – 1 John 4:1 – Jude 25

The writer was the half brother of Christ, called “Judas” in Mark 6:3. The resurrected Christ was seen by James, another half brother (1 Cor. 15:7), so undoubtedly both James and Judas became believers about the same time. Christ’s brethren are mentioned in Acts 1:13–14 as sharing in the prayer meeting before Pentecost. Note that Jude does not boast of his human relationship to Christ. He prefers to call himself a “bond-slave of Jesus Christ” and a brother of James. Though in his letter Jude speaks of judgment, he is careful to point out that the true believer is kept in Christ (vv. 1, 24). We do not keep ourselves saved, but we should keep ourselves in the love of God by obeying His Word (v. 21).

Jude started to write a message on “salvation,” but was led by the Spirit to abandon his theme and warn the believers of the false teachers now in the church. You will note that many verses in Jude parallel 2 Peter 2. Jude was written later, for Peter prophesied that these false teachers would come (2 Peter 2:1; 3:3), and Jude says that they are now here and at work. He reminds us that Peter has already announced their condemnation. He identifies these false teachers as the same people Peter described: they creep in secretly, bring false doctrine, and live in sin. “Turning the grace of God into lasciviousness” (v. 4) means they told people that grace permitted them to live as they pleased. See Rom. 6:1ff.

How are Christians to react to this danger? “Contend earnestly for the faith!” (v. 3) is Jude’s command. We are to defend God’s truth and the body of doctrine the NT calls “the faith.” We are to be soldiers who hold the fort at any cost.

Christ the Lord!

2010-12-25T00:01:00.002-06:00

Daily Bible Reading - 2 Peter 3:1 - 1 John 3:24
The Christmas story from Luke 2:1-20

And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered. This census first took place while Quirinius was governing Syria. So all went to be registered, everyone to his own city.

Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed wife, who was with child. So it was, that while they were there, the days were completed for her to be delivered. And she brought forth her firstborn Son, and wrapped Him in swaddling cloths, and laid Him in a manger, because there was no room for them in the inn.
Now there were in the same country shepherds living out in the fields, keeping watch over their flock by night. And behold, an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were greatly afraid. Then the angel said to them, “Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord. And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a manger.”
And suddenly there was with the angel a multitude of the heavenly host praising God and saying: “Glory to God in the highest, And on earth peace, goodwill toward men!”
So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, “Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us.” And they came with haste and found Mary and Joseph, and the Babe lying in a manger. Now when they had seen Him, they made widely known the saying which was told them concerning this Child. And all those who heard it marveled at those things which were told them by the shepherds. But Mary kept all these things and pondered them in her heart. Then the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told them.

Defeating Satan

2010-12-24T00:01:00.001-06:00

Daily Bible Reading – 1 Peter 4:1 – 2 Peter 2:22

1 Peter 5:8-9 says: “Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world.” Who better than Peter would know about the prowlings of Satan! Several times Jesus warned Peter that Satan was after him, but he failed to heed the warning. Too many Christians have “gone to sleep,” opening the way for Satan to work (Matt. 13:25, 39).

Satan is an “adversary,” which means “one who accuses at court.” The word “devil” means “a slanderer.” Satan accuses us before God (Job 1–2; Zech. 3:1–5; Rev. 12:10), and he uses the lips of unsaved people to accuse us falsely (1 Peter 2:12; 3:16; 4:4, 14). Satan comes either as a serpent to deceive (Gen. 3) or as a lion to devour. He is a liar and a murderer (John 8:44).

What can Christians do to defeat Satan? (1) Be alert! We must keep our eyes open and not relax our guard. When David relaxed and left the battle, he fell into sin (2 Sam. 11). When Peter felt self-confident, he went to sleep and fell into Satan’s trap. (2) Resist! This word calls to mind an army, standing together to oppose the enemy. Christians must be united against Satan (Phil. 1:27–30). If there is a break in the ranks, Satan has an opportunity to attack. (3) Believe! We resist him in the faith, that is, trusting in the victory of Christ. Satan uses lies as his chief weapon, and the believer must counteract Satan’s lies with God’s truth. Jesus used the sword of the Spirit in the wilderness (Matt. 4). (4) Remember! Remember that other Christians are going through the same trials and that you are not alone. If Satan can get us to feel that we are alone, that God has singled us out, then he will discourage and defeat us.

Peter’s theme has been grace (5:12), so he closes by reminding the saints that their God is the God of all grace! The Christian goes “from grace to grace” (John 1:16). The Christian life begins with saving grace (Eph. 2:8–10). It continues with serving grace (1 Cor. 15:9–10); then sanctifying grace (Rom. 5:17; 6:17). God also gives sacrificing grace (2 Cor. 8:1–9), singing grace (Col. 3:16), speaking grace (Col. 4:6), strengthening grace (2 Tim. 2:1), and suffering grace (2 Cor. 12:9). “He gives more grace” (James 4:6, NKJV).

Verse 10 indicates that grace is provided through the disciplines of life. God allows us to suffer that He might be able to shed His grace upon us. When we suffer, we come to the end of ourselves and learn to lean on Him. Grace is supplied only to those who sense their need for Him. First we suffer; then, as we suffer, He equips us, confirms us, and puts a foundation under us. The words “make you perfect” (v. 10) are used in Matt. 4:21 and carry the image of mending a net. The Gk. word means “to equip for service.” Suffering not only helps the believer grow, but it also equips him for future service. Sometimes the best way God has of “mending our nets” is to put us through suffering.

Hope In A Hostile World

2010-12-23T00:01:00.001-06:00

Daily Bible Reading – James 5:1 – 1 Peter 3:22

Peter wrote his letter to Christians who were under great persecution. His message is one of hope for those living in a hostile world. The unsaved person is “without hope” (Eph. 2:12); yet the believer has a living hope because he has a living Savior. Christ is our Hope (1 Tim. 1:1), and we look for His soon-expected return. The Christian does not work for this hope; it is a part of his spiritual birthright. We are born again (John 3:5) into this living hope.

This hope is not only a living hope; it is a lasting hope (vv. 4–5). It is reserved in heaven, where it cannot decay (“incorruptible”), be defiled, or lose its beauty and delight. But not only is the hope reserved; the believer too is kept (guarded as by a soldier) by the Lord! We are kept by God’s power because of the faith we have placed in Him. Eternal security is not based on the faith of men, but on the faithfulness of God. The believer is saved; he is being saved daily (through sanctification); and he will be saved completely when Christ returns (Rom. 8:15–25). The end (completion, perfection) of our faith will be the complete salvation of the believer (v. 9), who will inherit a new body.

However, until Christ returns, the believer must go through testing. A faith that cannot be tested cannot be trusted. Our suffering is but “for a season” as the Lord sees; but the glory will be forever. Verse 7 compares the trial of our faith to the testing of gold. The word “trial” means “approval.” The comparison is that of a prospector bringing ore in to be tested. The assayer gives him a certificate stating that the ore contains gold. The certificate is the approval of the ore, and this paper is worth much more than the little sample of ore that was tested. In the same way our faith is tested, a “sample” at a time; and the approval of our faith means that there are more riches to follow. The suffering we endure here will result in more glory when Christ comes. Knowing this, we love Him the more.

God's Purpose in Trials

2010-12-22T00:01:00.000-06:00

Daily Bible Reading – James 1:1 – 4:17

One of the best tests of Christian maturity is tribulation. When God’s people go through personal trials, they discover what kind of faith they really possess. Trials not only reveal our faith; they also develop our faith and Christian character. The Jews to whom James was writing were experiencing trials, and he wanted to encourage them. The strange thing is that James tells them to rejoice! The word “greeting” in v. 1 can mean “rejoice!” How is the Christian able to have joy in the midst of troubles? James gives the answer in this first chapter by showing the certainties Christians have in times of tribulation.

The experiences that come to the children of God are not by accident (Rom. 8:28). We have a loving Heavenly Father who controls the affairs of this world and who has a purpose behind each event. Christians should expect trials to come; James does not say “if” but “when.” What is God’s purpose in trials? It is the perfection of Christian character in His children. He wants His children to be mature (perfect), and maturity is developed only in the laboratory of life. Trials can produce patience (see Rom. 5:3), which means “endurance”; and endurance in turn leads the believer into deeper maturity in Christ. God put young Joseph through thirteen years of testing that He might make a king out of him. Peter spent three years in the school of testing to be changed from sand to rock! Paul went through many testings, and each one helped to mature his character. Of course, it takes faith on the part of the Christian to trust God during testings, but knowing that God has a divine purpose in mind helps us to yield to Him.

In vv. 5–8 James deals with this matter of faith, as expressed in prayer. We do not always understand God’s purposes, and often Satan tempts us to ask, “Does God really care?” This is where prayer comes in: we can ask our Father for wisdom, and He will give it to us. But we must not be double-minded. The word suggests hesitation, doubting; it literally means “two-souled.” Double-minded Christians are not stable during trials. Their emotions and their decisions waver. One minute they trust God; the next minute, they doubt God. Faith in God during trials will always lead to stability; see 1 Peter 5:10.

Faith Is

2010-12-21T00:01:00.000-06:00

Daily Bible Reading – Hebrews 11:1 – 13:35

Faith is a common denominator of life. No one can live a single day without exercising faith - faith in men. Salvation is on the same principle. God has thus made it available to all men everywhere, without regard to education, physical ability, social status, national origin, or native talent. For everyone has faith. The basic difference between the faith exercised by the individual in the daily round of life and the faith exercised by that same individual to the saving of his soul is the object of his faith.

The Muslim puts his faith in the Koran and in Muhammad; the idolater puts his faith in his graven images; the humanist puts his faith in himself; the philosopher puts his faith in his own ideas; the materialist puts his faith in his money; and the religionist puts his faith in his own good works. None of these can save, because the object of faith, in each case, is wrong. Saving faith is faith that rests upon Christ. The Holy Spirit, having brought enlightenment to the soul, insists that we personally put our faith and trust in the Lord Jesus. He and He alone can save. As Peter bluntly told the members of the Sanhedrin, “Neither is there salvation is any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

The writer of Hebrews thus turns his attention to the whole question of faith and presents his readers with a significant sampling of Old Testament people who believed God when faced with something entirely new. Enoch, had never seen anyone translated, Noah had never known of a universal flood, Abraham had never seen the Promised Land. Each believer exercised personal faith in God. Many of them “died in faith, not having received the promises, but having seen them afar off” (Heb. 11:13). Throughout the Old Testament period this was the case, for Christ and His cross were still in the future. But now these daring Old Testament saints form a “great... cloud of witnesses” (12:1) standing astride the path of the Hebrew people to bar the way back to Judaism. They triumphed by looking away to the living God and by believing His Word, so that unseen things were seen and spiritual things became real. They traded earthly things for heavenly things, and God honored them. The Hebrew believers must do the same. The earthly Temple and its related system of religion were now to be traded for the ultimate realities in heaven. The marshaled examples of these Old Testament believers close ranks to witness to this truth.

Come, Now Is The Time To Worship

2010-12-20T00:01:00.000-06:00

Daily Bible Reading – Hebrews 8:1 – 10:39

There are three “let us” statements in Hebrews. (1) “Let us draw near” instead of drifting away; (2) “Let us hold fast” our confession (testimony) of faith (or hope, as in some translations), not wavering because of trials; (3) “Let us consider” other believers and, by our example, encourage them to be true to Christ. If we provoke each other at all, it should be unto love (see 1 Cor. 13:5). The boldness we have in heaven ought to lead to spiritual growth and dedication on earth. It seems that these believers, because of trials, were neglecting Christian fellowship and the mutual encouragement that believers need from each other. Since Christ is our high priest, and we are a kingdom of priests (1 Peter 2:9), we ought to assemble together for common worship, teaching, and service. The OT Jew could not enter the tabernacle, and the high priest could not enter the holy of holies whenever he pleased. But, through Christ’s sacrifice, we have a living way into heaven. We can come to God at any time. Do we take advantage of this privilege?

Falling out over falling away

2010-12-19T00:01:00.000-06:00

Daily Bible Reading – Hebrews 4:1 – 7:28

No chapter in the Bible has disturbed people more than has Heb. 6. It is unfortunate that even sincere believers have “fallen out” over the doctrine of “falling away”! Scholars have offered several interpretations of this passage: (1) it describes the sin of apostasy, which means Christians can lose their salvation; (2) it deals with people who were “almost saved” but then backed away from trusting Christ; (3) it describes a sin possible only to Jews living while the Jewish temple was still standing; (4) it presents a “hypothetical case” or illustration that could not really happen. While I respect the views of others, I must reject those ideas just listed. I feel that Heb. 6 (like the rest of the book) was written to believers, but this chapter does not describe a sin that results in a believer “losing salvation.” If we keep the total context of the book in mind, and if we pay close attention to the words used, we will discover that the main lessons of the chapter are ones of repentance and assurance.

Note from the beginning that the issue here is repentance, not salvation: “For it is impossible . . . to renew them unto repentance” (vv. 4, 6). If this passage is talking about salvation, then it is teaching that a believer who “loses salvation” cannot regain it. This means that salvation depends partly on our own works and, once we lose salvation, we can never get it back again.

But the subject of the chapter is repentance—the believer’s attitude toward the Word of God. Verses 4–5 describe real Christians (see 10:32 as well as 2:9, 14), and v. 9 indicates that the writer believed they were truly saved. We do not have “almost saved” people here, but real believers.

The two key words in v. 6 are “fall away” and “crucify.” “Fall away” is not the Gk. word apostasia, from which we get the English word “apostasy.” It is parapipto, which means “to fall beside, to turn aside, to wander.” It is similar to the word for “trespass,” as found in Gal. 6:1 (“if a man be overtaken in a fault [trespass]”). So, v. 6 describes believers who have experienced the spiritual blessings of God but who fall by the side or trespass because of unbelief. Having done this, they are in danger of divine chastening (see Heb. 12:5–13) and of becoming castaways (1 Cor. 9:24–27), which results in loss of reward and divine disapproval, but not loss of salvation. The phrase “seeing they crucify” (v. 6) should be translated “while they are crucifying.” In other words, Heb. 6:4–6 does not teach that sinning saints cannot be brought to repentance, but that they cannot be brought to repentance while they continue to sin and put Christ to shame. Believers who continue in sin prove that they have not repented; Samson and Saul are cases in point. Hebrews 12:14–17 cites the case of Esau as well.

The illustration of the field in vv. 7–8 relates this truth to the image of the testing fires of God, a truth given in 1 Cor. 3:10–15 as well as Heb. 12:28–29. God saved us to bear fruit; our lives will one day be tested; what we do that is not approved will be burned. Note that the field is not burned, but rather the fruit. The believer is saved “yet so as by fire” (1 Cor. 3:15). So, the whole message of this difficult passage is this: Christians can go backward in their spiritual lives and bring shame to Christ. While they are living in sin, they cannot be brought to repentance, and they are in danger of divine chastening. If they persist, their lives will bear no lasting fruit, and they will “suffer loss” at the judgment seat of Christ.

And, lest we use “grace” as an excuse for sin, Heb. 10:30 reminds believers: “The Lord shall judge His people.”

God Has Spoken

2010-12-18T00:01:00.000-06:00

Daily Bible Reading – Philemon 1 – Hebrews 3:19

“God has spoken!” This is the great message of Hebrews. “God has spoken”—so take heed how you respond to His Word. After all, the way we respond to the Word of God is the way we respond to the Son of God, for He is the Living Word. In this first chapter we see Christ’s superiority over the prophets and the angels.

We see his superiority first in His person. Christ is the Son of God; the prophets were merely men who were called to be servants. Christ made the worlds (or “framed the ages”), and it is He who upholds the worlds. His Word has power. He spoke the worlds into being, and now His Word controls and sustains our world. Christ is also the Heir of all things. “All things were made by Him and for Him” (Col. 1:16). He is God’s sacrifice for the sins of the world. He “purged our sins” by His death on the cross. Now He is seated in glory, as God’s King-Priest. His work on earth is completed; He has sat down.

Secondly, He is superior in His message. God’s revelations in old times were given “in many portions and in many ways.” No prophet received the complete revelation. God spoke through visions, dreams, symbols, and events, as well as through human lips. These revelations pointed to Christ, and He is the final revelation from God. Christ is God’s “last Word” to the world. All of OT revelation led up to Christ, God’s final and full revelation. Anyone today who boasts of having a “new revelation from God” is deceived. God is not giving revelations today; He is illuminating His once-for-all revelation in Christ.

The Blessed Hope

2010-12-17T00:01:00.001-06:00

Daily Bible Reading – 2 Timothy 3:1 – Titus 3:15

When Paul wrote in Titus 2 verse 11 that “the grace of God... has appeared,” he was probably referring to the first advent of Christ. When Jesus came, God's grace was made incarnate in human flesh. “We behold his glory;” John recalled, “the glory as of the only begotten of the Father, full of grace and truth” (John 1:14). Grace, truth, and glory were evident in all that Jesus was, said, and did.

When Paul wrote Titus 2:13, however, he was directing our attention to the Lord's second advent. He said that we should be “looking for that blessed hope” and “the glorious appearing,” which refer to the two future comings of the Lord Jesus: His coming in the clouds to receive His bride and His coming to the earth to resolve the battle. First, He will come to receive us to Himself, and then He will come to earth to reign for a thousand years. We look forward to both events, particularly the first. It is “the blessed hope” of the church. It is our guarantee that we will escape the time when wrath will be poured out on this rebel planet, as described in both the Olivet discourse (Matt. 24) and the Apocalypse.

Many Scripture passages encourage us to look eagerly and earnestly for the “blessed hope.” The Lord mentioned it to the disciples shortly before He went to Calvary (John 14:1-3). John described the impact that this hope should have on our lives (1 John 3:2-3). Paul gives us a step-by-step preview of the Rapture. He paints in the background, “the times and the seasons,” and tells how the Rapture will preserve the church from wrath (1 Thess. 4:15-18; 5:1-9). He also describes the astounding transformation that will take place in our bodies when the Lord returns (1 Cor. 15) and mentions the triumphant duet that will be sung by the resurrected saints and those who are still alive when the great event transpires (15:55).

The Local Church

2010-12-16T00:01:00.000-06:00

Daily Bible Reading – 1 Timothy 5:1 – 2 Timothy 2:26

Paul has reminded Timothy of his pastoral calling. Now Paul deals practically with the local church and the pastor’s special responsibilities. He presents several pictures of the local church in 2 Timothy chapter 2, showing the various ministries God has for His people and their pastor.

The local church is first of all God’s family. “My son” suggests, of course, that Timothy had been born into God’s family by faith in Christ. As Paul wrote in 1 Cor. 4:15, he had “begotten” him through the Gospel. In Eph. 2:19, Paul calls the local church the “household of God.” The local church is not a sanctified country club; it is the family of God meeting together for fellowship, worship, and service. The only way to enter this family is by being born of the Spirit (John 3:1–6) and the Word (1 Peter 1:23).

The local church is secondly God’s treasury. “Commit” means “deposit” and refers to the treasure of Gospel truth that Paul had committed to Timothy (1 Tim. 6:20) and which God had first committed to Paul (1 Tim. 1:11). This is why Paul calls the local church “the pillar and ground of the truth” in 1 Tim. 3:15. God has deposited with His people the truth of the Word of God. It is our responsibility to guard this treasure and pass it on to others. The task of the local church is not to preserve the truth, as in a museum; but to live it and to teach it to the generations to come. Note that Timothy is to deposit the truth with “faithful men” and not just any believer. How important it is to be faithful to the Word!

Then we see a picture of the local church as God’s army. Timothy’s call to service is found in Acts 16:3—“him would Paul have to go forth with him.” The words “go forth” literally mean “to take to the field as a soldier.” This was Timothy’s enlistment. Every Christian is already a soldier in God’s army; it is just that some troops are loyal and some are not. We have been “enrolled” (chosen, v. 4) by Christ, the Captain of our salvation, and we must take our orders from Him.

Christians must learn how to endure hardship for Christ. Timothy was discouraged because of the persecution he was facing, but he should have expected opposition. The Christian life is not a playground; it is a battleground. We do not have the strength ourselves, but by His grace we can endure and stand against the wiles of the devil (Eph. 6:10ff). Furthermore, Christian soldiers must not entangle themselves with the world; their first loyalty is to Christ. Where would an army be if every soldier had part-time work that took him away from his military duties! Our main task is to please Him—not others, not ourselves.

Paul and Timothy

2010-12-15T00:01:00.000-06:00

Daily Bible Reading – 2 Thessalonians 3:1 – 1 Timothy 4:16

Paul wrote to young Timothy to encourage him in his work for the Lord. Timothy wanted to resign, and Paul’s first burden was to encourage him to stay on and finish the task. Almost every Christian worker has wanted to quit at one time or another. Paul encourages young Timothy in this chapter by reminding him of his position before God and of the fact that God would see him through to victory.

Paul refers to himself as an example of one whom God enabled, by grace, to serve effectively. The word “ministry” in v. 12 is diakonia in the Greek from which we get our English word “deacon,” meaning “a servant.”

Timothy was disturbed because he thought he was too young and lacked the necessary qualifications for the ministry. “Look at me!” says the apostle. “I was a blasphemer and murderer before God saved me! If the grace of God can make a missionary out of a murderer, then it can make a success out of you!” Paul was always careful to give God the glory for his life and ministry (1 Cor. 15:10). Anyone who serves the Lord (and all believers ought to be servants) needs to depend on the grace of God. We are saved by grace (Eph. 2:8–9), but we also serve through grace (Rom. 12:3–6). In v. 14, Paul lists the three motivating forces in his life: grace, faith, and love. His love for Christ and for lost sinners constrained him to labor (2 Cor. 5:14ff); his faith in Christ empowered him (Eph. 1:19); and the grace of God worked in his life, enabling him to serve God (Heb. 12:28).

Paul considered his salvation a pattern (example) of what God would do for lost sinners, especially his beloved Israel. Unbelievers today are not saved in just the fashion Paul was, that is, by seeing a light and hearing a voice; but we are saved by grace, through faith, in spite of our sins. The people of Israel will be saved one day in the future as Paul was saved on the Damascus road: they will see Christ, repent, believe, and be changed.

The Rapture of the Church

2010-12-14T00:01:00.000-06:00

Daily Bible Reading – 1 Thessalonians 4:1 – 2 Thessalonians 2:17

Beginning the chapter 4 and verse 13 we find the classic passage on the rapture of the church. Sorrow had come to the lives of these saints, and they were wondering whether their dead fellow Christians would be left behind at the return of Christ. Paul assures them that their dead will be raised first, and that all the saints will be gathered together to meet Christ in the air. Do not confuse the rapture of the church (meeting Christ in the air) with the revelation of the Lord, that time when He comes with His saints to earth to judge sinners and to establish His kingdom. The rapture (meeting Christ in the air) can take place at any time; but the revelation (returning with Christ) will occur some seven years after the rapture.

Christians are expected to mourn when loved ones die, but they are not to grieve as do the people of the world who have no hope. Certainly Christ expects us to shed tears and feel loneliness as we go through the valley; but in the midst of our sorrow, there must be the testimony of the living hope we have in Christ. Note the comforts the believer has in times of sorrow:

A. The comfort that death for the believer is only sleep.

“Sleep in Jesus” in v. 14 is literally “put to sleep through Jesus.” Regardless of how a believer dies, Jesus Christ is there to put him to sleep. Of course, the soul goes to be with Christ (Phil. 1:20–24; 2 Cor. 5:6–8); it is the body that sleeps, not the soul. The word “cemetery” means “a sleeping place”; it is the place where the bodies sleep, awaiting the resurrection.

B. The comfort of heavenly reunion.

The hardest thing about death is separation from our loved ones; but when Christ comes, we will be “together with the Lord” forever. The living saints will not precede those who have died; all will be caught up together to meet Christ.

C. The comfort of eternal blessing.

We shall be “forever with the Lord.” We shall obtain new bodies (1 John 3:1–3; Phil. 3:20–21). Paul says that the body we place in the cemetery is like a seed awaiting the harvest (1 Cor. 15:35–58). Of course, the body turns to dust, and that dust becomes a part of the earth (Gen. 3:19). The Bible nowhere teaches that God raises and unites every particle of the believer’s body. What it does teach is that the resurrection body has identity with the body that was buried. Just as the seed that is planted (and that dies) in the ground has identity and continuity with the seed it produces, so the resurrection body will have identity and continuity with the body that was buried. Resurrection is not reconstruction.

The words “caught up” (v. 17) are full of meaning. They mean: (1) to catch away speedily, for there will be no warning (5:1–10); (2) to seize by force, for Satan will seek to hinder our rapture to heaven; (3) to claim for one’s self, just as the Bridegroom claims the bride; (4) to move to a new place; and (5) to rescue from danger, for the church will not go through the Tribulation (1:10; 5:9).

Thank God for the Church

2010-12-13T00:01:00.000-06:00

Daily Bible Reading – Colossians 3:1 – 1 Thessalonians 3:13

It is a wonderful thing when a pastor can think of his church and say, “We give thanks always for all of you!” Paul loved the church at Thesssalonica; these people were on his heart, and he was concerned for their spiritual welfare. In chapter one, Paul tells us what kind of a church he left in that wicked city. When we see the characteristics of this church, we should examine our own lives and ask, “Am I helping to make my church a model church in the Lord?”

The word “church” in the Gk. is ekklesia, which means “a called-out group.” The church is not a social club; it is a spiritual organism, an organization composed of people whom God has “called out of darkness into His marvelous light” (1 Peter 2:9). This calling is purely of grace (Eph. 1:3ff). Though we are in the world physically, we are not of the world spiritually (John 15:19). These saints lived in Thessalonica but dwelled in Christ. Paul explains the miracle of this calling in 2 Thes. 2:13–14. God sent Paul and Silas to Thessalonica with the Word of God. The people heard the Word, believed, and were saved. After receiving Christ, they discovered that they had been chosen in Him by God through grace! As far as God the Father is concerned, we were saved when He chose us in Christ before the foundation of the world (Eph. 1:4); as far as the Spirit is concerned, we were saved when we responded to His call and received Christ; as far as the Son is concerned, we were saved when He died for us on the cross.

How did Paul know these people were saved? Because of the evidences in their lives:

A. Work of faith.

When people honestly trust Christ, that faith will be shown by works. Works will not save, but faith that does not lead to works is not saving faith. True Christian faith results in a changed life. See James 2:14–26.

B. Labor of love.

Unsaved people live for themselves (Eph. 2:1–2), but the true believer is willing to toil because of love. He has a new motive for living; he loves Christ and loves others.

C. Patience of hope.

The lost are without hope. Believers have endurance in life’s trials because they know Christ is coming again. Believers need not give up in times of trial because they know the Savior is coming to deliver them (1 Peter 1:1–9; 4:12–16).

It has been pointed out that vv. 9–10 parallel these three evidences of salvation: the work of faith (they turned to God from idols); the labor of love (they served the living God); the patience of hope (they waited for Christ to return). Faith, hope, and love are evidences of true salvation (Col. 1:4–5; Rom. 5:1–4).

The Preeminence of Christ

2010-12-12T00:01:00.000-06:00

Daily Bible Reading – Philippians 4:1 – Colossians 2:23

Many people today, like the false teachers at Colosse, will give Jesus Christ a place of eminence, but they will not give Him His rightful place of preeminence. He is not a “great man among great men”; He is God’s Son, preeminent in all things! In this first chapter, the apostle declares Christ’s preeminence in several areas of life. In verses 13-23 Paul demonstrates the preeminence of Christ in the cross, creation and the church.

It is His cross that causes Jesus Christ to stand out head and shoulders above any other person in history. Religious leaders have died, but only Christ, God’s Son, died on the cross for the sins of the world. The picture in these verses is that of a great general setting a nation free from bondage and moving the people into a new land of blessing. What angel ever died to redeem sinners (set them free)? What religious rules ever produced forgiveness? It is the cross that lifts Jesus Christ high above all.

The Gnostic teachers claimed that God made the worlds through a series of “emanations” from Himself and that Christ was one of these emanations. Paul asserts that Christ is not an emanation from God, but God Himself! “Image” means “the exact reproduction.” Christ is not one of God’s creatures, but the highest (firstborn) of all creation. The term “firstborn” does not refer to time (as though Christ were the first thing God created) but to position. All things were created by Him (see John 1) and for Him; He holds all things together! (“Consist” means “to hold together.”)

The church is His body, and He is the Head. The church is the new creation, and He is “the Beginning,” that is, the Originator of the new creation. His resurrection gives Him title to the throne of preeminence, for He is “firstborn” from the dead, that is, first to rise from the dead, never to die again. Note the repetition of the word “all” in this chapter, showing the universal rule of Jesus Christ over everything that exists.

The details of the meaning of “the body” are given in Eph. 2:11ff; this passage describes how Christ made peace between Jews and Gentiles and reconciled both in one body, the church. But His cross not only reconciled Jews and Gentiles; it made possible the reconciliation of “all things”—the entire universe! Paul applies this to the believers personally (vv. 21–23), reminding them that Christ has completely changed their lives and reconciled them to God. The false teachers might spin spider webs of doctrine about angels and “emanations,” but Christ still has preeminence as the Head of the church! He is “the firstborn” of creation (v. 15) and of the dead (v. 18), signifying His priority and sovereignty.

To Live is Christ, To Die Is Gain

2010-12-11T00:01:00.001-06:00

Daily Bible Reading – Philippians 1:1 – 3:21

Perhaps no other statement encapsulates the heart of the Apostle Paul than what he says in Philippians 1:21, “For to me to live is Christ, to die is gain.”

Everybody lives for something or someone. Many people, if they were being honest, would sum up their goals in this life with such statements as these: “For to me to live is pleasure;” “For to me to live is wealth;” or “For to me to live is position or power or prestige.” All such goals fall short of Paul’s target. Man’s chief aim should be to glorify God and to enjoy Him forever.

We have been created to bring joy to the heart of God. Any lesser goal in life can never bring a sense of fulfillment and satisfaction. In giving pleasure to the Lord, we fulfill the deepest and most basic needs of our own lives. We would be wise to join Paul in affirming, “For to me to live is Christ.”

A wise old man said, “There’s nothing to dying, it’s the living that matters.” We cannot die the death of the righteous unless we live the life of the righteous. Paul could say, “To die is gain,” because he could also say, “To me to live is Christ.”

The Bible repeatedly warns that death is not the end. Hebrews 9:27 says, “It is appointed unto men once to die, but after this the judgment.” The horror of the great white throne judgment awaits the lost. For them death is not gain, but unutterable eternal loss. They have lived without Christ; they will die without Christ. Believers will face the judgment seat of Christ, where their works will be tested by fire. Some Christians will see gold, silver, and precious stones emerge from the flames. Others will see their works go up in smoke as wood, hay, and stubble; the Holy Spirit says they will be saved, but they will suffer loss.

Life and death are tied together. Since the purpose of Paul’s life was to magnify Christ, he could face his prospects positively. Such should be our aim in this life.

Harmony in the Home

2010-12-10T00:01:00.000-06:00

Daily Bible Reading – Ephesians 4:1 – 6:24

The secret of harmony in the home and on the job is the fullness of the Spirit. The unity of the church and the harmony of the home both depend on the Spirit (4:3; 5:18). It is power from within, not pressure from without, that holds the church and the home together. Note the evidences of a Spirit-filled life: joy (v. 19), gratitude (v. 20), obedience (v. 21ff). Compare Col. 3:15–17 and you will see that when Christians are filled with the Word of God they will have the same characteristics. In other words, to be filled with the Spirit of God means to be controlled by the Word of God. The marks of a Spirit-filled Christian are not unusual emotional experiences, miracles, and tongues, but rather Christian character.

The principle of headship is what helps bring harmony to the home. “As unto Christ” is the motive. Wives are to submit to their husbands as unto Christ; husbands are to love their wives as Christ loves the church; and children are to obey as unto the Lord. Family members who are right with the Lord will be right with each other.

The church is pictured as the bride of Christ. It is interesting to compare the church to the first bride in the Bible, Eve (Gen. 2:18–25). She was taken from Adam’s side, and Christ’s side was pierced for us on the cross. She was formed when Adam was asleep, and Christ experienced the sleep of death to create the church. Eve shared Adam’s nature, and the church partakes of Christ’s nature (vv. 30–31). Eve was the object of her mate’s love and care, and Christ loves the church and cares for it. Adam was willing to become a sinner because of his love for his wife (1 Tim. 2:11–15), and Christ willingly was made sin because of His love for the church. Eve was formed and brought to Adam before sin entered the human family; the church was in the mind and heart of God before the foundation of the world. Note Rom. 7:4 and 2 Cor. 11:2 for the application of this truth of marriage to the individual believer and the local church.

What is Christ’s present ministry to the church? He is sanctifying and cleansing the church through the Word of God, and He does this by the work of the Spirit in His chosen servants (4:11–16). The water in v. 26 is not baptism. For one thing, Paul is talking about a continuous process, and no Christian is baptized continuously. Water for washing is a symbol of the Word of God (John 15:3 and 13:1–12). When Christ takes His church to glory, it will then be perfect, spotless, and without blemish. See John 17:22–24.

The Word is not only water that cleanses the church, but it is also food that nourishes the church (v. 29). It is the spiritual food for the new nature of the believer.

In 6:1–9, Paul applies the same truth to children and to servants. Children are to obey their parents for several reasons: (1) it is right; (2) it is commanded; (3) it brings blessings. The father who honors the Lord will have little trouble winning the love and respect of his children or the sincere love of his wife. Paul also warns fathers in v. 4 to refrain from provoking their children with undue demands. The Golden Rule applies to the home, and children must be treated like people and not things. Fathers are to discipline children (nurture) and counsel them (admonition) in the Lord.

Our Blessings in Christ

2010-12-09T00:01:00.000-06:00

Daily Bible Reading – Galatians 6:1 – Ephesians 3:21

The key thought in Ephesians chapter one is the wealth of blessings we have as Christians, spiritual blessings that are ours because we are in Christ (1:3). Paul informs us that each Person of the Godhead has blessed us (vv. 1–14), and then he prays that we might understand these blessings and the power they can be in our lives (vv. 15–23).

Paul begins by stating that we have been blessed by the Father because He has “chosen us.” This is the wonderful doctrine of election, a doctrine that we cannot fully explain but one we can fully enjoy. Do not try to explain away the mystery of grace. God did not choose us in ourselves; He chose us in Christ, by grace.

Then we are told in verse five that we are blessed by the Father because He has adopted us. “Election” refers to persons; predestination to purposes for those persons. God elects us to be saints (set-apart ones), then predestines that certain purposes in our lives shall come to pass (see Rom. 8:28ff). “Adoption” in the NT refers to the official act of a father who bestows the status of full adulthood on a son of minor status. It is not the taking in of an outsider; it is the placing of a family member into the privileges and blessings of adulthood. This means that even the youngest Christian has everything that Christ has and is rich in grace.

In verse six the blessing of the Father is that He has “accepted us.” In ourselves, we are not acceptable to God, but in Christ, we are “made accepted.” Read the Epistle to Philemon for a beautiful illustration of this truth. Paul wrote, “Receive your slave Onesimus as you would receive me” (Phile. 17). Though we have sinned, Christ says to the Father, “Receive this saint as you would receive Me.” Trace that wonderful phrase “in Christ” throughout Paul’s letters—you will be thrilled!

Walk in the Spirit

2010-12-08T00:01:00.001-06:00

Daily Bible Reading – Galatians 3:1 – 5:26

Paul’s first admonition was “Stand fast!” Now he says, “Walk in the Spirit!” Our standing in Christ determines our walk in Christ. The words “flesh” and “Spirit” are each found ten times in chapters 5–6. Those who live according to law depend on the energy of the flesh; those who live by grace depend on the power of the Spirit. To “walk in the Spirit” means to have our daily lives under His control, and this means under the direction of the Word of God. To be “led of the Spirit” means to be delivered from a life of bondage to legalism. The elder brother in the parable of the prodigal son (Luke 15) lived in bondage and had no joy in his walk or service. How many Christians are like him!

“The flesh” refers to the fallen nature still with the believer. The body itself is not sinful; appetites are not necessarily sinful, but the tendencies of the old nature are downward. In Romans 6, Paul tells us that the old man has been crucified and that we can overcome the flesh by reckoning ourselves dead to sin and by yielding ourselves to God. Here in Galatians, Paul spells out the conflict between the believer’s two natures. Immediately after conversion, new Christians enjoy several days or weeks of wonderful victory; then temptation and defeat come, and they become discouraged. Somebody should have told them that the old nature would rise up again! The last phrase in v. 17 does not teach that the believer cannot get victory. The phrase should be translated, “so that you may not do what you would.” That is, mere determination on the part of the Christian will never control the flesh or produce the fruit of the Spirit. Paul amplifies this theme in Rom. 7, where he shows that the believer’s determined attempts to please God in his own strength are destined to fail.

What a contrast between works and fruit! Fruit is the result of a living union; a machine may produce works, but it can never produce fruit. Even the Law produces works, but God calls them dead works (Heb. 6:1). The Law could never produce the gracious fruit described here. Read this list of “flesh works” in a modern version to get the full import of their meaning. What a terrible catalog of sins! How many of them are found even among Christians!

Christian character comes from within, by the power of the Spirit. The Spirit seeks to transform us into Christ’s likeness (2 Cor. 3:18; Rom. 8:29 and 12:1–2). We could meditate for hours on the nine-fold fruit of the Spirit! Note especially that love heads the list. Paul clearly states that no law could ever produce this kind of character. When will people learn that making resolutions will never sanctify them!

“If we live in the Spirit” (this is salvation, being made alive by the Spirit), “let us also walk in the Spirit” (this is sanctification, allowing the Spirit to command and control our lives). Compare Eph. 5:18–24 with Col. 3:15–19 and you will see that to be filled with the Spirit is to be controlled by the Word of God, for the results are identical. “Walking in the Spirit” is not some emotional experience, detached from everyday life. It is the daily experience of the believer who feeds on the Word, prays, and obeys what the Bible says.

Galatians

2010-12-07T00:01:00.000-06:00

Daily Bible Reading – 2 Corinthians 12:1 – Galatians 2:21

Galatians is God’s strongest word against legalism. The flesh loves to do things religious—celebrate holy days, practice rituals, attempt to do good works for God. Many religious systems today mix law and grace and present a garbled, confused way of salvation that is actually a way of bondage (Gal. 2:4; 4:9; 5:1). Keeping the Sabbath, dietary laws, an earthly priesthood, holy days, obeying rules—all of these are swept away in Galatians and replaced by the glorious liberty the believer has through faith in Christ!

The first two chapters are personal, and the key word in them is “Gospel,” found ten times in these forty-five verses. Paul’s aim was to show that his message and ministry came directly from Christ and not from men. Paul did not preach a secondhand message that he learned from Peter or any of the apostles. Rather, God took every measure necessary to keep Paul’s ministry separate from that of the Twelve, lest anyone think Paul’s ministry was given to him by the apostles.

The Judaizers who “bewitched” the Galatians (3:1) were telling them that Paul’s apostleship and message were not trustworthy because he lacked official endorsement from Jerusalem. “We have our credentials from Peter!” they would say, as though the approval of men is proof that a preacher is sent of God. Paul begins his letter by affirming that his message and ministry came directly from Jesus Christ. (Note Paul’s use of “not neither” in vv. 1, 12, and 17.) He immediately spells out the Gospel that he preached.

Paul’s Gospel was centered in Christ—His death, burial, and resurrection—and not in Moses or the Law. It was a Gospel of grace that brought peace. It was a Gospel of liberty: “that He might deliver us” (v. 4). The Judaizers were bringing the churches into bondage through the Law (see 2:4; 3:13; 4:9). Christ’s death has delivered us from this present evil age and has given us a new standing in liberty (5:1ff). No wonder Paul adds, “To whom be glory for ever and ever!” (v. 5)

May we never be confused as to the content and intent of the Gospel. The Gospel is not “follow Christ and imitate His life” but “receive Christ by faith and allow Him to set you free.” There is no place in the Gospel for a salvation that is attained by keeping the Law.

The Greatest Gift

2010-12-06T00:01:00.000-06:00

Daily Bible Reading – 2 Corinthians 8:1 – 11:33

At this time of the year when our focus is on giving of gifts. No one gave more than the Lord Jesus Christ. “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through his poverty might become rich.” (2 Cor. 8:9) What greater example of giving could we find than that?

We know He was rich, but we have no idea how rich He really was. We get some idea, however, from what John tells us of the Celestial City. In His country they pave their streets with gold and build their walls of jasper. They make their gates of pearl and stud foundation's rocks with gems. The great white throne of God is there, the crystal stream, the tree of life. Many crowns are placed upon His head in that celestial land. His ministers are flames of fire, comprised of countless angel hosts, beings of great beauty, intelligence, and power, who hang upon His words and rush to do His will. Enormous galaxies, ablaze with stars and pulsating with energy, hurtle through the vast voids of space at His command. They are all empires of His. Billions upon billions of worlds hold their treasure troves for Him. He was rich all right, but, still, we have not yet seen His riches and so we have no idea how rich He really was.

“The silver is mine,” He could say, “the gold is mine! All the earth is mine! The cattle upon a thousand hills” are mine (Hag. 2:8; Exod. 19:5; Ps. 50:10)! Solomon was rich. He had a great throne of ivory overlaid with gold. He made silver in Jerusalem to be as common as stones and all his drinking vessels were of gold. His annual income was 666 talents of gold. The wealth of the world flowed into his treasury. He had chariots and horses and ships and wives, as many as he pleased. He was rich. But our Lord Jesus Christ was richer far. When, at last, we see Him as He is, and see the land from whence He came, we shall exclaim with the Queen of Sheba: “Behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard” (2 Chron. 9:6).

Moreover, we know that He was poor. He was born, of all places, in a cattle shed. His next of kin, according to the flesh, were poor peasants able to afford, at the time of Mary's purification, only the poorest offering allowed by the Law (Luke 2:22-24). Mary's husband was a village carpenter and the Lord Jesus, Son of God though He was, was generally known as “Jesus of Nazareth” and was thus identified with a despised place in a despised province of a despised land. And they called Him “the carpenter's son.”

He was born in a borrowed stable. When He wanted to feed the hungry multitudes, He had to borrow a little lad's lunch. When He wanted to confound His critics, He had to borrow a penny. When He wanted to teach the great throngs that pressed around Him, He had to borrow Simon Peter's boat to prevent Himself being pressed into the lake. When He wanted to fulfill an ancient prophecy and ride in triumph into Jerusalem, He had to borrow an upper room. When He needed a burying place, He had to borrow a rich man's tomb. He even died upon another man's cross.

His own testimony should surely touch our hearts. He said: “The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head” (Matt. 8:20). John draws our attention to that very fact. After a day of controversy with His enemies, a day when the Sanhedrin even tried to arrest Him, John recalls that “every man went unto his own house. Jesus went unto the mount of Olives” (John 7:53; 8:1).

We know He was poor, but we do not know how poor he really became. To measure the depth of His poverty, we have to measure the sum total of the sin liability of every man, woman, boy, girl, and baby ever born or to be born upon the earth. For that was the debt, the total liability, which He assumed.

The Life of Victory

2010-12-05T00:01:00.000-06:00

Daily Bible Reading – 2 Corinthians 4:1 – 7:16

“We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body.” (2 Cor. 4:10)

He speaks of “the death of the Lord Jesus.” The word he uses is nekrosis (dying), not thanatos (death). What Paul is describing here is not our identification with the death of the Lord Jesus as a theological fact, as for instance, in our baptism. He has in mind the fact that his constant exposure to danger and to death was, in reality, a practical sharing in the sufferings of Christ. The physical sufferings of the Lord Jesus began on the night in which He was betrayed. He was punched in the face. The beard was torn from His cheeks. He was crowned with thorns. He was scourged to the bone. His sufferings culminated when He was nailed to the cross and endured the agonies of death by crucifixion. Paul looked at his own experience, at the constant assaults he bore, at the danger of life and limb he faced almost everywhere. He saw these sufferings as an extension of the sufferings of Christ. Elsewhere he quotes from Psalm 44:22 to explain what he means: “For thy sake we are killed all the day long; we are accounted as sheep for the slaughter” (Rom. 8:36).

That, then, was the first secret of his victorious life. He lived at Calvary. He was martyr material. He could take suffering and even death in his stride. He wanted to “know ... the fellowship of his sufferings, being made conformable unto his death” (Phil. 3:10). He did not go out of his way to court persecution, but neither did he flinch from suffering and death.

Not only was he always experiencing death with Christ, he was always expressing life in Christ: “so that the life of Jesus might be revealed in our body” (2 Cor. 4:10b). That was the second secret of his victorious life. Paul had the treasure of the gospel in an earthen vessel. Although he was pressed and persecuted incessantly, he triumphed, for the Lord Jesus lived in him. That was why he was so fearless and so fruitful. His life was constant proof, indeed, of a living, indwelling Christ causing him to triumph over all his circumstances. He had learned to practice the great principle he sets forth in Romans 6:6, namely, that the Lord Jesus not only gave His life for us at Calvary but that now, since Pentecost, He gives His life to us by His Holy Spirit who lives in us.

Ministry of Comfort

2010-12-04T00:01:00.000-06:00

Daily Bible Reading – 1 Corinthians 16:1 – 2 Corinthians 3:18

The question is often asked: “Why do bad things happen to good people?” The question assumes that the calamities of life are all necessarily bad and that “good” people are really as good as they seem. Neither of the assumptions are necessarily valid. However, we understand why the question is asked.

We are living in a world of woe, in a world which is dominated by a hostile and evil super-being from outer space, one who nurtures in his soul a malignant hatred of the human race. The Bible calls him “the prince of this world,” and we know him also as Lucifer and as Satan. It is not surprising, given the malice of this being toward us human beings, that the common lot of man is to face sickness, death, natural disasters, injustice, oppression, wars, famines, pestilences, crushing disappointments, financial ruin, poverty, and a host of similar ills. Very few people go through life unscathed. The bigger question is, why does God allow it at all?

It is a question with many answers. The apostle advances one here. God allows us to suffer tribulation so that we will flee to Him, the God of all comfort, and so that, having been comforted, enfolded in those everlasting arms, we might, in turn, be able to comfort others. So often, when we try to comfort someone going through deep waters we are all too well aware that our words are hollow and trite although well meant. We ourselves have not sat, as yet, in the house of mourning. It is only when we have been where the sufferer now is that we can truly minister comfort. For true comfort is the overflow of sympathy and understanding. It is tender, loving care from a full heart which has itself been comforted. It is the people who have been in the dark valley, and who have experienced the gracious ministry of the Holy Comforter, who best know what to say and do, or what not to say or do, when ministering to another.

Love Is. . .

2010-12-03T00:01:00.000-06:00

Daily Bible Reading – 1 Corinthians 13:1 – 15:58

Chapter 13 is of course known as the great love chapter of the Bible. He deliberately uses the highest word for love in the Greek vocabulary and immediately takes it far beyond any definition of such love known to the Greeks, or anyone else. The word philea refers to tender affection. It refers to love that is reciprocal, to brotherly love. It is subject to abuse. It occurs about 415 times in the New Testament, and about half the time it is used negatively. It does not last under pressure. Imagine the shock sustained by a marriage, based on the kind of emotional attachment implied by the word philea, when the bridegroom takes off his wig before going to bed, revealing a bald head instead of the luxurious waves, or when the bride takes out her false teeth and appears with her hair all screwed up in rollers and her face an inch thick with complexion cream! The word philea is never used in any command to man to love God. The Lord Jesus knew that phileö love was not a sufficient basis for Peter's continuing loyalty (John 21:15-17).

Paul uses the word agape here. This is the great New Testament word for love. It has a meaning all its own. It is used of the love of the Father for the Son (John 17:26), of His love for the human race (3:16), and of His love for His own (14:21). This kind of love is perfectly enshrined in the Lord Jesus (2 Cor. 5:14; Eph. 2:4). It does not arise from our feelings. It is commanded (John 13:34; 1 John 2:7-8). It does not always coincide with our natural inclinations, nor is it concerned only with those for whom we have some natural affinity It seeks the welfare of everyone (Rom. 15:2). It is Godlike and divine and is a fruit of the Holy Spirit in the life of the believer (Gal. 5:22; Eph. 5:9). The word occurs some 320 times in the New Testament. It is rarely used negatively. Since it is commanded it cannot be based on an emotion. On the contrary, it is based on the will. It is used as a command about nineteen times so, evidently, what is being called for is a decision. It is costly, as we learn from John 3:16. It demands the care and welfare of the loved one regardless of whether that welfare involves hurting or healing; agape love always involves helping. Most of us know little or nothing about it, although it is the very essence of the Christian life.

The Lord's Supper

2010-12-02T00:01:00.000-06:00

Daily Bible Reading – 1 Corinthians 10:1 – 12:31

1 Corinthians 11 contains the instructions for the observance of the Lord’s Supper. It is to be a time of “remembrance.” We are first of all instructed to remember His person. “This do,” He says, “in remembrance of me!” At the Lord's Table we should be occupied with “no man save Jesus only.” We should focus our thoughts, our hymns, our Scripture reading, our ministry on His Person, on who He is in all the fullness of His nature and His personality. We should think about Him as the eternal, uncreated, self-existing second Person of the Godhead, coequal, coexistent, coeternal with the Father, possessed of all the attributes and prerogatives of deity. We should remember how He stepped out of eternity into time, how He lived among us as a man among men, man as God intended man to be, man inhabited by God. We should trace His pathway here below, the life that He lived, the truth that He taught, the way that He was. A thousand texts, a hundred hymns will come to mind. His Person! The subject is inexhaustible.

At the Lord's Table, however, we come to remember something else - the Lord's passion: “For as often as you eat this bread, and drink this cup, you do show the Lord's death” (1 Cor. 11 :26a). The emblems in the Lord's Supper take us directly to Calvary. The feast was instituted on the eve of the Cross, with its dark shadow lying heavy on the Lord's heart. They speak of His body broken and of His blood poured out. They speak with eloquent voice of His passion. Therefore, at the Lord's Table we concentrate on the theme of the Lord's death. Again, our Scripture readings, our hymns, our ministry should focus on Calvary. Again, we have an abundant supply of Bible passages which take us to the cross. Old Testament typology, Old Testament prophecy, many psalms, the Gospel records, the Epistles, even the book of Revelation all take us to Calvary. Our hymnbook never tires of reminding us of the cross.

But there is something else. We come to remember the Lord's position: “You do show the Lord's death till he come” (11:26b). For the Lord is no longer on the cross, He is on the throne - and He is coming again! Our meditation at the Lord's Supper should include thoughts of His sure and certain return. He is now our Great High Priest, our Advocate with the Father, seated at the right hand of the Majesty on high. There He sits, “henceforth expecting until all his enemies be made his footstool.” Throughout Scripture, when the Bible speaks of the sufferings of Christ, it speaks also of the glory to follow. He arose from the dead. He ascended on high. He transcends all time and space. He is coming for His church, and then with His church He is going to reign. These are fitting themes for the Lord's Supper. Once more our Bibles and our hymnbooks supply us with many variations on this glorious theme.

Running the Race

2010-12-01T00:01:00.000-06:00

Daily Bible Reading – 1 Corinthians 7:1 – 9:27

In 1 Corinthians 9:24-25 Paul writes, “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the game goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever.”

Just outside the city of Corinth, on the Isthmian Plain, triennial Greek games were held. These games were famous. At the time of Paul's writing they even overshadowed the Olympian games. The Corinthians were proud of these games, the chief glory of their city. Paul draws on this important athletic event for an illustration as to how we should live in view of the judgment seat of Christ.

Paul pictures a race. The word he uses is stadion, denoting a stadium or a racetrack. The stadium with which the Corinthians were familiar measured about 600 feet (Greek) or about an eighth of a Roman mile. Traces of the great Corinthian stadium where the games were held are still discernible on the isthmus.

“Run!” says Paul. He urges the believer to get into the race, to try to win, to train to win. Christianity is not a spectator sport-or, if it is, we are not the spectators; other eyes than ours are watching (Heb. 12:1); we are the contestants. “Run!” he says. We are all in the race, like it or not. The great thing, once in, is to win. Not all will win the prize. “Try to win!” he says. We are to give it all we have. “Train to win!” he says. The phrase “strict training” is from a word that gives us our English word agonize. It also refers to the exercise of self-control and self-denial. When a person enters an athletic contest he goes at once into vigorous training. He has to get his body trim, his weight under control. He has to build up his muscles, his lungs, his reflexes, his endurance. He restricts his diet. He denies himself. He starts a program of strenuous physical exercise. Can we do any less? How can we hope to win if we do not put ourselves into a disciplined program of daily preparation for usefulness to the Lord?

Carnal Christians

2010-11-30T00:01:00.000-06:00

Daily Bible Reading – 1 Corinthians 3:1 – 6:20

In this third chapter Paul talks about the carnal man. The carnal man is a saved man, indwelt by the Holy Spirit, who nevertheless tries to live the Christian life on the same principle that the unsaved man tries to merit eternal life. He tries to live the Christian life in the energy of the flesh – and fails.

Paul holds the Corinthian believers accountable for their carnality. He could not even speak to them on a high spiritual plane. He could only talk to them as babes. Babes are attractive enough so long as they grow up, but a babe who remains a babe for twenty years is a tragedy. Babes are self-centered. They are dependent on others for all their needs. They have short attention spans. They go for things that glitter, and they have no sense of values. They are illiterate and ignorant of much they need to know. Their own wants are predominant. They are ruled by their appetites and move fitfully from one thing to another. They are unable to feed themselves, or to protect themselves, or to defend themselves. They cannot see beyond their own little world. They enjoy being the center of attention and soon learn how to get their share of it. They have no thought for the needs and concerns of others. They are demanding. They get themselves in the most frightful messes and seem blissfully unaware of it. They demand a great deal of care. But, in time, they grow up. The trouble with the Corinthians was they did not grow up. Paul found them to be still babes. And sadly, that is the condition today, not just in Corinth, but in much of God’s church.

A House Divided

2010-11-29T00:01:00.000-06:00

Daily Bible Reading – Romans 16:1 – 1 Corinthians 2:16

The church at Corinth was a church characterized by sin. After some word of greeting, Paul launches into his discussion of their sins, dealing first with the matter of church divisions. The sad news of their “splits” had come to him from the household of Chloe, and also from the friends who visited him (16:17–18). Why is it that bad news of church troubles spreads so rapidly, while the good news of the Gospel never seems to spread quickly at all? There were divisions and contentions in the church (3:3, 11:18, 12:25), even at the Lord’s Table (11:20–34)! Paul begs them to be “perfectly joined together” (v. 10), which in the Gk. is a medical term that refers to the setting of a bone that was broken or out of joint. Whenever Christians cannot get along, the body of Christ suffers.

Paul explains why they were divided: they had their eyes on men instead of on Christ. They were trusting in the wisdom of men (2:5); they were glorying in the works of men (3:21); and they were comparing one servant with another and boasting about men (4:6). In chapter 3, Paul proves that this infatuation with men was a mark of carnal living, evidence that these “spiritual Corinthians” were actually babes in Christ.

There were four factions in the church. One group followed Paul, and they may have been predominantly Gentiles, because he was the apostle to the Gentiles. Another group followed Apollos, the learned orator (Acts 18:24–28), probably because they enjoyed his wonderful speaking. The third group, probably Jews, leaned toward Peter, the apostle to the Jews (Gal. 2:7), and the fourth group tried to prove it was more spiritual than the rest by following “Christ alone” and rejecting human leaders. Paul explains that Christ is not divided; we are all part of the one body (12:12–31). Christ, not human leaders, died for us; and we are baptized in the name of Christ, not the names of human leaders! Therein is a simple formula for unity in the church: keep your eyes on Jesus.

Questionable Behavior

2010-11-28T00:01:00.001-06:00

Daily Bible Reading – Romans 12:1 – 15:33

“Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.” (Ro. 14:22-23)

The Gk. word for “faith” in v. 22 means almost the same as “conviction,” for our convictions are born of faith in God’s Word. These two verses lay down the principle that the Christian life is between the believer and his Lord, and that the believer must always be sure he is right with the Lord. If there are doubts about some of his practices, he cannot have joy and peace. “Condemned” in v. 23 has nothing to do with eternal punishment. That is, the Christian who engages in practices with a doubtful mind is condemning himself and those practices by his very attitude. Whatever we do that is not of faith is sin, for the Christian lives by faith. “Faith comes by … the Word of God,” says Rom. 10:17 (NKJV); so anything I do that I cannot back up by the Word of God is sin, because I cannot do it by faith.

“If it’s doubtful, it’s dirty!” is a good policy to follow. No one would drink milk or water that possibly was contaminated; nor would we accept food that might possibly be poisoned. Yet many Christians carelessly engage in practices that even the world questions. They never face the fact that whatever is doubtful is not of faith, and therefore is sin.

Salvation is very near

2010-11-27T00:01:00.000-06:00

Daily Bible Reading – Romans 9:1 – 11:36

The Bible speaks of two kinds of righteousness: “works righteousness,” which comes from obeying law; and “faith righteousness,” which is the gift of God to those who trust His Son. The Jews would not submit to faith righteousness; their racial and religious pride turned them from simple faith to blind religion. They rejected Christ and clung to the Law, not realizing that Christ was the very one for whom the Law had been preparing the way, and that He Himself had ended on the cross the reign of the Law. The Mosaic law is no longer God’s basis for dealing with mankind; He deals with us at the cross, where Christ died for the world. Righteousness by the Law is described in Lev. 18:5; faith righteousness is described in Deut. 30:12–14.

The Deuteronomy passage is used to show that the Word of God is readily available to the sinner, and that Christ is near him and ready to save. Verses 6–8 of chapter 10 in Romans are a good illustration of Paul’s use of OT passages that convey NT truth. In Deut. 30:11–14, Moses warned the people against disobedience to the Word of God. Lest they argue that the Law was far from them (applying especially to the time when Israel would be scattered among the nations, Deut. 30:1–5), Moses reminded them that they did not have to go to heaven, or across the sea, to find God’s Word: it was on their lips and in their hearts. Paul applied this to Christ, the Word (John 1:1), and pointed out that Israel need not bring Christ down from heaven, or up from the underworld, because the Word of salvation is near to them so that they can believe and be saved. Salvation comes when sinners confess that “Jesus is Lord [Almighty God]” and believe in their hearts that Christ is alive from the dead. What is believed in the heart is confessed openly with the mouth. Some of the Jews in Jesus’ day would not openly confess Him (John 12:42–43). When the sinner receives Christ by faith and confesses Him openly, thus proving his faith, he receives the gift of righteousness.

No Condemnation

2010-11-26T00:01:00.000-06:00

Daily Bible Reading – Romans 6:1 – 8:39

What an incredible is found in Romans 7 and 8. In chapter seven Paul confesses his ongoing battle with sin. What believer in Christ has not felt the guilt of the struggle with sinful behavior that seems to be ever present in the Christian's life?

Romans 8 is perhaps the apex of the inspired writings of Paul. Who has not been comforted by the cry of victory over sin that Paul declares in verse 1: “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.”

These opening verses actually form the conclusion to the argument in chapter 7. Keep in mind that Paul is not dealing with salvation in chapter 7 but with the problem of how the believer can ever do anything good when he has such a sinful nature. How can a holy God ever accept anything we do when we have “no good thing” dwelling in us? It would seem that He would have to condemn every thought and deed! But there is “no condemnation” since the indwelling Holy Spirit fulfills the righteousness of the Law in us. The Law cannot condemn us because we are dead to the Law. God cannot condemn us, for the Holy Spirit enables the believer to “walk in the Spirit” and thereby meet God’s holy demands.

It is a glorious day in the life of the Christian when he or she realizes that God’s children are not under the Law, that God does not expect them to do “good works” in the power of the old nature. When the Christian understands that “there is no condemnation,” then he realizes that the indwelling Spirit pleases God and helps the believer to please Him. What a glorious salvation we have!

The Doctrine of Salvation

2010-11-25T00:01:00.000-06:00

Daily Bible Reading – Romans 3:1 – 5:21

Verse 21 in chapter 3 can be paraphrased, “But now, in this age of grace, a righteousness—a new kind of righteousness—has been revealed, but not one that depends on the Law.” People today want righteousness by the Law and by works, but Paul has already proved that the Law condemns and can never save. This grace-righteousness was, however, seen in the OT. Abraham, for example, was declared righteous because of his faith (Gen. 15:6). Habakkuk 2:4 says, “The just shall live by faith.” Read Rom. 9:30–33 and see why Israel missed this righteousness by faith.

Note how often Paul uses the word “faith.” Verse 23 can be read, “For all have sinned [once-for-all in Adam] and are constantly coming short of the glory of God.” Then Paul introduces several important terms:

Justified—declared righteous in God’s sight through the merits of Christ, secure in our position in Christ before the throne of God. Justification is God’s righteousness imputed, put to our account. Sanctification is righteousness imparted, or lived out in our daily lives.

Redemption—deliverance from sin and its penalties, by the payment of a price. This price was Christ’s blood on the cross.

Propitiation—Christ’s sacrifice satisfied God’s holy law, thus making it possible for God to forgive sinners and remain just Himself. God’s justice has been satisfied; He may now look with kindness and grace upon a lost world.

“Justified freely by His grace” (v. 24)! What a thrilling statement! Not by works, good intentions, gifts, or prayers, but freely by His grace alone. It is in this letter that Paul explains how God can be both “just and justifier” (v. 26), and the answer is the cross. When Jesus died, He bore our sins in His own body (1 Peter 2:24) and thus paid the price God’s law demanded. But He arose again! Thus He is alive and able to save all who will believe!

Verse 25 teaches that in the ages before the full revelation of the Gospel of Christ, God appeared to be unjust in “passing over” the sins of mankind and forgiving such people as Noah, Abraham, and Enoch. True, He did send wrath in some cases; but generations of sinners seemed to escape the judgment of God. How was God able to do this? Because He knew that at the cross, He would give a full display of His wrath against sin, and yet through Christ’s death provide a redemption for sins that had merely been “covered” by the blood of bulls and goats (Heb. 9–10).

Romans

2010-11-24T00:01:00.000-06:00

Daily Bible Reading – Acts 28:1 – Romans 2:29

While all Scripture is inspired of God and profitable, there are some parts of the Bible that contain more doctrinal truth than others. Certainly what Paul has to say in Romans is of more practical value to us than some of the lists in Numbers. St. Augustine was converted through reading Romans. Martin Luther launched the Reformation on Rom. 1:17: “The just shall live by faith.” John Wesley, founder of Methodism, was converted while listening to someone read from Luther’s commentary on Romans. If there is one book that every Christian should understand, it is this epistle. Why?

(1) It presents doctrinal truth—justification, sanctification, adoption, judgment, and identification with Christ.

(2) It presents dispensational truth in chapters 9–11, showing the relationship between Israel and the church in the eternal plan of God.

(3) It presents practical truth, teaching the secret of Christian victory over the flesh, the duties Christians have toward each other, and their relationship to government.

Romans is a great exposition of the faith. It is the complete and most logical presentation of Christian truth in the entire NT. While some topics (such as the priesthood of Christ and the return of the Lord) are not dealt with in detail, they are mentioned and related to the other great doctrines of the faith.

If a Bible student wishes to master any one book of the Bible, let it be Romans! An understanding of this book is a key to unlocking the entire Word of God.

Romans is the first epistle in the NT. You will note that the order of the NT letters follows 2 Tim. 3:16, “All Scripture is given by inspiration of God and is profitable for . . .”:

Doctrine—Romans (the great doctrinal book)

Reproof—1 and 2 Corinthians (where Paul reproves sin)

Correction—Galatians (where Paul corrects false teaching)

Instruction in righteousness—Ephesians and Paul’s remaining letters (where Paul teaches holy living based on Christian doctrine)

Paul’s basic theme in Romans is the righteousness of God. The word “righteous” in one form or another is used over forty times in these chapters. In chapters 1–3 he presents the need for righteousness; in 3–8, God’s provision of righteousness in Christ; in 9–11, how Israel rejected God’s righteousness; and in 12–16, how righteousness must be lived in daily practice.

Almost Persuaded

2010-11-23T00:01:00.000-06:00

Daily Bible Reading – Acts 25:1 – 27:44

Paul, in Acts 26 once again shares his testimony, this time before the Jewish king – Agrippa. “Then Agrippa said to Paul, ‘You almost persuade me to become a Christian.’” (28)

Agrippa was thoroughly alarmed, for Paul's thrusts came far too close to home. He is typical of many a person quite willing to listen to a sermon, even to take a deep, philosophical interest in that sermon-just so long as the preacher does not make personal the claims of Christ. Many will discuss and debate the issues of the gospel but will balk at a personal decision for Christ.

There is an emotional old hymn, once greatly used in gospel campaigns and evangelistic services, that runs:

Almost persuaded, now to believe, Almost persuaded, Christ to receive.

Seems now some soul to say, Go, Spirit, go thy way; Some more convenient day On Thee I'll call.

That hymn is based on Agrippa's dilemma, but in actual fact there seems to be no reason for thinking that King Agrippa was "almost persuaded" any more than Festus was. The arrow of conviction may have sunk deeper into the soul of Agrippa than into that of Festus; but that was because of his religious training. He was still opposed to the gospel. He had no wish to give up his sins, have a radical change in life-style, lose face before his peers, and run the risk of Jewish spite, Roman snobbery, and Greek scorn. He shied away at once. So far as we know, the Holy Spirit never gave him another chance. Heaven's most gifted, persuasive, and Spirit-filled ambassador had presented him with the demands of God's throne. He shrugged them off, afraid, no doubt, of being told by Festus that he, too, was mad. Well, he was mad. So was Festus. So are all who refuse to give up that which they cannot keep in order to gain that which they cannot lose.

Times of Stillness

2010-11-22T00:01:00.000-06:00

Daily Bible Reading – Acts 22:1 – 24:27

There is nothing like a personal testimony. In Acts 22, the apostle Paul shares his conversion testimony for the third time. In verse 10 the visibly shaken Paul tells of speaking to the Lord who has just revealed Himself to him. “So I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Arise and go into Damascus, and there you will be told all things which are appointed for you t do.’”

His whole life lay in ruins about him. He had spent himself in persecuting the infant church and in reviling Jesus, the One he now knew to be the Lord from heaven. “What shall I do, Lord?” was his broken cry. At once he discovered that the risen Lord had a plan for his life. The full scope of that plan was not revealed at once, but the next step was made clear. He must go into Damascus and await further enlightenment.

Physically blinded but with a soul ablaze, Saul was led helpless into the city, and there he was left-left with time to think, time to pray, time to reevaluate his whole life and the tragic mistake he had made in persecuting Jesus and His followers.

When life's great crises come, we all need such times of stillness. We read of Jacob, for instance, that after he came to the Jabbok and after he had made all his own arrangements to right the wrong he had done to Esau and to ensure his own safety and that of his family, he was “left alone” (Gen. 32:24). It was then that the Jehovah Angel came to him, wrestled with him, broke him, and brought him into blessing.

“Be still, and know that I am God” was the Lord's word to the psalmist (Ps. 46:10). Thus Saul of Tarsus was left sitting in his blindness, so that out of the ashes and ruins of his life Paul the apostle might be born.

Paul the Man of Prayer

2010-11-21T00:01:00.000-06:00

Daily Bible Reading – Acts 20:1 – 21:40

Paul has been described as “an apostle of the heart.” He had a God-given burden for the people of God and the church of God. Before departing for Jerusalem at the end of his third missionary journey, Paul met with the leaders of the Ephesian church. He had been part of an incredible work of God in which Acts 19:10 gives a summary statement, “and this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”

The time of his departure had now come and as was Paul’s custom “he knelt down and prayed with them all.” (20:36)

We are not told what Paul said in this prayer for the Ephesian elders. His epistle to the Ephesians, however, includes two of his prayers for them. (2:15-23; 3:14-21) Perhaps his prayer here was modeled along the same lines. Glance at those two prayers. The great theme in the one is that the Ephesians might be bathed in Divine light; in the other, that they might be bathed in Divine love. The theme of the one is the lordship of Christ, a lordship beyond all competition; the theme of the other is the love of Christ, a love beyond all comprehension. The theme of the one is His inheritance in us; of the other, our inheritance in Him. The one prayer extols His greatness as that greatness is magnified in the church; the other extols His glory as that glory is magnified in the church.

If Paul prayed along these same lines for the Ephesian elders, he must have lifted them into the heavenlies indeed.

The Reception of the Holy Spirit

2010-11-20T00:01:00.000-06:00

Daily Bible Reading – Acts 18:1 – 19:41

When Paul arrived at Ephesus, he met a dozen men whose understanding of Christianity was much the same as that of Apollos before he met Aquila and Priscilla. Paul entered into conversation with them to find out just where they stood in relation to the gospel. Like Apollos, they knew only the baptism of John. More, they had never heard of the Holy Spirit, which seems strange because John the Baptist preached about the Holy Spirit as well as the coming of the Messiah (Matt. 3:11).

Paul asked them a question that has often been quoted out of context by those who hold erroneous views of the Spirit. He said: “Did you receive the Holy Spirit when you believed?” Their answer could be the answer of many today: “We have not so much as heard whether there is a Holy Spirit.” Perhaps they meant, “We have not heard that the Holy Spirit was given.”

The popular but false teaching in some quarters is that believers must ask God to give them the Holy Spirit. The gift of the Spirit is one of the benefits sovereignly and eternally bestowed upon a believer at the moment of conversion. Romans 8:9 says, “if any man have not the Spirit of Christ, he is none of his.” Either one has the Holy Spirit, in which case he belongs to Christ and is saved, or else one does not have the Holy Spirit, in which case he is not saved. It is wrong to ask God to give us something He has already given to us. The baptism of the Spirit and the gift of the Spirit are inter-related. The baptism puts me in Christ; the gift puts Christ in me. The one makes me a member of His mystical Body; the other makes my material body the Holy Spirit's Temple.

It is equally wrong to ask God to give me more of His Spirit. The Holy Spirit is a Person, and one cannot receive a person by installments.

When you accepted Christ as Savior, God gave you the gift of His Holy Spirit. You received that marvelous Person into your life. The Christian life is largely the process of finding out more and more the vastness of the wisdom, the love and the power of the amazing Person who has come to share His life with those who trust Christ as Savior.

Power of Praise

2010-11-19T00:01:00.000-06:00

Daily Bible Reading – Acts 16:1 – 17:34

In verses 25-29 of chapter 16 we have a threefold miracle. The first part shows us two men, beaten unmercifully, locked up in prison in the inner ward, their feet fastened securely and their legs forced into a cramping position, their future uncertain because of the ire of the authorities and the racism of the people, praying and singing! That they should be praying is no cause for surprise. There is nothing miraculous about that. But singing? And lustily: the whole prison heard them.

We can picture the scene. Silas might say, "Brother Paul, how's your back?"

"How's yours, Silas? Mine hurts. Your legs cramped yet?"

"They hurt abominably, Paul. I'm glad young Timothy and Doctor Luke escaped."

"We could use some of Luke's liniment on our backs right now."

"What are we going to do, Paul? Will they beat us again?"

"What are we going to do? First, we are going to pray-that will take care of tomorrow. Then we are going to sing."

"Sing?"

"Yes, sing. Remember what Jesus said: 'Blessed are ye, when men shall revile you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven.'

I'm so happy inside, Silas, that I'll burst if I don't sing!"

So they sang, and the whole prison heard them. Who knows what hardened cases were in that prison? Who knows what vice and what wretchedness?

Soon the prison walls echoed with hymns and songs of praise, a strange sound in that grim place. The other prisoners heard the name of Jesus, heard the message of salvation, heard the stately stanzas of the psalms. They had heard the commotion, the curses, the command that the two men be securely fastened. Word would soon spread that they had been beaten and were now in the stocks. Many of them would know what that was like. They would expect to hear blasphemies from that isolation hole in the inner prison. Instead, to their astonishment, they heard hymns.

Paul and Silas, singing in that cell, were more than stone and mortar could take. They clapped their hands and stamped their feet and roared out their joy in an earthquake. But what an earthquake! Walls did not cave in, roofs did not fall. Instead prison doors burst open and chains fell off, and a hardened jailer was shaken out of his indifference and careless pride.

Oh, that our brand of Christianity could be that real! Peter, in prison, expecting execution in the morning, could sleep like a babe. Paul and Silas, with bruised and bleeding bodies, could sing like the seraphim. No wonder things happened. No wonder souls were saved.

The Journey Begins. . .

2010-11-18T00:01:00.000-06:00

Daily Bible Reading – Acts 14:1 – 15:41

Acts 14 details the ministry of Paul as he embarked on his first missionary journey. All along the way he stirred up the wrath of the religious establishment. Things came to a head in the city of Lystra where Jews from Iconium and as far away as Antioch of Pisidia came to the city in search of Paul. Paul had become a menace to Judaism and there was only one thing left to do. Kill him! The Jews stirred up a mob which began to hurl stones at the man who, a short while before, they had been ready to worship.

When they had finished with him, he was dead. At least, they were convinced he was. They dragged his body out of the city and dumped it, leaving it for the vultures and dogs to consume. The text says, “supposing or thinking” he had been dead. The word nomizo occurs fifteen times in the New Testament. It always means to conclude from custom, law, or evidence. It never means to imagine or merely suppose.

There seems to be little doubt: they were sure that Paul was dead. Probably he was. The whole incident has the flavor of a miracle about it. We are told his disciples gathered around the body of their beloved Paul.

Then the miracle happened. Paul “rose up.” The word Luke uses, anistemi, occurs 111 times in the New Testament, thirty-five of which refer to resurrection. Divine strength surged through Paul’s limbs. He stood up and came boldly back into the city.

Now, Paul, surely you’ll head for home! Now, surely, you have had enough. Not Paul. We haven’t been to Derbe yet, was his thought. That’s where we are going next.

Derbe, a frontier town of Galatia, was about eighteen miles away. The next day he and Barnabas packed their bags and headed to yet another town. It says something for the thoroughness of the miracle wrought on the body of Paul that he could undertake a day’s march the very next day after the stoning. Some time later, writing to his Galatian friends in the same cities, he could say, “I bear in my body the marks of the Lord Jesus.” (Gal. 6:17)

Christians!

2010-11-17T00:01:00.000-06:00

Daily Bible Reading – Acts 11:1 – 13:52

In Acts 11 beginning in verse 19 we have the record of the great work of God that was occurring in the church at Antioch of Syria. Barnabas was so overwhelmed by the multitude of believers that he traveled to Tarsus and sought out Saul for help in discipling the new believers.

If ever there was a life that was changed by the Spirit of God, it was this man Saul. Since his conversion he had evidently grown in grace and increased in the knowledge of God. He had become a giant. The magnificent teaching that forms the backbone of his epistles was already formulated in his mind. He would expound to these new converts at Antioch and to this growing church the mystery of Christ’s cross as it would be taught in Romans, the mystery of Christ’s church as it would be taught in Ephesians, and the mystery of Christ’s coming as it would be taught in Thessalonians. There would be correction at any hint of doctrinal departure from the truth, and there would be reproof of any display of moral departure. Saul would declare the whole counsel of God. Barnabas, an apt and admiring pupil, would soon not only be marveling at the depth and discernment in Saul’s teaching but would be echoing what he heard. This went on for a year.

Verse 26 records that “the disciples were called Christians first in Antioch.” The name stuck and became a bade of honor. It is the name by which the Lord’s people are known to this day. The name identifies us with Christ and Him with us. What manner of people ought we to be in all godliness of character, conduct, and conversation who, by the name we bear, advertize to the world that we are His!

The Conversion of Saul

2010-11-16T00:01:00.001-06:00

Daily Bible Reading - Acts 9:1 - 10:48

Paul’s conversion was all of grace; God suddenly interrupted him on his murderous mission and by grace transformed him into a new person. Just as the church is one body composed of Jews and Gentiles, so Paul was one man with both Jewish and Gentile relationships. He was a Jew by birth, but a Gentile by citizenship. He was God’s choice servant (v. 15) to announce the message of the church, this “mystery” that God had kept secret from ages past. Being associated with both Jews and Gentiles, trained in the OT Scriptures as well as the Greek philosophies and Roman laws, Paul was the ideal man to give this new message that there is no difference between Jew and Gentile in Christ.

His conversion experience can be summarized in these statements: (1) He saw a light; (2) He heard a voice; (3) He obeyed a call. Every sinner is in the dark until the light of the Gospel shines on him. Paul heard the voice of the Lord through the Word of God, although Paul heard Christ speak audibly. (The men with him heard sounds, but did not hear the words.) How Christ humbled Paul! He “fell” not only physically but in his heart as well; for unless we fall in humility we cannot be saved. Verse 4 is another proof that the body of Christ was in existence; otherwise how could Paul persecute Christ? When he laid hands on believers, he laid hands on the members of His body, and this affected the Head of the body, Christ.

Philip and the Ethiopian

2010-11-15T00:01:00.000-06:00

Daily Bible Reading – Acts 7:1 – 8:40

Any Christian would enjoy a revival such as that which God gave in Samaria, but not everyone would leave such a meeting to lead one soul to Christ! Philip obeyed the Lord and found an Ethiopian, undoubtedly a proselyte to the Jewish faith, a man who was a high officer in his land. We see in this event the factors necessary for effective personal work and soul-winning.

Philip was obedient to the Spirit, going where God led him. He knew Christ as his own Savior. God’s method for winning others does not use organizational machinery, worldly attractions, or high-powered promotion. God uses people—dedicated men and women who will obey the Spirit. Philip was the kind of evangelist who was willing to leave the public meeting with its excitement to help a soul find peace in a private place where only God could see.

The Holy Spirit is the Lord of the Harvest, and it’s through Him that we have the power to witness (Acts 1:8). The Spirit opened the way for Philip to come to the man; He opened the Scriptures to the seeking sinner; and He opened the sinner’s heart to the Savior. A man cannot be saved who does not understand what he is doing, and only the Spirit can teach the sinner the truths of the Gospel. When the Spirit brings a prepared servant and a contrite sinner together, there will be a harvest.

“Faith comes by hearing, and hearing by the Word of God” says Rom. 10:17 (NKJV). Isaiah 53 was the chapter Philip used (vv. 32–33), that wonderful picture of the Lamb of God; from that chapter Philip preached Christ. He began where the man was and took him through the Scriptures, explaining who Jesus was and what He had done. There can be no real conversion apart from the Word of God. The personal witness that finally bears fruit is the witness that plants the seed of the Word and exalts Jesus Christ.

The Ethiopian proved his faith by his baptism, in obedience to the Word of God. Philip was caught away for a ministry elsewhere; but the treasurer went on his way rejoicing! When Philip preached Christ in the city, there was great joy (v. 8), and when he presented Christ in the desert, he sent the new believer on his way rejoicing. Joy is one of the evidences of true conversion. See Luke 15:5–7, 9–10, 23–24, 32.

The Works of Satan

2010-11-14T00:01:00.001-06:00

Daily Bible Reading – Acts 5:1 – 6:15

Satan is still attacking the believers, and as he does, he uses a dual plan: deception from within and persecution from without. Satan is a liar and a murderer, and we see him operating in both spheres in this chapter.

Here we see Satan operating as the serpent, using believers within the assembly to hinder the work of the Lord. Ananias and Sapphira wanted to gain the reputation for being more spiritual than they actually were. When the others brought their donations (4:34–37), these two were jealous and wanted the same recognition. Please keep in mind that their sin was not stealing money from God, because Peter stated in v. 4 that it was in their own power to use the money as they wished. Their sin was hypocrisy, trying to appear more spiritual than they really were.

Peter was a man with Spirit-given discernment. Here we see him exercising the “binding and loosing” power given to him by Christ (Matt. 16:19). Sin is always discovered in one way or another. This couple had not mentioned anything openly, but the terrible sin was in their hearts. They had lied to the Spirit of God who was graciously working in the hearts of the believers, leading them to sell their belongings and share with others.

This was not a case of “church discipline” since God dealt with the sinners directly. The two deaths illustrate the kind of judgment Christ will exercise during the kingdom (see Jer. 23:5 and Rev. 19:15). Unlike local church discipline, where the pastor and the church investigate a matter, give opportunity for repentance and forgiveness, and seek to restore the erring ones, this was a definite case of divine judgment. It is interesting to compare this chapter to Joshua 7, where the covetous Achan tried to hide sin from God and was killed. Great fear fell on the church (v. 11) as people saw the hand of God at work.

The assembly was now unified and magnified, and it therefore multiplied. This will always happen when an assembly is purged of sin. Satan works inside the church and tries to divide it, disgrace it, and destroy it; but if we let the Spirit work, we will detect the devil’s operation and avoid church problems. It is not the church that welcomes everybody that has the best testimony, for the people were afraid to join the church there in Jerusalem (v. 13). A local church must have standards and must let the Spirit lead. Note that Peter is the key man at this period of church history; even his shadow was thought to bring healing.

Satan still opposes the work of the church from within. Paul warned the elders that wolves would come in from the outside to attack the flock, but also that men would arise “from among yourselves” to harm the church (Acts 20:29–30, NKJV). The greatest danger the church faces today is not so much opposition from without, but sin from within. This is why it is important to seek God’s guidance in receiving new members and in disciplining those who stray.

Healing of a Cripple

2010-11-13T00:01:00.000-06:00

Daily Bible Reading – Acts 3:1 – 4:37

The fact that Peter and John still attended the temple and kept the Jewish customs is evidence that these first seven chapters of Acts are Jewish in emphasis. No Christian today who understands Galatians and Hebrews would participate in OT practices.

This cripple is a vivid illustration of the lost sinner in that: (1) he was born lame, and all are born sinners; (2) he could not walk, and no sinner can walk so as to please God; (3) he was outside the temple, and sinners are outside God’s temple, the church; (4) he was begging, for sinners are beggars, searching for satisfaction.

Peter performed this miracle, not only to relieve the man’s handicap and save his soul, but also to prove to the Jews that the Holy Spirit had come with promised blessings. Isaiah 35:6 promises the Jews that Israel would enjoy such miracles when their Messiah was received. The man’s conduct after the miracle shows how every Christian ought to act: he entered the temple in fellowship with God’s servants and praised God. His walk was new and different, and he did not run from persecution. His was such a testimony that the officers had no explanation for what had happened.

Peter used this healing as an opportunity to present Christ and offer forgiveness to the nation. Note that he addressed “Men of Israel” as he did in 2:14 and 22. He preached Christ to them and accused them of denying their own Messiah. Just a few weeks before, Peter himself had denied Christ three times. Yet because Peter confessed his sin and made things right with the Lord (John 21), he was able to forget his failure. (Read Rom. 8:32–34.)

Verse 17 is most important, for there Peter stated that Israel’s ignorance caused them to commit this awful crime. Ignorance is no excuse, but it does affect the penalty handed out. This is why Jesus prayed, “Father, forgive them, for they know not what they do” (Luke 23:34). God was now giving Israel one more opportunity to receive their Messiah. Peter promised in vv. 19–20 that if the nation would repent and receive the Lord, He would blot out their sins (Isa. 43:25 and 44:22–23), send Christ to them, and give them “times of refreshing.” These “times” were described in Jer. 23:5, Micah 4:3, and Isa. 11:2–9, 35:1–6, and 65:19–23. Peter was not describing individual salvation here so much as the blessing that would come to the nation if they would but repent and believe. Of course, national salvation depended on personal faith. For our nation to get right and be healed, people of faith will have to get right before God.

Acts

2010-11-12T00:01:00.001-06:00

Daily Bible Reading – John 21:1 – Acts 2:47

The “former treatise” referred to is the Gospel of Luke (see Luke. 1:1–4) in which Luke told the story of what Jesus began to do and teach while He was on earth. Acts picks up the account by telling what He continued to do and teach through the church on earth. The Gospel of Luke tells of Christ’s ministry on earth in a physical body, while Acts tells of His ministry from heaven through His spiritual body, the church. For example, in 1:24 the believers ask the ascended Christ to show them which man to elect as apostle. In 2:47 it is the Lord who adds believers to the assembly. In 13:1–3, it is Christ through His Spirit who sends out the first missionaries; and in 14:27, Paul and Barnabas relate what God did through them.

Every Christian needs to move out of Luke’s Gospel into Acts. Knowing about the birth, life, death, and resurrection of Christ is enough for salvation but not for Spirit-empowered service. We must identify ourselves with Him as our ascended Lord and allow Him to work through us in the world. The church is not simply an organization engaged in religious work; it is a divine organism, the body of Christ on earth, through which His life and power must operate. He died for the lost world; we must live to bring that world to Christ.

Jesus: The King of the Jews

2010-11-11T00:01:00.001-06:00

Daily Bible Reading – John 19:1 – 20:31

Pilate perhaps thought that scourging Jesus (which was illegal) would move the hearts of the Jews and that they would want to see Him released. But their hearts were hard (12:40), and they were determined to destroy Him. Pilate wrongly permitted the soldiers to ridicule Christ, presenting Him with a mock crown, robe, and scepter. Compare this scene with Rev. 19:1–21, when every knee will bow to Him.

The Jews accused Christ of breaking their law because He claimed to be God (see 10:33). Yet in His messages and miracles, Jesus had proved Himself to be God. But the hard-hearted sinners refused to consider the evidence; they were bent on destroying Him.

Why did Christ not answer Pilate’s question in v. 9? For one thing, Pilate had not obeyed the truth he had already received; and God does not reveal more truth until we obey what He has already given. Pilate’s boast in v. 10 was really his own sentence of condemnation! If he did have authority to release Christ and knew that Jesus was innocent (19:4), then Pilate should have set the prisoner free! Christ rebuked Pilate by reminding him that all authority comes from God (see Rom. 13:1ff and Prov. 8:15–16). Pilate was in the hands of God to fulfill a special purpose, but Pilate was still responsible for his decisions and guilty of sin. (See Luke 22:22.) “He that delivered Me to you” (v. 11) refers to Caiaphas, not Judas.

“We have no king but Caesar!” (v. 15) was their cry. In 6:15, the Jews wanted to make Christ king; and in 12:13 they hailed Him as king; and now they rejected Him.

Pilate had “the last word,” for he wrote the title for the cross: “This is Jesus of Nazareth, the King of the Jews.” It was customary for a Roman prisoner to wear the accusation on a placard around his neck, which then was hung above his head upon his cross. Christ’s “crime” was that He made Himself king! The three languages of the title represented three great areas of human life: religion (Hebrew), philosophy and culture (Greek), and law (Latin). The title speaks of universal sin, for three great nations of the world participated in His death. Religion, philosophy, and law will not save lost sinners. The title also speaks of universal love—“God so loved the world.” The title also announces salvation for a whole world, for Christ is the wisdom of God to the Greek, the power of God to the Jew, and the justice of God that fulfills His holy law (1 Cor. 1:18ff). The repentant thief read this title, trusted Christ, and was saved.

The Lord's Prayer

2010-11-10T00:01:00.000-06:00

Daily Bible Reading – John 17:1 – 18:40

In verses 20-26 of John 17 the main theme is glorification; “I have given them the glory that You gave Me” (v. 22, NIV). He does not say “I will give them” because in the plan of God, the believer has already been glorified (Rom. 8:30). This is another proof of the eternal security of the believer: we are already glorified as far as God is concerned. Christ prays that we might be with Him and see His glory. Colossians 3:4 states that we will share His glory; Rom. 8:18 promises we will show forth His glory!

Christ also prays for the unity of His church (v. 21). There is a vast difference between unity (oneness of heart and spirit) and uniformity (everybody exactly alike). Christ never prayed that all Christians would belong to one world church. Organizational mergers may bring about organizational uniformity, but they cannot guarantee unity. Unity comes from life within, not from pressure without. While true Christians belong to different denominations, they are all part of the true church, the body of Christ; it is this spiritual unity in love that convinces the world of the truth of the Gospel. It is possible for Christians to differ on minor matters and still love one another in Christ.

Every Christian who dies goes to heaven because Christ prayed that this might be so (v. 24), and the Father always answers His prayers (11:41–42). In v. 26 Christ promises further revelations of the Father, which He gave to the apostles through the Spirit. He asks that we might enjoy the love of the Father in our daily experience (see 14:21–24).

We may summarize the major parts of this prayer as follows: In vv. 1–5, Jesus emphasized salvation and the gift of eternal life (v. 2). In vv. 6–19, He dwelt on sanctification: “I have given them Your Word” (v. 14, NKJV). Verses 20–26 focus on glorification—“I have given them the glory” (v. 22, NIV). These gifts take care of the believer’s past, present, and future.

Note also the wonderful assurances of the eternal security of the believer in this prayer: (1) Believers are the Father’s gift to the Son (v. 2), and God will not take back His love gifts. (2) Christ finished His work. Because Christ did His work completely, believers cannot lose their salvation. (3) Christ was able to keep His own while on earth, and He is able to keep them today, for He is the same Savior. (4) Christ knows we will finally be in heaven because He has already given us His glory. (5) Christ prayed that we might be in heaven, and the Father always answers His Son’s prayers (11:41–42).

The True Vine

2010-11-09T00:01:00.000-06:00

Daily Bible Reading – John 15:1 – 16:33

John 15 begins with a parable. It is important to remember that not everything in a parable must mean something. A parable teaches one main truth, and to try to make a parable “stand on all four legs” is often the first step toward misinterpretation. The main truth Christ is teaching in this parable is the importance of abiding in Him in order to bear fruit. The word “fruit” is used six times, and “abide” at least fifteen times (but it is not always translated “abide”). The main point of the teaching here is fellowship, not sonship.

To use v. 6 to teach that a Christian loses his salvation and is burned in hell if he fails to bear fruit is to twist the meaning of the parable. In the first place, such a teaching contradicts the plain teaching of other verses—John 6:27; 10:27–29; etc. Furthermore, note that the branch Christ speaks of in v. 6 withers after it is cast forth! If this branch pictures a backslidden Christian who loses his salvation, he should “wither” first, then fail to bear fruit, then be cast out. To abide in Christ does not mean to keep ourselves saved. It means to live in His Word and pray (v. 7), obey His commandments (v. 10), and keep our lives clean through His Word (vv. 3–4). The Christian who fails to abide in Christ becomes like a useless branch, like the salt that loses its taste and is good for nothing. First Corinthians 3:15 teaches that our works will be tested by fire. The Christian who fails to use the gifts and opportunities God gives him will lose them (Luke 8:18 and 2 John 8).

To be a branch in the Vine means we are united to Christ and share His life. As we abide in Him, His life flows through us and produces fruit. It is possible for the carnal Christian to produce “works,” but only the spiritual Christian can bear lasting fruit. Note that the fruitful branches are “purged” (v. 2—same word as “clean” in v. 3) so that they will bear more fruit. God cleanses us through the Word, chastening us to make us more fruitful, which helps to explain why a dedicated Christian often has to go through suffering. As believers move from producing “fruit” to “more fruit” (v. 2) to “much fruit” (v. 8), they glorify the Father. The evidences of the “abiding life” are: a sense of the Savior’s love (v. 9), obedience to His Word (v. 10), answered prayer (v. 7), and joy (v. 11).

Jesus and the Gentiles

2010-11-08T07:45:00.000-06:00

Daily Bible Reading – John 12:1 – 14:31

At His birth, Gentiles came from the east; now at His death, Gentiles come once again. Why does John mention them at this point? Because the King has now been rejected by Israel. The Jews had said, “We want to see a sign!” (Matt. 12:38, NKJV); but the Gentiles said, “We want to see Jesus!” Philip had a Greek name, so the visitors wanting to see Jesus came to him; and he took the matter to Andrew, who also had a Greek name. (Note: whenever you find Andrew in John’s Gospel, he is bringing somebody to Jesus: see 1:40–42, 6:8–9, and 12:22. What an example as a soul-winner!)

Christ mentions the Gentiles when He talks of being “lifted up” on the cross. In Matt. 10:5 and 15:24, Christ had taught His disciples to avoid the Gentiles; but now He says that the Gentiles also will be saved through the cross. Christ is the grain of wheat that must die before there can be fruit and the world given the opportunity to be saved.

Christ had to be lifted up so that “all peoples” (v. 32, NKJV) (Jews and Gentiles) could be drawn to Him. This does not mean all people without exception, but all people regardless of race. Christ again mentions “the hour” (vv. 23, 27). He first referred to it in 2:5; and again it is mentioned in 7:30, 13:1, and 17:1. It is the hour of His death, but He calls it the hour of His glory! Note that Christ invites “anyone” (v. 26). The ground is level at the foot of the cross; neither Jew nor Gentile has any special advantage. “All have sinned … there is none righteous” (Rom. 3:23, 10). God has condemned all to be under sin so that He might have mercy on all (Rom. 11:32).

Lazarus

2010-11-07T00:01:00.000-05:00

Daily Bible Reading – John 11:1 – 57

We sometimes think of the disciples as “supersaints,” but such was not the case. They often failed their Lord, and He was constantly seeking to increase their faith. After all, one day He would leave them and they would have the responsibility of carrying on the ministry. If their faith was weak, their work could never be strong.

Jesus was at Bethabara, about twenty miles from Bethany (John 1:28;10:40). One day, a messenger arrived with the sad news that our Lord’s dear friend Lazarus was sick. If the man had traveled quickly, without any delay, he could have made the trip in one day. Jesus sent him back the next day with the encouraging message recorded in John 11:4. Then Jesus waited two more days before He left for Bethany; and by the time He and His disciples arrived, Lazarus had been dead for four days. This means that Lazarus had died the very day the messenger left to contact Jesus!

The schedule of events would look something like this, allowing one day for travel:

Day 1— The messenger comes to Jesus (Lazarus dies).

Day 2— The messenger returns to Bethany.

Day 3— Jesus waits another day, then departs.

Day 4— Jesus arrives in Bethany.

When the messenger arrived back home, he would find Lazarus already dead. What would his message convey to the grieving sisters now that their brother was already dead and buried? Jesus was urging them to believe His word no matter how discouraging the circumstances might appear.

No doubt the disciples were perplexed about several matters. First of all, if Jesus loved Lazarus so much, why did He permit him to get sick? Even more, why did He delay to go to the sisters? For that matter, could He not have healed Lazarus at a distance, as He did the nobleman’s son? (John 4:43–54) The record makes it clear that there was a strong love relationship between Jesus and this family (John 11:3, 5, 36); yet our Lord’s behavior seems to contradict this love.

God’s love for His own is not a pampering love; it is a perfecting love. The fact that He loves us, and we love Him is no guarantee that we will be sheltered from the problems and pains of life. After all, the Father loves His Son: and yet the Father permitted His beloved Son to drink the cup of sorrow and experience the shame and pain of the Cross. We must never think that love and suffering are incompatible. Certainly they unite in Jesus Christ.

Jesus could have prevented Lazarus’ sickness or even healed it from where He was; but He chose not to. He saw in this sickness an opportunity to glorify the Father. It is not important that we Christians are comfortable, but it is important that we glorify God in all that we do.

In their “prayer” to Jesus, the two sisters did not tell Him what to do. They simply informed Him that there was a need, and they reminded Him of His love for Lazarus. They knew that it was dangerous for Jesus to return to Judea because the Jewish leaders were out to destroy Him. Perhaps they hoped that He would “speak the word” and their brother would be restored to health.

Our Lord’s message to the sisters did not say that their brother would not die. It promised only that death would not be the ultimate result, for the ultimate result would be the glory of God. (Note that once again, Jesus called Himself “the Son of God.”) He wanted them to lay hold of this promise; in fact, He reminded Martha of this message when she balked at having the tomb opened (John 11:40).

When we find ourselves confronted by disease, disappointment, delay, and even death, our only encouragement is the Word of God. We must live by faith and not by sight. Their situation seemed hopeless, yet the sisters knew that Jesus was the Master of every situation. The promise in Psalm 50:15 finds a parallel here: “And call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me.”

Healing of the Blind Man

2010-11-06T00:01:00.000-05:00

Daily Bible Reading – John 9:1 – 10:42

This chapter presents the sixth of seven special miracles recorded in John’s Gospel as witnesses to Christ’s deity (20:30–31). The first three signs show how a person is saved: through the Word (water to wine), by faith (healing the nobleman’s son), and by grace (healing the impotent man). The last four signs show the results of salvation: satisfaction (feeding the 5,000), peace (stilling the storm), light (healing the blind man), and life (raising Lazarus).

The religious leaders had let it be known that anyone who confessed Christ openly would be cast out of the synagogue (v. 22). This meant, of course, losing friends and family and all the benefits of the Jewish religion. It was this declaration that forced the blind man’s parents and neighbors to “beat around the bush” when asked about his amazing cure. The son’s simple confession in v. 11 exalted Christ, though at that time he did not fully know who “the man called Jesus” really was. The Pharisees attacked Christ by saying He was not of God (v. 16) and calling Him a sinner (v. 24). The son told what he knew (v. 25) and showed the Pharisees how foolish their thinking was (vv. 30–33). The simple-hearted believer knows more spiritual truth than unsaved educated theologians. (See Ps. 119:97–104.) The final result: they excommunicated the man from the synagogue.

It would have been easy for the son to hide his confession and thus avoid controversy, but he fearlessly stood his ground. He knew what a difference Christ had made in his life, and he could not deny it. Everyone who has met Christ and trusted Him should make it known openly.

Jesus at the Feast

2010-11-05T00:01:00.001-05:00

Daily Bible Reading – John 7:1 – 8:59

The seventh day of the feast was a great day of celebration. (The eighth day was one of “solemn assembly”—Lev. 23:36; see Num. 29:35). Each morning of the feast, at the time of the sacrifice, the priests would draw water in a golden vessel from the Pool of Siloam and carry it to the temple to be poured out. This commemorated the wonderful supply of water God gave the Jews in the wilderness. This seventh day was known as “The Great Hosannah” and climaxed the feast. It takes little imagination to grasp what must have happened when Jesus cried out, “If any man thirst, let him come unto Me and drink!” (v. 37) as the priests poured out the water. Christ was the Rock out of which the waters flowed (Ex. 17:1–7; 1 Cor. 10:4). He was smitten on the cross that the Spirit of life might be given to save and satisfy thirsty sinners. In the Bible, water for cleansing symbolizes the Word of God (John 13:1–17; 15:3); water for drinking represents the Spirit of God (John 7:37–38).

Instead of heeding His gracious invitation to come, the people argued, and there was division among them. Some believed in Him, some rejected. (See Matt. 10:31–39 and Luke 12:51–52.) The soldiers could not arrest Him because His word gripped their hearts (v. 46). Because the Jewish leaders rejected Christ, they shut the door of salvation to others who followed their bad example (Matt. 23:13).

Nicodemus enters the picture again, and this time we see him defending Christ’s legal privileges. In John 3, he was in the darkness of confusion; but here he is experiencing the dawn of conviction, willing to give Christ a fair chance. Because of this, Nicodemus learned the truth, for a willingness to obey the Word is the secret of learning God’s truth (v. 17). In John 19 we see Nicodemus in the daylight of confession, openly identifying himself with Christ. How did he come to make this decision? He studied the Word and asked for God to teach him. The rulers told him, “Search and look!” and that is just what he did. Anyone who will read and obey the Word of God will move out of darkness into God’s marvelous light.

Salvation Is By Grace

2010-11-04T00:01:00.000-05:00

Daily Bible Reading – John 5:1 – 6:71

This sign completes the three miracles that show how a person is saved. The first (water to wine) shows that salvation is through the Word of God. The second (healing the nobleman’s son) shows that salvation is by faith. This third miracle demonstrates that salvation is by grace. This man was in a pitiable condition. Because of his past sin (see v. 14) he had been afflicted for thirty-eight years. He was surrounded by afflicted people, all of whom illustrate the sad condition of the unsaved; impotent (without power—Rom. 5:6), blind, halt (unable to walk correctly—Eph. 2:1–3), withered (paralysis), and waiting for something to happen (without hope—Eph. 2:12). If these people could get into the water when the angel came, they could be healed; but they lacked the power to get there! How like the sinner today: if he could keep God’s perfect law, he could be saved; but he is unable to do so.

But see the grace of God at work. “Bethesda” (v. 2) means “house of grace,” and this is what it became for this one man. What does “grace” mean? It means kindness to those who are undeserving. Jesus saw a multitude of sick people—but He chose only one man and healed him! This man was no more deserving than the others, but God chose him. This is a beautiful picture of salvation, and how it ought to humble us to know that we are chosen “in Him” and not because of our own merits but because of His grace (Eph. 1:4). What Christ says in 5:21 applies here: He quickens (gives life to) whom He will. We cannot explain the grace of God (Rom. 9:14–16), but if it were not for God’s grace, nobody would ever be saved (Rom. 11:32–36).

Note several other points: There were five porches, and five in the Bible is the number of grace; and the pool was by the sheep gate, which speaks of sacrifice. The Lamb of God had to die before God’s grace could be poured out on sinners. Christ healed him on the Sabbath, thus proving that Law had nothing to do with the cure. We are not saved by keeping the Law. He healed the man by Himself, for salvation is of Christ alone. The man complained, “I have no man” (v. 7), but had a dozen men been there to help him, they could not do what Jesus did. The lost sinner does not need help; he needs healing.

The man went to the temple, probably to worship (Acts 3:1–8), and publicly witnessed that Christ had healed him (v. 15). There is no evidence that this man trusted Christ for salvation.

When Jesus healed on the Sabbath, it was the beginning of the hatred and opposition from the religious leaders. This conflict grew worse and finally led to the crucifixion of Christ.

Healing of the Nobleman's Son

2010-11-03T00:01:00.001-05:00

Daily Bible Reading – John 3:1 – 4: 54

In John 4:43-54 we see the healing of the nobleman’s son. This is the second of the seven signs in John. These signs show the way a person is saved and the results that follow. (See the introductory notes to John.) The first two signs took place at Cana in Galilee. Turning the water into wine illustrates that salvation is through the Word. The healing of the son in this chapter shows that salvation is by faith.

The son lay dying in Capernaum, about seventeen miles away from Cana. The man wanted Christ to come with him, for he did not believe that He could cure the boy from a distance. (See Martha’s similar reaction in John 11:21.) Jesus did not go with the man, but instead spoke the words: “Go your way; your son lives” (NKJV). He believed the Word!

It would have taken the man only three or four hours to get back home, yet v. 52 (“yesterday”) indicates that he remained in Cana an entire day. The boy had been cured at 1:00 in the afternoon, and the next day the father arrived home. This proves he had real faith in Christ’s word, for he did not rush home to see what happened. This is the way we are saved—by putting our faith in the Word of God. “Christ says it, I believe it, that settles it!” The nobleman apparently stayed in Cana, took care of some business, and then went home the next day. He had “joy and peace in believing” (Rom. 15:13) because his trust was in Christ’s word alone. He was not surprised when his servants told him, “Your son lives!” He merely asked them when the cure took place and verified that it was the very hour that Christ spoke the word. The result: his whole family trusted Christ. “Faith comes by hearing, and hearing by the Word of God” (Rom. 10:17, NKJV).

Jesus in v. 48 gives the basic reason why people will not believe: they want to see signs and experience wonders. Keep in mind that Satan is able to perform signs and wonders to deceive (2 Thes. 2:9–10). If your salvation is based on feelings, dreams, visions, voices, or any other fleshly evidence, then you are on dangerous ground. It is faith in the Word alone that gives us the assurance of eternal life.

The Names of Christ

2010-11-02T00:01:00.000-05:00

Daily Bible Reading – John 1:1 – 2:25

A. He is the Word (1:1–3, 14).

Just as our words reveal our mind and heart, so Christ reveals the mind and heart of God to men. “He who has seen Me has seen the Father” (John 14:9, NKJV). A word is composed of letters; and Christ is the Alpha and Omega (first and last letters of the Gk. alphabet; Rev. 22:13) who spells out God’s love to us. In Genesis 1, God created everything through His Word; and Col. 1:16 and 2 Peter 3:5 indicate that this Word was Christ. While God can be known in part through nature and history, He is known in full through His Son (Heb. 1:1–2). Christ as the Word brings grace and truth (1:14 and 17); but if men will not receive Him, this same Word will come in wrath and judgment (Rev. 19:13). The Bible is the written Word of God, and Christ is the living, incarnate Word of God.

B. He is the Light (1:4–13).

God’s first creative act in Gen. 1 was producing light, for life comes from light. Jesus is the true light, that is, the original light from which all light has its source. In John’s Gospel, you find a conflict between light (God, eternal life) and darkness (Satan, eternal death). This is indicated in 1:5—“And the light shines [present tense] in the darkness, and the darkness has not been able to put it out or lay hold of it” (literal translation). Note 3:19–21, 8:12, and 12:46. Second Corinthians 4:3–6 pictures salvation as the entrance of light into the dark heart of the sinner (see also Gen. 1:1–3).

C. He is the Son of God (1:15–18, 30–34, 49).

It was this claim that aroused the Jews to persecute Christ (10:30–36). Note the seven persons in John’s Gospel who called Christ the Son of God: John the Baptist (1:34); Nathanael (1:49); Peter (6:69); the healed blind man (9:35–38); Martha (11:27); Thomas (20:28); and the Apostle John (20:30–31). The sinner who will not believe that Jesus is God’s Son cannot be saved (8:24).

D. He is the Christ (1:19–28, 35–42).

“Christ” means the Messiah, the Anointed One. The Jews were expecting their Messiah to appear, and this is why they questioned John. Even the Samaritans were looking for Him (4:25, 42). Any Jew who said that Jesus was the Christ was thrown out of the synagogue (9:22).

E. He is the Lamb of God (1:29, 35–36).

John’s announcement is the answer to Isaac’s question, “Where is the lamb for the burnt offering?” (Gen. 22:7). The passover lamb in Ex. 12 and the sacrificial lamb in Isa. 53 point to Christ. There were many lambs slain in Old Testament history, but Christ is the Lamb of God, the unique one. The blood of lambs slain in the tabernacle or temple merely covered sin (Heb. 10:1–4), but Christ’s blood takes away sin. The lambs offered in the Old Testament days were for Israel alone, but Christ died for the sins of the whole world.

F. He is the King of Israel (1:43–49).

Israel’s people were tired of Roman rule and wanted a king. Because Christ fed them, they wanted to make Him King (6:15), but He left the crowd. He offered Himself as their King (recorded in 12:12–19) but the chief priests said, “We have no king but Caesar!” (19:15)

G. He is the Son of Man (1:50–51).

This title comes from Dan. 7:13–14, and every Jew knew it described God. (Note the Jews’ question in John 12:34.) Christ alludes in 1:51 to “Jacob’s ladder” in Gen. 28:10–17. Christ is “God’s ladder” between earth and heaven, revealing God to men and taking men to God.

The Cross and the Tomb

2010-11-01T11:30:00.000-05:00

Daily Bible Reading – Luke 23:1 – 24:53

Our Lord’s burial fulfilled Isa. 53:12. Condemned criminals lost the right to decent burial, but God had Joseph and Nicodemus (John 19:38–42) ready to care for Christ’s body. It is important to the Gospel that we know for sure that Jesus actually died and was buried, for His resurrection depends on the reality of His death and burial (1 Cor. 15:1–11). Since all the members of the Jewish council condemned Jesus (Mark 14:64), and since Joseph had not consented with them, then he was probably not at that meeting to vote. Joseph lived twenty miles from Jerusalem, so he obviously did not prepare the tomb for himself. He was not likely to choose a site so near the place of public execution. He had the tomb and the spices all ready and was on hand the moment Jesus died. He and Nicodemus had searched the Scriptures (John 7:50–53) and learned when the Lamb of God would die, and they were ready. What a service they performed, and what a price they must have paid when the other council members found out what they did!

The women who had lingered at the cross and seen the burial were the first at the tomb when the Sabbath was ended (23:55–56). They were worried about how to open the tomb (Mark 16:1–3), only to discover that the tomb was not only open but empty! The body of Jesus was not there! An angel had come and rolled the stone away (Matt. 28:2). On entering the tomb, they saw two angels (Mark mentions only one—see Mark 16:5) who told them that Jesus was alive and risen from the dead. Had they remembered His words, they would have saved themselves a great deal of sorrow (9:22; Matt. 17:9, 22–23; 20:17–19; John 2:19–22).

The first ambassadors of the resurrection message were the devoted women who were faithful to Jesus. They gave the message to the eleven apostles who did not believe it! Did the apostles think that the women were deceived or delirious? Peter and John ran to examine the evidence (v. 12; John 20:1–18), but this left them bewildered. What a difference it would have made had the believers only remembered and believed His promises!

Dealing With Hypocrites

2010-10-30T00:01:00.000-05:00

Daily Bible Reading – 20:1 – 21:38

The religious leaders wanted to arrest Jesus and condemn Him, but they did not know how to do it successfully during the Passover. The population of Jerusalem nearly tripled during the feast, and Jesus was popular with the people. It was a volatile situation, and they had to find evidence great enough to convict Him. Judas eventually solved their problem; but meanwhile, the various religious and political parties in Jerusalem tried to get evidence against Him. This chapter tells us how Jesus dealt with these hypocritical religious leaders.

The chief priests, scribes, and elders were the first to attack, using His cleansing of the temple as their weapon. What authority did He have to do such a thing, and who gave Him this authority? When Jesus took them back three years to the ministry of John the Baptist, He was not evading the question; He was bringing them face-to-face with the basic issue of authority. Where did John get his authority? These religious leaders had rejected the authority of John’s ministry, so why should they ask about the authority of Jesus’ ministry? If they had accepted John, they would have accepted Jesus.

The parable (vv. 9–18) is based on Isa. 5:1–7 and Ps. 80, so the temple leaders knew what Jesus was talking about. For centuries, Israel had been guilty of abusing and even killing the messengers God sent to them; and they would treat the Son of God the same way. Jesus quoted Ps. 118:22 to show them how ignorant they were of the truth of God. They were the “religious experts” in the nation and did not even know when their own Messiah had come! (See Acts 4:11 and 1 Peter 2:7–8.) Verse 18 refers to Daniel 2:34–35 and 44.

His enemies kept watching Him, looking for an opportunity to catch Him in what He said; but He did not say anything that they could use as evidence to arrest Him. So they tried a new strategy and hoped to “bait Him” into saying something that was criminal. One of the most explosive questions of the day was whether or not Jews should pay the Roman poll tax. If Jesus said no, He would be in trouble with the Romans; but if He said yes, He would be in trouble with the Jews. It was a perfect trap!

But Jesus did not deal with it as a political question. He saw it as a spiritual issue. Just as the coin bore the image of Caesar, so man bears the image of God and has a responsibility to Him. But that also means he has a responsibility to Caesar (human government) because government was instituted by God (Rom. 13). It is not an either/or situation, but both/and. Even the Prophet Jeremiah counseled the people to cooperate with officials and seek to be peacemakers (Jer. 29:4–7; see 1 Peter 2:9–17 and 3:8–17). Our Lord’s answer silenced His enemies.

True Religion

2010-10-29T00:01:00.001-05:00

Daily Bible Reading – Luke 18:1 – 19:48

We are now introduced to two men, one a Pharisee and the other a tax collector. The prevailing sin of the Pharisees was a fussy, self-righteous, hypocritical, religious smugness. Throughout the Gospels, they were the Lord's chief foes. That people could be so bigoted and so blind is incredible. The purpose of the parable was plain: “He spoke this parable to some who trusted in themselves that they were righteous, and despised others” (18:9).

“Two men,” Jesus said, “went up into the temple to pray; the one a Pharisee, and the other a tax collector.” We can be quite sure that they did not go up to the temple together.

The very word Pharisee became the Hebrew term for one who was separated by his beliefs and practices. Their goals were to observe in the strictest manner all of the requirements of the traditions of the elders and of the Levitical law and to be scrupulous in carrying out all religious duties. They disdained those who were ignorant of the law and the traditions. As a group, they were most noted for their hypocrisy. Many Jews despised them. The rabbis spoke scathingly of them from time to time. It was said that they tormented themselves in this world only to gain nothing by it in the next. They were the incarnation of legalism, and they have many heirs in the church.

By sharp contrast, the tax collectors were the tax collectors. They owed their power, wealth, and privileges to the occupying Roman rulers. They were dishonest and unscrupulous and despised by one and all. They were regarded as traitors and were treated as untouchables. The outstanding characteristic of the Pharisee as he took his place in the temple court and began to pray was his self-righteousness. With fine sarcasm, Jesus said that “[he] prayed thus with himself” (18:11). “I thank You, that I am not as other men are,” he told God. Other men are “extortioners, unjust, adulterers, or even as this tax collector. I fast twice in the week, I give tithes of all that I possess” (18:11-12). He stood there in the temple, posturing as the people passed by, congratulating himself on his goodness. He used the word I five times in a single breath. He boasted that he tithed all. The Mosaic Law required only tithes of corn, wine, oil, and cattle. The Pharisee threw out his chest.

The outstanding characteristic of the tax collector was his repentance. Jesus said that the tax collector stood “afar off.” He “would not lift up so much as his eyes to heaven, but beat his breast, saying, God be merciful to me a sinner” (18:13) All he could do was plead for mercy. He availed himself, though he did not know it, of the coming work of Christ on the cross.

“I tell you,” Jesus said, “this man went down to his house justified rather than the other: for every one that exalts himself shall be humbled; and he that humbles himself shall be exalted" (18:14).

Lost!

2010-10-28T00:01:00.001-05:00

Daily Bible Reading – 15:1 – 17:37

What does it mean to be lost? It means, like the sheep, to be away from safety and in a place of danger; or like the coin, to be useless and out of circulation. In the case of the younger son, it means to be out of fellowship with the Father and away from the joys of the family.

It is significant that the father did not go searching for his son, but waited at home for the boy to come back. When the boy did come back, the father ran to meet him. Like sheep gone astray, some sinners are lost through their own stupidity; and, like coins, some are lost by the carelessness of others. But the son was lost because of his own willfulness, and the father had to wait until that will was broken and submissive.

For the younger son to ask for an early inheritance was like asking his father to die! It must have broken the father’s heart, but he gave the boy his share of the wealth! God likewise has shared His wealth with a world of lost sinners, and they have wasted it (Acts 14:15–17; 17:24–28). It was not the badness of his life that brought the boy to his senses but the goodness of his father (v. 17; Rom. 2:4).

In the East, it is unusual for older men to run; but the Father had to run because of his compassion for the boy. Also, the son had disgraced his family and his village and could have been stoned to death (Deut. 21:18–21). If they threw any stones, they would have to hit the father! The best robe would be the father’s expensive festal robe; the shoes indicated that the son was not a servant (in spite of his request); and the ring was the proof of sonship. Again, there is joy, for the lost has been found!

The elder brother is the forgotten person in this parable, and yet he is the key to the story. If the prodigal son symbolizes the “publicans and sinners,” then the elder brother represents the scribes and Pharisees. There are sins of the spirit as well as sins of the flesh (2 Cor. 7:1). The religious leaders may not have been guilty of the gross things that the younger son did, but they were still sinners, guilty of a critical and unloving spirit, pride, and an unwillingness to forgive.

Because the younger son had received his inheritance, the estate belonged to the elder brother; but it was run by the father, who benefited from the profits. If the younger brother came back home, it would confuse the inheritance even more, so the elder brother did not want him back, nor was he looking for him.

Now we discover that the elder brother had a “hidden agenda” of his own, a longing to have a big party for his friends. He was angry with his brother for coming home and with his father for welcoming him and forgiving him. Like the scribes and Pharisees, he stayed outside the joy and fellowship of those who had been forgiven.

By staying outside the house, the elder brother humiliated his father and his brother. The father could have commanded him to come in, but he preferred to go out and plead with him. That is what Jesus did with the Jewish religious leaders, but they would not be persuaded. They thought they were saved because of their exemplary conduct, but they were out of fellowship with the Father and needed to repent and seek forgiveness.

Jerusalem, O Jerusalem

2010-10-27T00:01:00.001-05:00

Daily Bible Reading – Luke 13:1 – 14:35

The Lord had been on His way to Jerusalem for a considerable time. He now had three things to say to that city before He even arrived as recorded in Luke 13:34-35.

First, He had a factual description of Jerusalem: “0 Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often have I wanted to gather your children together as a hen gathers her brood under her wings, but you were not willing!” (13:34). This sad lament was repeated later when He arrived in the vicinity of Jerusalem. He loved that city. He knew every market and stall, every tower and tree. He knew its history from the days of the royal priest Melchizedek to the days of the sly Herod Antipas. He had seen it defiled by foul Antiochus and freed by the mighty Maccabees. The Romans came so that now the synagogue and Sanhedrin ruled the land under the iron scepter of Rome. Many a time, His heart had been broken by the wickedness of those in power. How often He would have sheltered the city from the folly of its ways. But the city would have no part of it.

He moved on. Down the road, there would be a fearful destruction of Jerusalem: “See! Your house is left to you desolate.” (13:35). The siege and sack of Jerusalem was to be one of the most terrible events of history. When it was over, the walls and gates would be reduced to rubble, the temple would be wrapped in flames, and the corpses would be strewn far and wide, and the Romans would be so infuriated by the strength and stubbornness of the siege that they would wreak fearful vengeance on those who were still alive.

But that was not all. Finally, He had a final destiny for Jerusalem: “You shall not see Me, until the time comes when you say, Blessed is He who comes in the name of the Lord!” (13:35). This prophecy had a near and partial fulfillment. An immediate fulfillment occurred on “Palm Sunday,” when the Lord received the hosannas of the city and especially the cheers of the Galileans who thronged the city in anticipation of Passover. Probably few people realized it, but that Triumphal Entry marked the termination of Daniel 9:22-26b. In keeping with that prophecy, He would be dead within the week. The crowds who thronged and cheered Him would shout just as lustily for His crucifixion.

The real fulfillment went beyond the fall of Jerusalem in A.D. 70, beyond the Bar Cochba rebellion in A.D. 135, on and on, past the two thousand-year church age to the time of His coming again. A blindness has descended on the Jews concerning Christ (Rom. 11:1-10). But when Christ comes back, all of that will change. The first reaction of the Hebrew people to sudden appearing of the Lord in splendor in the sky will be to mourn (Rev. 1:7). But then will come His Triumphal Entry into Jerusalem. Then indeed the Jews will sing their loud hosannas, and Psalm 118:26 (here quoted by the Lord) will come into its own.

The Model Prayer

2010-10-26T00:01:00.000-05:00

Daily Bible Reading – 11:1 – 12:59

The disciples observed their Lord as He engaged in prayer. They asked Him to teach them how to pray, just as John had taught his disciples. This is the sixth of seven occasions in Luke's gospel when we see the Lord at prayer. The next time will be in Gethsemane. The Lord knew what lay ahead for Him, and He prayed.

The Lord responded to His disciples at once. Actually, He had already given them the prototype in the Sermon on the Mount (Matthew 6:9-13). Here He extracts a few sentences from it.

When we pray we must be occupied with the Father's person. We begin with the words Our Father, presuming that the person praying is a child of God (John 1:11-13). Prayer is a God centered activity. It lifts our thoughts and hearts to God Himself.

We are also to be occupied with the Father's place: “Our Father in heaven.” Heaven is a real place; it is God's home. Jesus came from there, and, when His days on earth were done, He went back there. The Lord would have us school our thoughts heavenward to God's dwelling place on high.

Then, too, we are to be occupied with the Father's purity: "Hallowed be Your

name.” God's name is holy and reverend (Ps. 111:9). He exalts His name. He promises to punish those who take that holy name in vain (Exod. 20:7). As a believer approaches God's throne in prayer, he must come with the hallowed name of God upon his lips. He must pay tribute to the holiness of God.

Moreover, in prayer we are to be occupied with the Father's purposes: “Your kingdom come. Your will be done, on earth as it is in heaven.” It has always been God's purpose to establish a glorious, righteous kingdom here on earth. God anointed Adam to have dominion. Adam, however, surrendered his sovereignty to Satan, so we live in a world where sin and death now reign. Then Jesus came, and the kingdom was offered to Israel, the representative nation, but the Jews rejected the king and worked for His execution at the hands of the Romans. The Lord saw beyond all of that. He saw beyond Calvary to the church age and beyond that to the long-awaited kingdom. God's kingdom purposes have not been canceled, only postponed (Rom. 9-11). So we continue to pray, “Your kingdom come, Your will be done on earth as it is in heaven.” (Matt. 6:10). And come it will one of these days. In prayer, we are to be occupied with these things.

Then, too, we are to be occupied with the Father's provision: “Give us day by day our daily bread.” There is to be bread for today, just as there was manna day by day for Israel of old (Exod. 16). We are urged to pray for our current needs, not for wealth and vast cash reserves. After all, we live our lives one day at a time. God has planned it so: “As your days, so shall your strength be” (Deut. 33:25).

In prayer, we are to be occupied with the Father's pardon: “And forgive us our sins; for we also forgive every one that is indebted to us.” When we preach the gospel to those who are outside the kingdom of God, we do not say to the unsaved, “If you promise to forgive, you will be forgiven.” We preach an unconditional salvation. We preach the gospel of the grace of God. Grace is unmerited favor; it is getting something that we don't deserve. We preach salvation full and free. However, once a person is in the kingdom of God's dear Son, has received God's grace, has become a child of God, is indwelt by the Spirit of God, is baptized into the mystical body of Christ, and has become an heir of heaven and a joint heir with Jesus Christ, much more is expected of him. Those who are part of the family of God cannot expect to receive forgiveness themselves while they are harboring an unforgiving spirit toward someone else. We must exhibit the spirit of Christ.

In prayer, we are to be occupied with the Father's protection: “And do not lead us into temptation; but deliver us from the evil one.” Certainly, we need to be protected from Satan and from his agents, both demonic and human. We need, just as much, to be protected from the evil that we carry around within our own fallen nature. When a child of God falls into evil, not only is he hurt himself but also he brings discredit to the family of God and does dishonor to the Father.

The Greatest Privilege

2010-10-25T00:01:00.000-05:00

Daily Bible Reading – Luke 9:1 – 10:42

The seventy “ambassadors” had the privilege of serving the Lord and even of doing miracles, yet Jesus said that their greatest privilege was having their names written down in heaven (v. 20). Everything that they were and did grew out of that relationship with God; it was basic to everything and still is. “Apart from Me, you can do nothing” (John 15:5).

This commissioning of the seventy should be compared with the commissioning of the Twelve described in Matt. 10. The men went out in pairs to thirty-five different places where Jesus Himself expected to minister at a later time. They were “preparation men” as well as preachers of the Good News.

The images Jesus uses in this commission are vivid and arresting. These men were to be harvesters in a field that was ready but neglected (v. 2). They were also lambs among wolves and messengers of God’s peace (vv. 3, 5–6). Above all else, these men were laborers (vv. 2, 7); they had a job to do. Their ministry in a city could bring blessing or judgment, depending on how the people responded. These seventy men were representing the Lord, and the way people treated them is the way they would treat the Lord Himself if He were there (v. 16).

Jesus knew something about cities rejecting Him (vv. 13–16). He had ministered in Chorazin, Bethsaida, and Capernaum, and had done wonderful things in each city; but they refused to receive Him. Chorazin was a small town in the hills, about two miles from Capernaum; and Bethsaida, the original home of three of the twelve apostles (John 1:44), was also near Capernaum and was condemned by Jesus on two occasions (Matt. 11:21–23; Luke 10:13–15). It is possible that Bethsaida (“fish town”) was a special district in Capernaum where the fishermen lived and worked.

When the seventy returned, they were overjoyed with their experiences of victory; and Jesus saw in those victories the defeat of the devil (v. 18; John 12:31–32; Isa. 14:4–11; Gen. 3:15; Rom. 16:20). But even greater than these victories is the privilege of being enrolled in heaven (Phil. 4:3; Rev. 20:12–15). The verb “written” in the Gk. is in the perfect tense, which means that the believer’s name stands written in heaven and always will be written in heaven.

If the seventy rejoiced in the privileges of service and salvation, Jesus rejoiced in the sovereignty of the Father and the privilege He had of submitting to Him. The entire Godhead was involved in this rejoicing: the Spirit (v. 21), the Son, and the Father. What a privilege it is to be one of His “babes” and learn His secrets! (1 Cor. 1:26–29)

Responding to the Word of God

2010-10-24T00:01:00.000-05:00

Daily Bible Reading – Luke 8:1-56

Jesus continued touring Galilee with His disciples and the women who ministered to them. Jesus had cast seven demons out of Mary from Magdala (Mark 16:9). Joanna’s husband worked for Herod Antipas; about Susanna, we know nothing. In his Gospel, Luke often mentions women, and it was not unusual in that day for Jewish women to share their wealth with the rabbis. However, it was unusual for women to travel with a rabbi; no doubt Jesus was criticized for this practice. (See Gal. 3:26–29.) One of the themes of this chapter is the Word of God and how we respond to it.

The word “hear” is used nine times in these verses, for it is by our hearing that we take the Word into our hearts where it can create faith (Rom. 10:17). The Word is like seed because it has life in it and can produce fruit when it is planted (received and understood). The human heart is like soil and must be prepared if the Word is to be planted and fruitful. It seems evident that three-fourths of the hearts did not produce fruit and therefore represent those who never were saved (3:8). It takes patience to cultivate the seed and produce a harvest (v. 15), and we must not give up (Gal. 6:9). It is important that we sow the seed in our own hearts as well as in the hearts of others.

Do we hear the Word just to increase our knowledge and boast about it? (1 Cor. 8:1) Or do we hear God’s Word because we want to obey it? Jesus was not being rude to His family in verses 19-21. He used their appearance to teach a valuable lesson: if we desire spiritual intimacy with Jesus, we must listen to His Word, receive it, and obey it. Obedience not only enables us to learn more truth (John 7:17), but it brings us closer to the Lord in His spiritual family.

Jesus and the Centurion

2010-10-23T00:01:00.001-05:00

Daily Bible Reading – Luke 6:1 – 7:50

In the Gospels and the book of Acts, we meet a number of centurions, all of them honorably mentioned. This particular centurion was born a heathen but had strong leanings toward Judaism. Many thoughtful Gentiles were completely disillusioned with the shallowness, immorality, and spiritual bankruptcy of pagan religions. Such people, like this centurion, felt attracted to the high moral and religious standards of the Jewish faith. They balked, however, at having to submit to the Jewish initiation rite of circumcision and held out against the Jewish dietary laws. And, often enough, the exclusiveness, bigotry, and hypocrisy of the Jews were further deterrents to Gentiles considering whether to become proselytes.

The centurion had a slave of whom he was very fond but who was seriously ill. The centurion decided to appeal to Jesus, but because he was a Gentile, he decided he needed a mediator. He appealed to the local Jewish elders. They were willing to take up his case because this Gentile not only loved the Jewish people but also had actually built the local Jews a synagogue. The elders came to Jesus and urged Him to act on this soldier's behalf.

Thus, Luke brings in the Savior (7:6). “Jesus went with them,” he says. He was not far from the centurion's house when the centurion sent a message to Jesus. “I'm not worthy You should enter my house,” he said. “Nor do I think myself fit to come to You. I am a soldier, under authority and entrusted with authority. I order my soldiers to go here and there and they do what I say. Such is the power of my word. I believe You have only to speak a word of command and all will be well.”

What a remarkable statement! The elders of the synagogue said, “He is worthy.” The centurion said, “I am not worthy.” He had evidently been having second thoughts about sending the delegation to plead his cause. They would plead his merits, and that would never do. “I am not worthy,” he said. No one can approach God on the ground of personal merits.

“Say the word and my servant shall be healed!” Jesus did not have to be physically present to perform a miracle. Distance was no obstacle to Him.

“When Jesus heard these things, he marveled.” He turned around and said, “I say unto you, I have not found so great faith, no, not in Israel” (7:9). Thus, we have three estimates of this Gentile Roman soldier. The Jewish authorities said, “He is worthy.” The centurion said, “I am not worthy.” Jesus said, “I have not found so great faith.” In the end, it is only the estimate of Jesus that matters.

The Temptation of Jesus

2010-10-22T00:01:00.000-05:00

Daily Bible Reading – Luke 4:1 – 5:39

Jesus was not tempted so that the Father could determine the Son’s character and ability, for the Father had already approved the Son (3:22) and would do so again (9:35). Nor was He tempted to give Satan a chance to defeat Him, for Satan probably did not even want this confrontation, knowing that Jesus could overcome his every tactic. Jesus was tempted so that He could personally experience what we go through and so be prepared to assist us (Heb. 2:16–18; 4:14–16) and to show us how we can overcome the evil one by means of the Spirit of God (v. 1) and the Word of God (v. 4). The first Adam was tested in a beautiful garden and failed, but the Last Adam was victorious in a terrible wilderness.

The sequence of temptations reported by Luke is different from that in Matthew’s Gospel, but Luke’s account does not claim to be chronological. We do not know why Luke reversed the order of the last two temptations, and it is unprofitable to speculate.

In the first temptation, Satan wanted Jesus to use His divine powers to meet His own needs outside of the will of God. It was a question of putting immediate needs ahead of eternal purposes. In the next temptation, Satan asked for the worship that belongs only to God (“I will be like the Most High”—Isa. 14:14), offering Jesus all the world’s kingdoms in return (Ps. 2:7–8). It was actually an opportunity for Jesus to escape the cross, but He said no. In the next temptation, Satan dared Jesus to test the Father’s Word by jumping off the temple; and he backed up his dare with an “edited” quotation from Ps. 91:11–12.

Empowered by the Holy Spirit, Jesus used the “sword of the Spirit” (Eph. 6:17) to defeat the tempter, quoting from Deut. 8:3 and 6:13 and 16. Jesus did not use His divine powers to win the victory; He used the same spiritual weapons that any of us can use, if we will yield to Him (1 Cor. 10:13).

The Birth of a Savior

2010-10-21T00:01:00.002-05:00

Daily Bible Reading – Luke 2:1 – 3:38

Jesus was born amid a world movement of international dimensions. One word from a pagan emperor in Rome, and, throughout his vast domains, people began to move. Caesar Augustus had called for the collection of a new tax (2:1-2).

The tax that Caesar Augustus imposed required that every person go to the city where he was born to be registered. Joseph and Mary, married now, and the Babe who was soon to be born, had to return to Bethlehem, the ancestral home of David, Israel's greatest king. Like it or not, Joseph and Mary set out on their journey, which must have been tiring and uncomfortable for Mary. That she should be left behind in her condition was unthinkable.

The hand of God was in the whole business. The journey put Mary in Bethlehem in time for the birth of her child-just where the prophet Micah had declared some six or seven hundred years earlier that Christ would be born (Mic. 5:2).

The journey took at least three days. The travelers arrived at Jerusalem and continued the five or six more miles south to Bethlehem. When they arrived there, the place was packed. Joseph pushed his way inside the inn to beg and plead for a room for by now the birth of Jesus was imminent. The inn itself had a long history. It was known as Chimham's Inn (2 Sam. 19:38-40; Jer. 41:17) and was built by that loyal servant of David after he became a member of David's inner circle. (Jeremiah had spent a night there when he was being abducted and taken to Egypt many years earlier.)

"No room!" That was the innkeeper's last word. "We are full. You can see that for yourself. There's not one room vacant." Then, in a moment of compunction, he said, "But there's the cattle shed. Maybe you could make do there."

"No room!" That was not true. There was the innkeeper's own room, but he never once considered that. No indeed! Let these peasants with the Nazareth accent make do with the shed. The "cattle shed" of such an Eastern inn was often a cave, which seems to have been the case here.

So in a rough, cold cave attached to an ancient inn, the Son of God entered into human life. Oxen shook their shaggy heads, and camels looked around with disdain. The floor was unspeakably foul. Bats flew in and out. No hot water, sanitation, or midwife was available. In the nearby inn, paying guests called for food and drink and sang songs or sought their beds.

The awesome Child was born at last. Joseph knocked some boards together to make a manger and lined it with straw, and the wondrous Child slept, wrapped in swaddling clothes. The word Luke used for "swaddling" is one of his medical terms. It means "bandages," so even in the midst of newborn life is a hint of death.

Gospel of Luke

2010-10-20T00:01:00.000-05:00

Daily Bible Reading – Luke 1:1-80

Luke wrote his Gospel under the inspiration of the Holy Spirit after he had carefully researched the life of Jesus Christ (1:1–4). The phrase “from the very first” can be translated “from above” (v. 3; see John 3:31) and indicated that God guided Luke as he gathered information, organized it, and then wrote his book. His purpose was to give us an accurate and authoritative account of the birth, life, teaching, death, and resurrection of Jesus.

Luke opens his Gospel by recording four important visits.

1. Gabriel Visits Zacharias (1:1–25)

“The days of Herod the king” (v. 5) (Herod the Great) were not the best of days for the Jewish people, but this priest and his wife faithfully prayed and served God in spite of the discouragements. God has His faithful remnant even in the darkest days, people like Zacharias (“Jehovah has remembered”), Elizabeth (“My God is an oath”), Simeon (“hearing”—2:25–35), and Anna (“grace”—2:36–38). It was the providence of God that Zacharias was chosen to burn the incense, for this ministry came to a man but once in a lifetime. He had prayed all his married life for a son; and now, while he was praying, God announced the answer to his prayers. How gracious that the first words from heaven are, “Fear not!” This is a phrase found often in Luke (1:13, 30; 2:10; 5:10; 8:50; 12:7, 32). “Joy” and “rejoice” are used nineteen times in Luke.

2. Gabriel Visits Mary (1:26–38)

Six months later (v. 26), Gabriel visited Mary in Nazareth and told her that she would be the mother of the Messiah. Mary was probably a teenager, for Jewish girls married young. She was engaged to a carpenter named Joseph (Matt. 13:55); she came from the line of David (Luke 3:31) and was a virgin (v. 27; Isa. 7:14). In those days, engagement was tantamount to marriage, and to break the engagement was like a divorce. This explains why Joseph was called her “husband” before they actually were wed (Matt. 1:19).

Unlike Zacharias, Mary had faith that God would do what He promised. She asked, “How shall this be?” and not “How can this be?” Since Jesus existed before His mother, He could not be conceived in the womb in the normal way. The virgin birth is a miracle of God that brought the eternal Son of God into the world without any taint of sin in His human nature (v. 35; 2 Cor. 5:21; 1 Peter 2:22; Heb. 4:15). Mary yielded herself to the Holy Spirit (Rom. 12:1) knowing full well that she would experience shame and misunderstanding.

3. Mary Visits Elizabeth (1:39–56)

Zacharias and Elizabeth lived in one of the priestly cities (Joshua 21), so Mary had to make a journey to get there. When she arrived and greeted Elizabeth, wonderful things began to happen. Elizabeth gave praise to God for what He had done for Mary, and the unborn John the Baptist leaped for joy in his mother’s womb (see John 3:29–30). Note that Elizabeth called Mary “the mother of my Lord,” which is a proper title. It was Mary’s faith that was extolled most of all (v. 45).

4. God Visits His People (1:57–80)

“He has visited and redeemed His people” (v. 68) is the major theme of this hymn of praise. The little boy being named (John means “grace of God”) was the forerunner of the Messiah who would bring salvation to lost sinners and one day deliver Israel from all her enemies. God was visiting His people, but they did not know “the time of their visitation” (19:44). Zacharias took literally God’s covenants and promises with Israel and expected God to fulfill them (vv. 72–73).

In this beautiful song, Zacharias gave several pictures symbolizing the salvation we have in Jesus Christ: purchase from slavery (v. 68), deliverance from danger (v. 74), forgiveness of a debt (v. 77), and the dawning of a new day (vv. 78–79; Isa. 9:2). Note the emphasis on salvation (vv. 69, 71, 77).

The King Crucified

2010-10-19T00:01:00.001-05:00

Daily Bible Reading – Mark 14:1-16:19

Jesus started out for Golgotha carrying His own cross (John 19:17), but along the way, the Roman soldiers took it from Him and drafted Simon to carry it. The word “compel” in v. 21 means “to impress into public service,” and the soldiers had the legal right to do this (Matt. 5:41). When Mark wrote his Gospel, his readers would know Simon as “the father of Alexander and Rufus” (v. 21), well-known men in the church (Rom. 16:13). Simon’s humiliating experience led to his own conversion and that of his family. He came to Jerusalem for Passover and met the Lamb of God!

The narcotic drink that was provided would have deadened the pain, but Jesus refused it. He bore to the fullest the sufferings for our sins. Also, He had promised His disciples that He would not drink the fruit of the vine until He feasted with them in the kingdom (Matt. 26:29).

They crucified Jesus about 9 o’clock in the morning (v. 25) along with two thieves (Isa. 53:12; Luke 22:37). When the soldiers cast lots for His garments, they unknowingly fulfilled Ps. 22:18. When man was doing his worst, God was still in control and accomplishing His purposes. You would think that the people would have been hushed and reverent at a place like Calvary, but they were not; the mockery continued. “Save yourself!” has always been the world’s cry, but “Give yourself!” is the Lord’s command to us (John 12:23–28). Jesus was reviled by the passersby (v. 29), the leaders (vv. 31–32), the thieves (v. 32), and the soldiers (Luke 23:36–37). One of the thieves did trust Christ, however, and entered into His kingdom (Luke 23:39–43).

Mark records the miracles of the darkness (v. 33) and the rent veil (v. 38). The darkness reminds us of God’s judgment on Egypt (Ex. 10:22ff), and the rent veil announces that the way into God’s presence has been opened by the death of Christ (Heb. 10:1–25). Jesus was not murdered; He voluntarily gave up His spirit (John 10:11, 15). His cry (v. 34) echoes Ps. 22:1; in fact, Ps. 22:1–21 is a prophetic picture of our Lord’s death on the cross. Jesus was forsaken of the Father that we might never be forsaken.

Don't Be Afraid!

2010-10-18T11:01:00.002-05:00

Daily Bible Reading – Mark 12:1-13:37

The believers who first read Mark’s Gospel were being persecuted and were tempted to give up and compromise their witness. This version of the Olivet Discourse (Matt. 24–25) was just the encouragement they needed to remain faithful to the Lord. The sermon focuses on the last days and describes the first part (13:5–13), the middle (13:14–18), and the last part of the tribulation, leading up to the Lord’s return to the earth (13:19–27). But the sermon also gives us principles that apply to suffering saints in every age. Jesus issued four warnings for His people to heed in times of persecution and opposition. Today we will focus on the warning in verses 9-13: Don’t be afraid!

Times of persecution are times for proclamation, and we must not be afraid to declare the Gospel and acknowledge Jesus Christ as our Savior and Lord. The Holy Spirit helps those who walk with the Lord and sincerely want to glorify Him. This is seen many times in the Book of Acts.

Verse 10 is not a requirement for the coming of the Lord. Jesus was stating a divine determination and assurance: in spite of all that Satan does during the “time of Jacob’s trouble,” God’s Word shall be proclaimed and His will accomplished. Nor is v. 11 an excuse for shabby ministry! Preachers and teachers should study, meditate, and pray and not “trust” the Spirit to give them their messages at the last minute. Jesus is giving us encouragement for the difficult times when we face danger and do not know what to say.

The promise in v. 13 is not a condition for salvation, for it applies primarily to believers during the tribulation. “The end” in v. 7 refers to the end of the age, not the end of one’s life; and the meaning in v. 13 is the same. In every age of the church, true faith is always proved by faithfulness.

Have Faith In God

2010-10-17T00:01:00.000-05:00

Daily Bible Reading – Mark 11:1 – 12:44

“So Jesus answered and said to them, “Have faith in God. For assuredly, I say to you, whoever says to this mountain, ‘Be removed and be cast into the sea,’ and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says. Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.” (Mark 11:22-24)

Here the Lord uses the whole incident of the withered fig tree to underline the critical importance of faith as a means of removing obstacles. No matter how mountainous and monumental those obstacles might seem to be, God can remove them. Faith is the hand with which we reach out to God and that brings about the necessary change of circumstances. Faith does not have to be great because faith “as a grain of mustard seed” is all that it takes to achieve great ends. But faith has to be genuine and uncontaminated with doubt. And it has to be faith in God. God is quite big enough to remove any mountain. Often, He allows obstacles to arise to provide an opportunity for us to exercise faith and to provide a stage on which He can display His power.

The Transfiguration

2010-10-16T00:01:00.001-05:00

Daily Bible Reading – Mark 9:1 – 10:52

At the beginning of chapter nine the Lord gave a dazzling proof that God indeed does transform suffering into glory. He took Peter, James, and John to the top of a mountain, and there He revealed His glory. This event was a vivid confirmation of His words recorded in Mark 8:38 as well as a demonstration of the glory of the future kingdom. The message was clear: first the suffering, then the glory.

Moses represented the Law and Elijah the Prophets, both of which find their fulfillment in Jesus Christ. Moses had died and his body was buried, but Elijah had been raptured to heaven (2 Kings 2:11). When Jesus returns, He will raise the bodies of the saints who died and will rapture the living saints (1 Thess. 4:13-18). Jesus will one day establish His glorious kingdom and fulfill the many promises made through the prophets. Christ’s sufferings and death would not prevent God from establishing His kingdom; rather, by solving the sin problem in God’s world, the cross would help to make the kingdom possible.

The word transfigured describes a change on the outside that comes from the inside. It is the opposite of “masquerade,” which is an outward change that does not come from within. Jesus allowed His glory to radiate through His whole being, and the mountaintop became a holy of holies! As you meditate on this event, keep in mind that He has shared this glory with us and promised us a glorious home forever. According to Romans 12:1-2 and 2 Corinthians 3:18, believers today can experience this same transfiguration glory.

Jesus Healing

2010-10-15T00:01:00.000-05:00

Daily Bible Reading – Mark 7:1 – 8:38

Mark mentions very few of the miracles of Jesus. Here he tells of Jesus healing a man who has both deaf and mute. “Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him.” (Mk. 7:32) We see no indication that the man was born deaf. Possibly he became deaf, and his speech impediment was a natural result of his deafness. The Greek word that Mark used suggests that the man stammered so badly that he was practically dumb.

“And He took him aside from the multitude, and put His fingers in his ears, and fHe spat and touched his tongue.” (Vs. 33) We do not know why Jesus spat, probably into His hand, and then poked His fingers into the man’s ears and mouth. The word that Mark uses is a strong one. It literally means “to thrust.” The Lord has many ways of performing His miracles in people’s lives. Possibly He was indicating to the man, who could neither hear nor speak properly, what He was about to do – heal his afflicted members.

The spitting is most interesting. Just a few verses earlier, Mark records the Lord’s words: “the things which come out of him, those are they that defile a man.” Such was not the case with the Lord of Glory. Even His saliva was pure and charged with power. Later, men would spit on Him, demonstrating their utter loathing and contempt. When He spat, however, it was out of compassion and with the intent to heal.

What Caused Jesus to Marvel

2010-10-14T00:01:00.000-05:00

Daily Bible Reading – Mark 5:1 – 6:56

In Mark chapter 6 Jesus returns home after a spectacular and successful tour of ministry. As a rule, one has a sense of anticipation abut going home, especially to a place where one has had a happy childhood. Home is a place where one is loved, known, and accepted at face value, a place where one can take off one’s shoes and snoop around, looking for something to eat. Home is a place of a thousand memories. Home is where one walks down the street and sees old familiar sights and greets neighbors and acquaintances at every turn.

The Sabbath found Him in the synagogue in His usual seat and invited to teach. Of course, His fame had preceded Him. Even so, the people were not prepared for what they heard. They sat with their mouths open. They listened to the Lord Jesus as they had never listened to Him before. It slowly dawned on them that He was famous. Moreover, He taught with insight and authority. He presented old truths in a new light and stripped them of all of the encrusted tradition of the ages that the rabbis so loved. His teaching was full of illustrations drawn from everyday life. It appealed to the heart, the mind, the will, and the conscience. They had never heard such teaching before. And yet, “they were offended at Him.” (Mk. 6:3) Why? What had He done except good? What had He said except truth?

“And He marveled because of their unbelief.” (Vs. 6) There could not have been many things at which He could marvel. There was nothing for Him to marvel at in the stars, as awesome as they are. He knew them all by number (Ps. 147:4) and by name (Isa. 40:26). There was nothing for Him to marvel at, either, in that which awed the psalmist, the amazing complexity of our physical frames ( Ps. 139: 14-16). He had made us Himself and understood fully the nature of the cell and the mysteries of the genetic code. There was nothing for Him to marvel at in general human spiritual blindness. He knew far better than anyone did the totality of the Fall.

What made Him marvel was their unbelief. He had lived among them for thirty years. He had exhibited before them His perfect humanity. They had heard from all over Galilee stories of His deity and of the outpouring of supernatural power in miracle after miracle. Yet, when He stood before them, ready and willing to demonstrate His deity in mighty works, they stared Him down in cold, critical, and caustic unbelief. He marveled at that fact, at the hostility of His own hometown.

Blasphemy of the Holy Spirit

2010-10-13T00:01:00.002-05:00

Daily Bible Reading – Mark 3:1 – 4:41

In Mark 3:28-30 we find a passage where the Lord gives a terrible warning against blaspheming the Holy Spirit-an unforgivable sin. “Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation.”

God is not only a living God but also a forgiving God. Well He knows the terrible ravages that sin has wrought in our souls. Even as men spiked Him to the tree, He would pray, “Father, forgive them for they know not what they do.” So much of sin is rooted in our ignorance and so much of the rest of it in our impotence. Much of human wickedness results from human weakness. The Lord has pity on us. He forgives us, pardons us, and provides salvation for us. No matter what we have done or said, Calvary covers it all. That, of course, was why He came to earth in the first place.

Blasphemy against the Holy Spirit, however, is something else. Nobody can commit that sin today. It was a sin peculiar to those who lived when He lived and who heard His marvelous teaching for themselves. It was a sin reserved for those who saw His many matchless miracles, those who had looked into His eyes, experienced His grace, and felt His power. It was the sin of those who then - out of sheer malice, envy, hatred, and determined wickedness - accused Him of conspiring with the Evil One. Such a sin revealed a state of soul beyond the possibility of redemption, so it was unpardonable.

That was how Caiaphas and his crowd conspired against Jesus. They bought Judas and then brought the Son of God before their judgment seat. They mocked Him, abused Him, and falsely accused Him. They hired perjurers to distort His teachings. They condemned Him to death because He claimed to be who He was. They handed Him over to the Romans to be crucified. Then Caiaphas and his cronies sealed up His tomb - just in case. Worse still, when confronted with His resurrection, they bribed the guard to lie about that monumental, historic event and persecuted His disciples for proclaiming the truth that Jesus was alive from the dead and mighty to save.

Such was the sin of blasphemy against the Holy Spirit.

The Beginning of the Gospel

2010-10-12T00:01:00.001-05:00

Daily Bible Reading – Mark 1:1 – 2:28

Mark 1:1 starts off “The beginning of the gospel of Jesus Christ, the Son of God; As it is written in the prophets. . .” Mark tells us how it all began. Indeed, his gospel is frequently concerned with the beginnings of things. Each of the four evangelists begins at a different point in the gospel story. Matthew begins with the ancestry and birth of the long awaited Jewish Messiah. Luke begins with the birth of John the Baptist. John goes back before the beginning of time to the Lord's preincarnate existence as the Word. Mark's beginning is at a point later than all of the other gospels - with the actual ministry of John the Baptist.

The word that Mark uses for "gospel" is euangelion. It was used in the Roman world (which so attracted Mark) to announce that a new emperor had ascended the throne. That was supposed to be "good news." The Holy Spirit appropriates the word. A long-announced Savior had come, and that indeed was good news because this Savior would be both a Sovereign and a Servant.

Mark gives this long-awaited Messiah His proper title – “Jesus Christ, the Son of God.” The Jews needed some good news badly because God had not spoken to them for four hundred years, and terrible years they had been. It had all come down to the fact that, in Jerusalem, an Edomite monster of a man named Herod the Great sat on the throne of Israel. The Promised Land itself had dwindled in size and importance to a small and despised province in a vast and alien empire. Moreover, the land was ruled from Caesarea on the coast, a wholly Roman city. A pagan Roman governor (Pontius Pilate) presided over the local interests of a Gentile emperor (Augustus) in far-off Rome, and the emperor was demanding that divine honors be bestowed on him. It was all bad news for the Jewish people. Moreover, it was a mystery to them. Were they not the chosen people? Was not Palestine the Promised Land? Why had God been so silent for so long? Was there to be no end to their sufferings and humiliation?

But good news came at last! John the Baptist was its herald. John himself had been the subject of an ancient prophecy (Mal. 3:1; Isa. 40:3), and his coming marked a new beginning. The Messenger had come! The Messiah was on His way! God had invaded the planet, and things could never be the same again. The Messenger' task was to prepare the way for the coming King.

The Great Commission

2010-10-11T18:20:00.001-05:00

Daily Bible Reading – Matthew 27:1 – 28:20

Have you noticed the mountain scenes in Matthew? You have the Sermon on the Mount (chaps. 5–7), the Transfiguration (chap. 17), the Olivet prophecy (chaps. 24–25), the crucifixion on Mt. Calvary, and now the final meeting with the disciples on a mountain in Galilee. Note the “universals” in this passage where the Lord Jesus gives His disciples the “Great Commission”:

A. “All power” (v. 18, authority).

This was no more the humble peasant of Galilee, but the mighty Son of God! In His death and resurrection, He had conquered Satan, sin, and death. God had given all authority into His hands. In Matt. 4:8–10, Satan had taken Christ to a mountain and offered Him all the kingdoms of the world. Here on this Galilee mount, Christ proclaimed that He now had all authority and that Satan had been defeated!

B. “All nations” (v. 19).

“Teach” is actually “make disciples.” This is a commission to take the Gospel to all nations, and is a definite change from 10:5–6, where the commission was limited to the Jews only. Evangelism alone is not the commission; after people are won, they should be baptized, which suggests a local church fellowship. They should also be taught, which suggests the teaching and preaching of the Word of God. Please keep in mind that our commission is not simply “to win souls.” It is to “make disciples”—which includes winning them, bringing them into a Christian fellowship, and building them up in the faith. While we thank God for every Christian ministry that is true to the Lord and His Word, whatever is done should be tied to the local church.

C. “All things” (v. 20).

A disciple is a learner, and he is to be taught “all things whatsoever I have commanded you.” This includes the whole Word of God. Man is to live by every word of God (4:4). All Scripture is profitable (2 Tim. 3:16). The church that fails to teach people the whole counsel of God (Acts 20:27) is not obeying the Great Commission.

D. “Always” (v. 20).

What a tremendous assurance. “I am with you always!” In Matt. 1:23, He was called “Immanuel”—God with us, and here He reaffirms that name. He is with us through His Spirit, in His Word, by His providential care, and with His divine presence. This is the promise that carried Livingstone into the heart of darkest Africa and that encouraged and enabled messengers of Christ down through the years.

Matthew ends his Gospel with a responsibility on the part of the Christian: to take the Gospel to all people. Not all will be saved, but all deserve a chance to hear the Gospel.

Who Is Jesus?

2010-10-06T00:01:00.001-05:00

Daily Bible Reading – Matthew 16:1 – 18:35

Like it or not there is a fundamental question of life that everyone must come to grips with. Jesus first asked the question in a general way in Matthew 16:13, “Who do men say that I am?”

People were saying various things. Some, like Herod, said He was John the Baptist risen from the dead. Others, basing their opinion on the closing verses of the last of the Old Testament prophets, thought Jesus was Elijah (Malachi 4:5)

Because of a legend preserved by the Jews. Some people thought that Jesus was Jeremiah. According to the legend Jeremiah, by God’s command, had hidden the tabernacle, the ark, and the altar of incense in a cave on mount Pisgah. This cave would not be located until the time came for God to restore glory to Israel. Appended to the legend was a prophecy that Jeremiah would rise from the dead to reveal this cave and its contents.

The last group mentioned b the disciples were those who, having no certain view at all, suspected that Christ was “one of the prophets.” The disciples took no cognizance of the blasphemous view of the leaders of Israel who simply wrote the Lord off as an imposter.

Such were the various opinions men had of Jesus. The common people ranked Him with the holiest and greatest individuals in the nation’s history, but that would never do. To rank the Lord with other human beings, however honored, was to do Him grave dishonor. He is not to be compared with other men at all.

The Lord ignored the answer to the first question and asked His disciples the second question: “But who do you say that I am?”

Peter rose to the occasion. “You are the Christ, the Son of the living God.” The answer was marvelous in its conciseness and comprehensiveness. Peter acknowledged Jesus to be both human and divine; he recognized that the Son of man is the Son of God. By saying, “You are the Christ,” Peter put Him on the throne of Israel as the Lord’s anointed Prophet, Priest, and King. By saying, “You are the Son of the living God,” Peter put Him on the throne of the universe.

Peter’s great confession is the cardinal creed of the church. Jesus is the Christ. He is God’s own Son. He is the Messiah. He is God incarnate. He is truly man; He is God in essence and in substance.

The Law of the Sabbath

2010-10-04T00:01:00.000-05:00

Daily Bible Reading – Matthew 12:1 – 13:58

The resistance to the Lord became increasingly prominent and Matthew piled up the evidence against his own people, the Jews. The malice of the Pharisees centered on their disagreement with the Lord over the Sabbath. Indeed it was the Sabbath question that brought the Jewish authorities to their decision to get rid of Jesus.

The Sabbath and circumcision were the most important and sacred of institutions; they made a Jew a Jew. The Sabbath particularly was a distinctive of Judaism. No other people set apart one day in seven for worship of God, enjoyment of rest, and cultivation of the spiritual side of life. The rabbis hedged the Sabbath around with a thousand restrictions.

The Pharisees were now dogging Jesus' footsteps, looking for things to criticize. They pounced the moment the disciples began to pluck, husk, and eat corn on the Sabbath. The Pharisees did not accuse the disciples of stealing, because such gleaning was legal (Deuteronomy 23:25); they accused them of breaking the Sabbath. According to the rabbis, plucking corn constituted reaping, and rubbing corn in the hand was threshing. In their view both activities were illegal. The Lord's disciples, evidently with His approval, had violated the Sabbath.

The accusation followed at once: “Your disciples are doing what is not lawful to do on the Sabbath!” But the Lord kept every jot and little of the law. Never once in thought, word, or deed did He ever break a single commandment in letter or in spirit. Evidently then it was not a violation of the Sabbath to do what the disciples were doing. The problem was not that they were breaking the Sabbath, but that they were breaking the Sabbath rules of the rabbis. The rabbis elevated their traditions above God's Word. In answering the charge, the King took responsibility for what the disciples had been doing. If they had broken any of God's laws, He would have restrained them.

The Lord skillfully parried the accusation. “Have you not read...?" He asked (12:3). Jesus asked this question on six different occasions and referred to six different books of the Old Testament and seven different passages: Matthew 12:3 (Leviticus 24:69; 1 Samuel 21:6); Matthew 12:5 (Numbers 28:9-10); Matthew 19:4 (Genesis 1:27); Matthew 21:16 (Psalm 8:2); Matthew 21:42 (Psalm 118:22); Matthew 22:31-32 (Exodus 3:6). This is a significant illustration of our Lord's attitude toward the Word of God. He believed it, quoted it as authoritative, appealed to it without hesitation, knew it perfectly, and put His divine approval on it in all its parts. Those who detract from the Word of God are strangers to Christ.

The Lord drew the attention of the Pharisees to an incident in the life of David (1 Samuel 21:6). David and his followers were in flight from King Saul. They were hungry so they appealed to the high priest for bread. The only bread available was the sacred shewbread, which was placed on the table in the holy place of the tabernacle once a week. The bread was to be eaten by the priests and their dependents exclusively. However, the high priest (with a certain amount of hesitation) gave the twelve loaves to David and his men, and God's wrath did not descend. That took care of the Pharisees' objection to the disciples' eating what tradition said was unlawful food.

David's need was more important than a ritual, however authoritative. If God could thus set aside His ceremonial law, how much more could the Lord set aside rabbinic traditional law, which had no authority!

Commission of the Twelve

2010-10-03T00:01:00.001-05:00

Daily Bible Reading – Matthew 10:1 – 11:30

In Matthew chapter ten we have the account of the Lord Jesus calling out His twelve disciples and empowering them to serve in the kingdom of God. Verse eight has this special commission which was uniquely given to them: “Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give.” The apostles were empowered to back their message with miracles – the same kind of miracles that Jesus performed. They were to heal the sick, cleanse the lepers, raise the dead, and cast out demons.

This is not our work. We have no commission to heal the sick miraculously or to raise the dead. Those who claim to have the gift of healing today are deceived and in turn deceive others. If they wish to convince us that they have this commission, let them give us clear, unequivocal evidence that they have the power to raise the dead; let them raise the dead. Jesus did. Peter did. Paul did. When the gospel was still being backed by signs as a last call to the Jewish nation, healing, exorcism, and resurrection were all in evidence.

At issue here is not divine healing. All healing is from God. It is possible for God to heal us with or without the aid of a doctor. But we have no ground for claiming healing as our right. There are no divine healers today. If there are, let them go to where the sick are - to hospitals. Let them go where the dead are - to cemeteries.

Matthew 10 speaks of a special commission, for a special ministry, to a special people, at a special time, in a special place, and for a special purpose. Miracles were the credentials of the King's ambassadors on the dawn of what could have been the kingdom age. There was to be no failure. The command to perform miracles was authoritative and left no room for hedging, special effects, manipulation, sleight of hand, mass psychology, hypnotism, and fraud.

Judge Not Lest You Be Judged

2010-10-02T00:01:00.000-05:00

Daily Bible Reading – Matthew 7:1 – 9:38

In 7:1 we are told not to judge other people. The principle needs to be understood in the light of other Scripture passages that tell us we are to judge certain things. Our understanding is also modified by studying the Lord's choice of words and the context in which the principle is stated.

Other Scripture passages indicate that the Lord's prohibition does not include judgment by civil courts, which are necessary in the control of crime in a sinful world (Titus 3:1-2; Hebrews 13:17; 1 Peter 2:13-15). Neither does the prohibition include judgment by the church of those within its fellowship who are disorderly or embrace false doctrine (Matthew 18:16-17; 2 Thessalonians 3:6,14; Titus 3:10). And the Lord did not forbid individuals to make judgments regarding those who do wrong (Matthew 7:15-16; Romans 16:17; 1 Corinthians 5:11; 1 John 4:1). What the Lord prohibited is a critical, faultfinding spirit that prompts us to condemn people without the facts and without remembering our own vulnerability.

In Matthew 7:1 the word translated “judge” is krinö. Since it is translated some ten different ways in the New Testament, context is an important factor in determining the word's significance in a particular passage. We can determine that here the Lord did not say “Judge not” in the sense of forbidding us to distinguish between this or that, for in the same context (7:6) He told us to be discriminating. He used the expression to warn us against coming to adverse conclusions about people in a condemning way. He warned us that if we foster a critical spirit toward others, we will reap what we sow. We can expect to be judged and condemned by others in the same way and to the same extent that we judge and condemn them.

We Are So Blessed. . .

2010-10-01T00:01:00.001-05:00

Daily Bible Reading – Matthew 5:1 – 6:34

The sayings in Matthew 5:3-12 comprise eight beatitudes, which are in stark contrast to the eight curses that bring the Lord's public ministry to a close (Matthew 23). The first three beatitudes deal essentially with what we are. What we are is infinitely more important than what we do. We do what we do because we are what we are. The word "blessed," which introduces each beatitude, is a translation of makarios, which literally means "happy." Here then is the Lord's recipe for a happy life, a happy death, and a happy eternity. His words strike at the roots of all human philosophy. The unregenerate person is unable to understand how the truths expressed in these beatitudes can be the basis for happiness.

At the beginning of the beatitudes we read, “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” The first demand then is for genuine humility, for the sense of utter spiritual destitution that is awakened by the Holy Spirit when a person sees his nothingness before God. Isaiah cried, “Woe unto them,” when he poured the passion of conviction on Israel (Isaiah 5:8-23), but when he found himself in the presence of a holy God he cried, “Woe is me” (6:1-5). A sense of God's presence deals instantly with the haughty spirit that is so much admired by the world.

While the first beatitude has to do with what we are in our spirits when the Holy Spirit begins His work and leaves us stripped and humbled in the presence of God, the second one has to do with what we are in our souls when our spiritual nakedness and bankruptcy are revealed. We are plunged into sorrow for sin. The sorrow is for our sin and the sin we see all around, sin that breaks God's heart as well as His laws, sin that breaks our hearts too. Those who thus mourn are promised comfort.

The third beatitude indicates that there is a blessing in store for those who are patient in relation to their circumstances: “Blessed are the meek: for they shall inherit the earth.” Meek not weak. Moses was meek (Numbers 12:3). The Lord Jesus was meek (Matthew 11:29). No one would describe either as weak. To be meek means to be gentle, patient, not given to anger or resentment. The Lord manifested meekness when He rode in triumph into Jerusalem on an ass's colt instead of on a war horse.

Meekness is a quality not much admired by the world. The world thinks that a meek man is spiritless, spineless, and servile. But Jesus promised the meek that “they shall inherit the earth.” Augustine warned, “Do you wish to possess the earth? Beware then lest it possess you.” In God's wisdom the cross comes before the crown-and that kind of wisdom is foolishness to men (1 Corinthians 1:18-20).

The fourth beatitude tells us that we are to aim at being righteous. We are to “hunger and thirst after righteousness.” A person who is desperately hungry or thirsty can think of nothing else. Hunger and thirst are the most basic and demanding drives of our physical nature. No one can ignore them for long. Happy is the man who has an equally strong desire to be like God.

Immanuel - God With Us!

2010-09-30T00:01:00.000-05:00

Daily Bible Reading – Malachi 4:1 – Matthew 4:25

We have now come in our Bible reading the gospel of Matthew. The key verse of this gospel is found in verse 23 of chapter 1: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”

The prophecy quoted in Matthew 1:23 was made by Isaiah. In its original context it was made to wicked King Ahaz at the time the Syro-Ephraimitic alliance was forged against him and he in his abysmal folly decided to appeal to the Assyrians for help. He might as well have asked a cat to come and keep peace between a couple of canaries. Isaiah had warned Ahaz against such a suicidal course and had offered him the opportunity to request a sign to encourage his faith. Ahaz had stubbornly refused to request a sign, but he had been given one anyway, the one Matthew quoted (Isaiah 7:14).

Much debate has centered around this prophecy regarding a virgin giving birth to a son. Whatever men may or may not believe about Isaiah's words, the fact that Matthew included them here shows what the Holy Spirit's intention was. He quoted Isaiah's words as a prophecy of the virgin birth of Christ.

The virgin birth of Christ is not an optional article of faith. It is essential to the gospel. If Jesus was not virgin-born, He had a human father. If He had a human father, He was not God. If He was not God, the Bible is false, Jesus Himself was deluded, and we have no adequate Savior from sin. If Jesus was not God manifest in flesh, the life that was surrendered on the cross was only a human life and could never have taken away the sin of the world. As man, He could only have given a life for a life. As God, He laid down an infinite life that was more than sufficient to redeem any number of finite lives.

"They shall call his name Immanuel," quoted Matthew, "God with us." That should settle the debate. The One who was brought forth into the world by the virgin Mary was God-God manifest in the flesh.

The angel's words must have been music from Heaven in the soul of Joseph. Surely his only regret was that he had ever doubted Mary in the first place. But all doubts were laid to rest now.

God the Father

2010-09-29T00:01:00.000-05:00

Daily Bible Reading – Zechariah 12:1 – Malachi 3:18

The Lord of hosts is the characteristic name of God in the book of Malachi, where it occurs twenty-four times. In 1:6 the Lord of hosts revealed another of His names: Father. “A son honors his father, and a servant his master: if then I am the Father, where is My honor? And if I be a Master, where is my reverence? Says the Lord of hosts to you, priests, who despise My name.”

The greatest name for God in the Bible is Father. It occurs only rarely in the Old Testament, but it was characteristic of our Lord to call God Father. In John's Gospel alone the name occurs more than one hundred times. In the Lord's first recorded utterance on earth he used the name Father (Luke 2:49). Jesus used the name in Gethsemane and at Golgotha. It was still on His lips when He emerged from the tomb (John 20:17). In His last recorded utterance on earth, He used that matchless name (Acts 1:7) God, by referring to Himself as "Father" in Malachi 1:6, seems to have been preparing the ground for the full-orbed revelation of Himself as Father in the New Testament.

God had loved Israel as a father loves his son (Exodus 4:22). Even on the purely human level a son owes reverence to his father just as a servant owes fear to his master. Since God had proved Himself to be the Father of His people, was He not entitled to His honor? Or taking the lower ground, as their Lord and Master was He not at least entitled to their fear? When God asked Israel these questions, the people simply shrugged them off. “In what way have we despised Your name?” they said.

The prophet challenged the priests particularly. They of all people, called and consecrated as they were to handle holy things, should have reverenced God's name and by their words and example sanctified His name in the sight of the people. It is bad enough when an ordinary believer brings dishonor to the name of God; it is far worse when one of His chosen and anointed ministers disgraces that name. “You have given great occasion to the enemies of the Lord to blaspheme,” said Nathan in summing up God's indictment of David (2 Samuel 12:14). The priests' simplest, most basic, most bound duty was to honor God, so God took a serious view of their behavior that dishonored Him.

Zechariah's Vision of the Messiah

2010-09-28T00:01:00.000-05:00

Daily Bible Reading – Zechariah 7:1 – 11:17

Focusing on the tribulation in chapter 10, the prophet wrote, “The Lord of hosts has visited his flock” (10:3). The purpose of the Lord's visit will be to transform His people from sheep into war horses. Our generation has had a preview of this transformation as Israel has emerged as a powerful military democracy. The world has been astonished because for centuries it has seen the Jews as meek people bowing supinely to every tyrant that came along. Under the Nazi regime, Jews from all over Europe were lined up to be herded like sheep into boxcars; with little struggle or protest they were shipped off to concentration camps.

Today's Israelis have transformed themselves into war horses by building the toughest, most advanced, and most disciplined fighting force in the Middle East. Thrashing the Arabs again and again, the Jews have served notice to the world that they do not intend to be pushed around anymore. They have the weapons, technology, and willpower to make any tampering with them a very costly undertaking. In the end times when the Russians invade Israel, the Jews will give them a severe mauling. Israel now has nuclear weapons and in an extremity would not hesitate to use them.

True, Zechariah saw judgment coming and the Jews armed to fight their foes, but he also saw Jesus coming: “Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together” (10:4). In this verse the prophet used the phrase “out of him” three times to describe the Messiah and once to describe those the Messiah will cast out.

When the Messiah returns, there will be no more defeat. God's people will be “as mighty men, which tread down their enemies in the mire” (10:5). When the Messiah returns, there will be no more division. God promised, “I will strengthen the house of Judah, and I will save the house of Joseph” (10:6a). The Hebrew nation will no longer be divided into the rival kingdoms of Israel (Joseph) and Judah. The repatriated Jewish people of the last days will form one united nation.

When the Messiah returns, there will be no more dispersion. God said of the Hebrews, “They shall be as though I had not cast them off” (10:6b). There will be nationwide rejoicing among the redeemed Jewish remnant and, basking under the smile of God, their numbers will greatly increase.

Apocalyptic Visions of Judgment

2010-09-27T00:01:00.000-05:00

Daily Bible Reading – Zechariah 1:1 – 6:15

Zechariah 6:1-8 is the last of ten visions in this first half of the book. Zechariah saw four chariots coming out from between mountains of brass. Horses were harnessed to the chariots. The first horses were red, the next were black, the next were white, and the last were dappled and strong. The prophet was told that the chariots and horses depicted “the four spirits of the heavens, which go forth from standing before the Lord of all the earth.” (6:5)

The interpretation of most apocalyptic visions is difficult and this one is not easy. It would seem, however, that the chariots are war chariots. The colors depict war (red), victory achieved by means other than war (white), famine and death (black), and various judgments (spotted and strong). In Scripture, brass is a symbol of judgment, so the mountains of brass stand for judgments that have been accumulating for a long time. The horses are spirits sent from God to achieve His purpose on earth. The terrifying ministry of these angelic beings embraces all the earth, but the North is especially deserving of God's judgment. His Spirit has been particularly provoked by something in that area.

Many commentators take the expression "the north country" as a reference to Babylon and look for a fulfillment of the vision in Babylon, Greece, and Rome. Other scholars, who are probably closer to the mark, match the colors in the vision with the four horses of the apocalypse. The number four is the number of the earth: four seasons, four points of a compass, four elements (earth, air, fire, and water). Four angels imprisoned in or near the Euphrates are to be released under the sixth trumpet. Four angels rule the four winds of heaven. (See Revelation 6:1-8; 9:14; 7:1.)

Whatever the correct interpretation may be, the focus of the vision is surely on the end times. The special emphasis on the North probably relates to Russia and its role in end-time events. Its militant atheism, global ambition, ruthless persecutions, and vicious anti-Semitism lead one to believe that perhaps no other nation has so greatly provoked God. Indeed, He says that when Russia invades Israel in the last days, “My fury shall come up in my face” (Ezekiel 38:18). This invasion most likely takes place under the sixth trumpet after the four spirits imprisoned at the Euphrates are released. God's spirit will be "quieted" after Russia has been judged.

Since the antichrist will inherit Russia's land and her uncompromising hatred of God, the prophecy of the chariots may have a further fulfillment in the events that lead to the downfall of the antichrist.

Some scholars think that "the north country" is Babylon. If so, the end-time fulfillment of the prophecy will be the overthrow of rebuilt Babylon, which will be the antichrist's economic capital. There will be rejoicing in Heaven over the destruction of both the Babylonish city and the Babylonish system (Revelation 18:2; 19:1-7).

Haggai

2010-09-26T00:01:00.000-05:00

Daily Bible Reading – Zephaniah 1:1 – Haggai 2:23

Haggai preached the word of God to the people of Israel who had come back to the land after the Babylonian captivity. The foundation of the Temple had been laid, but then the work had stopped. The people needed to be stirred from their lack of concern for the things of God.

Haggai's burning desire was to stir his people out of their lethargy and materialism so that they would resume their work on the temple. It was obvious to him that Jewish spiritual life could not survive the pressures of the contemporary environment or the pressures of coming events without this great anchor for the faith. How right he was! Once Alexander the Great loosed Hellenism on the world, the Jews would need all the help they could get to prevent extermination and assimilation from destroying them. If they could not withstand mere materialism, how could they hope to withstand fierce persecution and fascinating philosophies? If they could not be victorious over the footmen, how could they battle with horsemen? Haggai had enough sense to see that they could not. First things first was the essence of his message.

God Is Still on the Throne!

2010-09-25T00:01:00.000-05:00

Daily Bible Reading – Nahum 2:1 – Habakkuk 3:19

We can hardly imagine what the world will be like at the end of the apocalyptic judgments. Wars, famines, pestilences, earthquakes, and tornadoes will leave the world a shambles. There are hints of nuclear war in the book of Revelation, and ecological disasters of global magnitude can be inferred from various passages. Climatic changes are already heralding what is to come. The earth will need to be renewed and only the Creator can do that.

Habakkuk saw all creation convulse with birth pangs as a new millennial age was born. He saw mountains trembling, upheavals in the earth, and changes in the sky. “You divided the earth with rivers,” he wrote in 3:9b.

At the actual time of the Lord's return to reign, the whole world will be gathered in hostile armies at Megiddo. East and West will glower at one another, determined to decide once and for all who will rule the world. However, both sides will have one thing in common: a hatred of both the Jews and those who would join the great company of martyrs mentioned in Revelation 7 and 6:9-11. The Lord will break through the clouds and annihilate the millions massed against Him at Megiddo. Seeing the future as though it were already in the past, Habakkuk exclaimed, “You marched through the land in indignation; You trampled the nations in anger.” (3:12).

The prophet continued, “You went forth for the salvation of Your people” (3:13). He was indicating that the Lord will return just in time to rescue beleaguered Israel-just when the Jews are at the end of their resources and facing extermination.

When the ecstatic apocalyptic vision faded, the prophet was left weak and shaken: “When I heard, my body trembled; my lips quivered .... Rottenness entered my bones, and I trembled in myself” (3:16). He had come back down to earth, back to the present, back to a land that was still a pawn in the chess game of the superpowers, back to a land that was weakened by its own sins. Habakkuk now knew that his homeland was to be overrun by the Chaldeans. But trust in the promises of God banished terror. The prophet prayed that he “might rest in the day of trouble” when the invasion takes place.

Habakkuk had seen the havoc that would be wrought by the enemy-vineyards, olive groves, and fig trees destroyed and farms emptied of livestock. Yet he was able to say, “I will rejoice in the Lord, I will joy in the God of my salvation. The Lord God is my strength, and he will make my feet like deer’s feet, and he will make me to walk upon my high hills” (3:18-19). All his doubts had been removed. His problem had been swallowed up by praise. God was still on the throne!

What Does the Lord Require of You?

2010-09-24T00:01:00.000-05:00

Daily Bible Reading – Micah 4:1 – Nahum 1:15

The pagans were more easily instructed than God's chosen people. Micah emphasized his point by referring to a fragment of history. He mentioned an incident, hitherto unrecorded but evidently known, concerning Balaam (the hireling prophet of Mesopotamia) and Balak (the king of Moab), who offered Balaam a reward if he would curse the people of God (Balaam and Balak's story begins in Numbers 22). Sometime during their acquaintance Balaam and Balak engaged in the conversation recorded here by Micah. The dialogue may well have been part of the oral tradition of the Jews or it may have been revealed directly to Micah by the Spirit of God.

Speaking to the prophet on his payroll, Balak asked in effect, "What will the Almighty take in order to overlook my sins?" Then like a man bargaining in an eastern marketplace, the king began to make his bids: "Shall I come before him with burnt offerings, with calves of a year old... with thousands of rams, or with ten thousand rivers of oil [a Nile, a Tigris, a Euphrates of oil]? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" (6:6-7) Truly if salvation could be purchased or earned by sacrifice or religious rites, Balak would have been saved.

In one of his mysterious flashes of genuine spiritual discernment, the pagan Balaam swept the offers aside and said in effect, "My lord king, God's salvation is not for sale. And even if it could be purchased, it could not be bought with the currency you have offered. If your majesty wants divine favor, try a different medium of exchange."

Micah described a better currency: he told us what to do to please the Lord. First, offer Him a life of transparent honesty. In Micah's words, "Do justly" (6:8). Always do unto others what you would want them to do unto you. Live a life beyond reproach. In every social contact, be fair, good, and honest.

Second, offer Him a life of tender humanity. In Micah's words, "Love mercy." Remember that the merciful will receive mercy. In thought, word, and deed, always show mercy.

Third, offer Him a life of true humility. In Micah's words, "Walk humbly with your God." Walk as Enoch and Noah did. Do not be proud-like Lucifer. Always esteem others better than yourselves.

Returning to the conversation between Balak and Balaam, we can hear Balaam continuing, "If salvation were by works, you would earn your right to Heaven by offering God a life of transparent honesty, tender humanity, and true humility. That would be His irreducible minimum price. He would accept no less."

Micah 6:8 has been called "the greatest saying of the Old Testament."' The context is Micah's pleading with the Jews to repent and no statement could have been more calculated to bring home to them their dreadful shortcomings and desperate need.

A Fishy Story

2010-09-23T00:01:00.001-05:00

Daily Bible Reading – Jonah 1:1 – Micah 3:12

As a Hebrew and as a successful prophet, Jonah thought he knew God, but he did not know Him nearly as well as he thought he did. He did not know God well enough to grieve over sin the way God grieves. Neither did he know God well enough to rejoice over the repentance of sinners the way God rejoices. Jonah had great difficulty accepting the fact that God loved Gentiles just as much as He loved Jews and the fact that He loved the cruel and oppressive Assyrians just as much as He loved him.

Some scholars believe that Jonah, the first apostle to the Gentiles, was already an old man when he was called to preach to Nineveh. He lived in the northern kingdom of Israel and was a native of Gath-hepher, a Galilean town located three or four miles from Nazareth. Thus the Pharisees' sneering claim that "out of Galilee arises no prophet" (John 7:52) was simply not true.

Since Jonah is referred to as "the son of Amittai" in 2 Kings 14:25 as well as in Jonah 1:1, the identification is solid and the prophet's historicity is settled. Jonah was a contemporary of King Jeroboam II of Israel, who reigned from about 790-750 B.C.

The Lord Jesus believed that Jonah was an actual person and that his experience in the belly of the great fish was authentic (Matthew 12:40). Indeed he is the only prophet to whom Jesus directly likened Himself. He said that Jonah's experience was an illustration of His death, burial, and resurrection and that "as Jonas was a sign unto the Ninevites, so shall also the Son of man be to [His] generation" (Luke 11:30). (Jesus' generation was as grieved and angry over the faith and repentance of those to whom the resurrection of our Lord was proclaimed especially when Gentiles began to respond to the gospel-as Jonah was over the repentance of the people of Nineveh.) Note also that the Lord referred to Jonah in the same context in which he referred to Solomon and the queen of Sheba, thus placing Jonah on the same level of historical fact (Matthew 12:42).

Since Christ took the book of Jonah literally, any attack on the book is an attack on the deity of Christ and is not to be countenanced by people who love the Lord. We need not trouble ourselves about the unbelieving theologians' contention that the book is a combination of allegory and myth.

To Jonah "the word of the Lord came"! This and similar expressions occur seven times in his book (1:1; 2:10; 3:1,3; 4:4,9,10). Again and again we read, "God said," but the liberal says He didn't. God speaks truth, and the liberal is a liar.

The book of Jonah records the greatest missionary success story in history. Never, in all the annals of Israel and the church, has such a monumental work been done for God on foreign soil, with a Gentile people, in a single day (Jonah 3:4-5).

Amos' Five Visions for the Nation

2010-09-22T00:01:00.001-05:00

Daily Bible Reading – Amos 6:1 – Obadiah 1:21

In the closing part of his message, Amos beholds five visions, and from these visions he discovers what God will do to the nation. (1) Vision of Locusts (7:1–3)—The locusts are about to destroy the crop, but Amos intercedes and the Lord stops them. (2) Vision of Fire (7:4–6)—An awful drought overtakes the land; the prophet prays, and God delivers the land. (3) Vision of the Plumb line (7:7–9)—The Lord stands beside (not “upon”) the wall and tests it to see if it is straight. God is measuring Israel, and she does not conform to His Word; therefore, judgment is coming. At this point in the message, the “state priest” Amaziah could take no more, and he interrupted, “You are not patriotic! Take your soapbox and go back to the hills to preach.” Amos was not afraid. He told the false priest, “God called me to preach, and I must obey. As for you, Amaziah, you will pay for your compromise and sins, because your wife will become a harlot and your family will die by the sword.”

(4) Vision of the Summer Fruit (8:1–14)—We must take a brief lesson in Hebrew to understand this vision. The Hebrew word for “summer fruit” is hayitz, and the word for “end” in v. 2 is hatz. These words look and sound alike, and Amos used one to lead to the other. “The end is come! Israel, like summer fruit, has ripened for judgment.” Again in vv. 4–14 the prophet names the sins of the people: robbing the poor of their homes (8:4); complaining about holy days interfering with business (8:5); setting excessive prices that hurt the poor (8:6). God warns that He will send His wrath upon the people, not only in natural calamities, but in a famine for the Word of God. They would not listen to the Word when they had the opportunity; therefore, He will take His Word away from them. In that day their idols at Dan and Beersheba will do them no good (8:14).

(5) Vision at the Altar (9:1–10)—Now Amos sees the Lord Himself, and not some symbol. Why is God at the altar? Because judgment begins at the house of the Lord (1 Peter 4:17). The people had been outwardly religious, but they were not sincere from the heart. God orders the doorposts to be broken—and the roof caves in. Verses 8–9 summarize what God plans to do. He compares the coming judgment to the sifting of grain (see Luke 22:31–34). The good seed (true believers, the believing remnant) will be saved, but the chaff will be burned up.

Amos closes on a note of victory, for in 9:11–15 we have the promise of future restoration. Verses 11–12 are quoted in Acts 15:14–18 at the first church conference. Today God is calling out of the nations a people for His name, the church; but when the church is completed, then He will return and restore the tabernacle (house) of David and establish the Jewish kingdom. The land will become fruitful again, and the people will be blessed forever.

A Fig Picker from Tekoa

2010-09-21T00:01:00.005-05:00

Daily Bible Reading – Amos 1:1 – 5:27

Having announced judgment to the nations, Amos now looks within the hearts of the people and explains why this judgment is coming. Remember that Israel was enjoying a time of peace, prosperity, and “religious revival.” People were attending religious services and bringing generous offerings. But the true servants of God do not look at the outward appearance; they look at the heart. In these chapters, Amos delivers three sermons, each one prefaced by, “Hear this word” (3:1; 4:1; 5:1).

A. A message of explanation (3:1–15).

“How can our God send judgment upon us?” the people were asking. “Are we not His chosen people?” But that was the very reason for the judgment. Where there is privilege, there must also be responsibility. Verses 1–2 make this clear. Amos is using an argument from cause and effect. If two people are walking together, they must have made an appointment (v. 3). If a lion roars, he has prey (v. 4). If a bird is in the trap, somebody set the trap (v. 5). If the trumpet sounds, calamity is near (v. 6). If the prophet is preaching, then God must have sent him (v. 7). Then Amos announces that the Assyrians are coming to destroy the nation (vv. 9–15), and the lovely services at Bethel will not hold them back. Alas, the summer houses and winter houses (what luxury!) will all be destroyed.

B. A message of accusation (4:1–13).

The fearless prophet “starts meddling” now and begins to name sins. He calls the women living in careless luxury “fat cows of Bashan.” See them telling their husbands to bring them more drinks. Amos is not impressed with the religion at Bethel; to him it is just another sin on their records. God had sent his warnings to them (vv. 6–11), but they would not listen. He had taken the best of their young men to die in war (4:10), but still the nation did not repent. God would no longer use natural calamities. Now He would come Himself (v. 12). “Prepare to meet your God.”

C. A message of lamentation (5:1–6:14).

Amos weeps as he contemplates the judgments coming to his nation. Verse 3 suggests that 90 percent of the people will die. Note the repetition of the word “seek” (5:4, 6, 8, 14). “Don’t seek religious services; seek the Lord!” There were some in the nation who were saying, “The day of the Lord will come and then God will deliver us” (5:18–20). They did not realize that the Day of the Lord would be a time of judgment for them as well as for their enemies. They are like Christians today who “long for” the return of Christ, yet may not be prepared to meet the Lord. In 5:24 we have the key verse of the book; read “justice” instead of “judgment.” Amos longed to see the nation obeying God and executing His justice in the land. In chapter 6 Amos continues to weep over the sins of the people: indifference and indulgence (vv. 1–6); injustice, immorality, and idolatry (vv. 7–14). “At ease in Zion”—what a description of some believers today!

The Day of the Lord

2010-09-20T00:01:00.000-05:00

Daily Bible Reading – Hosea 14:1 – Joel 3:21

“The day of the Lord!” “The day of the Lord!” Like the drumbeat of doom, the measured tread of marching feet, or the refrain of a song, this phrase occurs again and again in the book of Joel. “The day of the Lord” is Joel’s signature tune, the dominant color on his canvas of catastrophe.

Joel loomed up mysteriously in the biblical record. Beyond his name and his father’s name, which distinguishes the prophet from a dozen other Joels in Scripture, his personal history is conjecture.

Most are familiar with Joel's great prophetic statement that we identify with the day of Pentecost:

And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions .... And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come. And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered. (2:28-32)

On the day of Pentecost, Peter quoted this prophecy. "This is that which was spoken by the prophet Joel," he said, explaining to the assembled crowds in Jerusalem the remarkable phenomenon of speaking in tongues (Acts 2:16). The church was born that day, but what happened then was only a partial fulfillment of Joel's prophecy, which is also clearly linked with "the great and the terrible day of the Lord" (2:31). The prophecy will be completely fulfilled during a revival after the rapture of the church.

The greatest spiritual revival of all time has not yet taken place. We learn about it in Revelation 7, which says that enormous multitudes will be saved as a result of the witness of the 144,000 Hebrew evangelists. These converts will not be in the church of course, but they will be in the kingdom. A fresh outpouring of the Holy Spirit will energize this revival and there will probably be a fresh bestowal of the sign gifts. If so, the restored gift of tongues will be identical to the gift bestowed on the day of Pentecost, when all the people heard the gospel preached in their native languages and local dialects. Such speaking in tongues is afar cry from the modern phenomenon, which is unscriptural and a counterfeit.

Cold Water Prophet

2010-09-19T00:01:00.000-05:00

Daily Bible Reading – Hosea 8:1 – 13:16

It seems that at a time when the land was relatively peaceful, Hosea saw the Israelites singing, dancing, and feasting. Apparently he put an abrupt end to the festivities, or at least poured cold water on their merriment, for he said, “Do not rejoice, O Israel, with joy like other peoples, for you have played the harlot against your God.” (9:1). (Hosea must have been about as popular as a skunk at a Sunday school picnic!) Other nations derived joy from their pagan celebrations because they knew no better. Their sin was the sin of ignorance. They had not changed their gods as Israel had done.

Israel had no reason to rejoice, for judgment was on the way. With both Egypt and Assyria posing a threat to the Israelites, Hosea prophesied, “They shall not dwell in the Lord's land” (9:3). This statement is one of the numerous passages in Scripture that speak of the whole land of Israel being the Lord's. Judah and Israel were only tenants, who would be expelled if they ignored and defied the terms of the contract that allowed them to live in the land. The countdown to the day of judgment had begun. The peace and calm were only the lull before the storm. “The days of visitation are come,” thundered the prophet (9:7).

Since the blind folly of the people was aggravated by their "prophets" and "spiritual leaders," Hosea added, “The prophet is a fool, the spiritual man is mad [or, raving mad is the man of the spirit].” The frantic prophetic ecstasy experienced in King Saul's day (1 Samuel 10:11-12; 19:20-21) had turned to delirium, fanaticism, and demonic utterance. That is why the New Testament hedges transitional gifts (such as prophesying and speaking in tongues) with strict rules, prohibitions, and warnings. Such ecstatic gifts are easily imitated by evil spirits, and when exercised apart from the Holy Spirit's restrictions, must always be highly suspect. They come from a counterfeit source.

Rather than doubt the inspiration of the lying prophets, however, the people of Hosea's day believed their lies to be divinely inspired. People today are the same; they crave extra-Biblical pronouncements, accept them uncritically, and are deceived. Listening to such messages only leads to bewilderment and confusion.