"This is my Son..Delight of my Life."

I'm reading in Matt 3.17, this morning where God's voice speaks, as the Holy Spirit in the form of a dove, descends upon Christ after he is baptized.  God says (The Message paraphrase):  This is my Son, chosen and marked by my love, delight of my life. 

I love that.  Christ, the Son, is the delight of God, the Father.  How much more painful then, the passage becomes when Christ cries out at the cross, "My God, my God, why hast thou forsaken me?"   The one who delighted in him, had to turn his back upon him...and he was innocent.  It was done for us.

This is the depths to which Christ went for us.  Freely.  He became a curse for us, so that God might delight in us.  Ponder the depths of that truth.

Pitching Your Tent in the Land of Hope

I'm reading The Message this year in my devotional time.  What I've read of it, I've really enjoyed.  Eugene Petersen has a real knack for Bible paraphrase.  It's going to be a great year of devotions [sure I missed them yesterday and had to catch up today...].

I was really struck by the paraphrase of Acts 2.26:  I've pitched my tent in the land of hope.  This is Peter's great sermon at Pentecost where he is quoting David.  I love the imagery here, as he essentially invites them to pitch their own tents in the land of hope.  I think it is telling what David says here.  He doesn't say that he has pitched his tent in the land of certainty [ESV - my flesh also will dwell in hope], but in the land of hope.

This, after all, is the lot of the follower of Christ in this life.  We live in hope.  Perhaps the best definition of hope in this context is: a person or thing in which expectations are centered.  We pitch our tents in the land of hope in Christ!  It is a good place to pitch our tents.

Have you pitched your tent in the land of hope?

Calling Good, Evil; and Evil Good

Malachi rebukes the people for perversely twisting the character of God by saying that what God calls evil is really in fact, good; and what God calls good is really evil.  It is one thing to know what is good and not do it. It is a whole new level of depravity when one says that everyone who does evil is really doing good.  A people who turn to this level of depravity cannot last long without suffering judgment.

Which is interesting because in the same breath, these same people say, "Where is the God of judgment?"  I don't see him.  I don't see the wicked punished [which is full of irony, because as they say this, they don't recognize that THEY are wicked and deserving God's judgment].  Of course judgment will come.  It always does.  God's character is such that he would be unjust if he allowed wickedness to go unpunished.  The fact that it is not here now, at this moment in time; or that one cannot see judgment, is no indication at all that God will not bring judgment.

Indeed, it is most likely an indication of mercy; God is giving you more time to repent before he brings judgment.

“Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the Lord, And he delighteth in them; Or, Where is the God of judgment?” (Malachi 2:17, KJV 1900)

"I Am He" - Word and Power

I'm thinking about the implications of John 18.5-6 this morning.  The soldiers and chief priests come to arrest Christ.  Christ asks them whom they are seeking.  They answer: "Jesus of Nazareth."  He answers:  "I am he."

John records what happened:  "As soon then as he had said unto them, "I am he," they went backward and fell to the ground" (John 18.6; KJV). 

Word and power.  Christ spoke; the powerful fell. 

Do we need to fear authority that opposes God when we are on the side of word and power?  No.

May we live our lives in the security of and reliance upon Christ and his word and his power.

The Lamb Shall Overcome Them

“These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.” (Revelation 17:14, KJV 1900)

I'm reading in the book of Revelation this morning (SLC airport cooling my heels in a 3.5 hour sit!?!).  I love the certainty of the Scriptures when it comes to the end of history.   Here, when the Lamb of God who takes away the sins of the world goes up in battle against the titanic forces of evil, we find out the end result:  "The Lamb shall overcome them."  Not: "The Lamb might overcome them" or "We are very hopeful that the Lamb will overcome, but: "The Lamb shall overcome,"  Certain.  Sure. 

And so history will come to an end.  Christ wins.  Satan loses.

There are no Vineless Branches (that produce fruit)

Thinking about John 15.5 this morning: "I am the vine, ye are the branches; He that abideth in me and I in him, the same bringeth forth much fruit; for without me, ye can do nothing" (KJV).  Christ says: "There are no vineless branches that produce fruit." 

The essential thing for a branch is a vine.  It is only through the vine that a branch can sustain both its own life and the fruit which grows from it.  No vine; no branch; no fruit.

A sinking of one's life into Christ's is essential  in the faith because he sustains all good work; all faithful individuals; and all genuine fruit which comes from them.  He is everything.  There is no life without him.  None.

Sheep Know their Shepherd

Pondering the implications of John 10.5, this morning: "And a stranger will they not follow, but will flee from him; for they know not the voice of strangers" (KJV).  Sheep know their shepherd.  They know that the voice of their shepherd means safety, food, provision, shelter.  They will not follow a stranger's voice because they only follow the voice of their shepherd.

It is pretty obvious what Christ is getting at here.  Christ's sheep will follow him.  This was true when Christ was on earth; it is true now.  We ought to know Christ so well, know his voice, his leading, his guidance, that we follow him and him alone.  We are not interested in following any other voice.  We are only interested in following the voice of our shepherd.

Give me ears, O Lord God, to follow my shepherd.

God the Father; God the Son

I'm thinking about John 5.26 this morning: For as the Father hath life in himself; so hath he given to the Son to have life in himself (KJV).  This is an extraordinary statement from Christ. 

God the Father has life in himself.  I don't believe that any of those who listened to him, be they Pharisees or Saduccees or any other Jewish sect, would have disagreed with that statement.  God gives life; on that everyone agreed.

Christ's second statement is the controversial one.  God the Father gave to his Son to also have life in himself.  What does this mean?  As the ESV Study Bible points out: This verse explains why the voice of Jesus is able to speak to dead people and grant them life.  Christ had the power to raise the dead to life because he was God in the flesh.

Think about  this statement for a minute.  What kind of person would make a claim this outlandish?  This is not something that a normal person would say.  As C. S. Lewis once pointed out; when Christ makes this kind of claim he is either a liar, a lunatic, or truly is God in the flesh.  Those are our only choices.  Of course, Christ not only made the claims, but he demonstrated them as well when he called Lazarus back to life and raised up the widow of Nain's son.

In Christ we see God coming in the flesh and dwelling among us.  Powerful truth for this advent season.

That Awkward Moment When...

Thinking through the implications of John 4.27 this morning.  Christ is in a discussion with the Woman at the Well (she will end up believing that he is the Messiah along with many of her fellow townsfolk), when his disciples suddenly appear.  The scene that greets them is strange and awkward, which made me think of the Twitter hashtag #thatawkardmoment.

The moment is awkward for several reasons.  First, Christ is talking with a Samaritan.  Samaritans were half-breed syncretists.  They were half Jewish and half Assyrian, brought in and settled after Israel was carried off into captivity.  This woman was a descendant of that particular resettlization program.  The Jews hated the Samaritans because they were half-breeds and syncretists, mixing Jewish belief with anything else that worked for them.

Second, Christ is talking with a woman.  This was particularly awkward.  A private conversation with a woman just wasn't done in that society.  One kept aloof from them, except perhaps in crowds.  Women were second class citizens, poorly educated, and liable to be driven by their emotions.  They really weren't worth worrying about.

Third, this particular woman was so despised by the rest of her fellow townsfolks, that she had to come draw water at noon in the heat of the day to avoid the disapprobation of those who came for water at the normal time (early in the morning).  As it so happened she had been married five different times and was shacking up with her current man, so the disciples' misgivings were essentially correct.  This was a woman with a very bad reputation.  Very bad.  So bad, it looks bad in our day, and that is very bad indeed.

The disciples see all this and they want to say something.  One senses that they want to tell Christ, "Um, Master, do you realize to whom you are talking?  Are you sure you should be talking with her?"  It is a very awkward moment, but Christ simply goes about his business and doesn't explain to his disciples what he is doing, though he surely felt their own disapproval of what he was doing.

It's a huge lesson for us.  First of all, if Christ was after the worst of the worst, then we ought to be also.  Second, we need not worry about or even address the disapproval of believers when we are doing what Christ has called us to do.  Let's just go about our business and ignore them.  Perhaps they will eventually figure it out.

God: "How Have I Loved Thee? Let me Count the Ways"

I'm thinking about God's love this morning in light of John 3:16-17.  For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  For God sent not his Son into the world to condemn the world; but that the world through him might be saved (KJV). 

Christ's mission was about God's love being communicated to the world. 

Christ's coming was not about judgment, but about salvation.  What could be more demonstrative of God's love for the world?

The world is broken.  Everyone understands this intrinsically.  Natural disasters are somehow unnatural.  Kids should not die of disease.  People should not be murdered.  Families should not be ripped apart by divorce.  If there is one thing that we all understand completely, without anyone explaining it to us, it is that the world is broken, shattered, ruined.

The Christian faith has the only logically consistent explanation of both the fact that the world is broken and how it can be made new.  Christ came to make it new.  He came to die for my sins.  He came to die for your sins.  He came in love.

Be What You Were Made to Be

Rev. 3:16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth (KJV) I'm thinking about Rev 3.16 this morning. The immediate inclination is to think of hot water as being a "hot" (vibrant, growing) Christian, and cold water to think of someone who acts like a Christian, but is not. This is not, however, what Christ means. He calls for the Laodiceans to be hot or cold. In other words he calls for them to be useful for what they were created to be. Hot water is great for bathing or drinking hot beverages. Cold water is great for refreshing oneself in the heat. Both types of water are useful depending upon their particular sphere and the situation. Lukewarm water is good for nothing. Christ seems to be saying, "Listen you Laodiceans, when you should be hot, you are lukewarm; when you should be cold you are lukewarm; you have a version of faith, but it is one which is not fully committed; not fully in. You are not being what you were created to be. So the obvious question is: "Am I a prracticing Laodicean? Do I have a form of the faith, but not the fire that ought to accompany it? Am I going through the motions of being a Christian, but without the power of the Holy Spirit present?

Prayer and Temptation

Christ comes back to the sleeping disciples the night of his arrest and says to them:  "Why sleep ye?  Rise and pray lest ye enter into temptation" (Luke 22:46, KJV).  I find it interesting how he links prayer so closely to resisting temptation.

It is not altogether clear what Christ means when he refers to temptation.  Does he mean the temptation to fall asleep in their fatigue?  The upcoming temptation to flee away from him when he is arrested?  Christ doesn't explain and the disciples do not ask so it was probably obvious to them both.  That is not the main point.

The main point is that resisting temptation is linked inextricably with prayer.  There are a lot of opportunities to fall into temptation of all sorts in our modern world.  It would appear that prayer ought to become that much more important to us.

Through Thy Name

“And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.” (Luke 10:17, KJV 1900)

Reading in Luke 10 this morning, where the 70 are sent out and come back and proclaim that (unexpectedly) "even the devils are subject unto us through thy name" (KJV).  The 70 fully understood that they had no intrinsic power over devils (notice the obvious presence of the spirit world, clear to them; we moderns are blind to it).  Power over devils came through the name of Christ.

Which brought to mind this excellent song by Phil Wickham.

May we shout the name of Yahweh; may we proclaim the name of Christ.

Saints Speak Savoring the Saviour's Splendor

Thinking about Ps. 145:10-12.  "All thy works shall praise thee, O Lord, and the saints shall bless thee."

The speaking of the saints is for the express purpose of proclaiming the splendor and majesty of the Lord—"They shall speak of the glory of thy kingdom and talk of thy power."

So one of our expressed purposes is to praise the Lord by speaking of his glory and power and majesty.  This is why we need new praise and worship songs for each generation.  Not that we reject the old songs, we should sing those as well, but writing new songs is our generation's way of praising the glory of God's kingdom; his mighty power and majesty. 

You that write praise and worship songs for the church, keep writing, you are doing a good work, a God-blessed work.  May we, the church, keep on singing these songs of praise until Jesus returns.

Vindication: Impossible

I'm thinking about Ps. 143.2, this morning.  David writes:  "And enter not into judgment with thy servant, for in thy sight shall no man living be justified" (KJV). 

David had a deep grasp both of man's nature, and of God's mercy and grace. 

So much of the interpretation of this verse hinges upon the meaning of the word "justified."  It is taken from a Hebrew word which means "to be in the right" or "to have a just case" or "to carry one's point, be vindicated."  Could a man ever carry his point or be in the right in comparison to God?  Absolutely not, David concludes, and rightly so.

What can we do?  Throw ourselves upon God's mercy, as David does in the first line of this verse.  "Enter not into judgment with thy servant."  Notice that David makes the [correct] assumption that it is right for God to enter into judgment against him.  Then he pleads with God not to do so.

Is vindication possible?  Absolutely not from the framework of man.  We are sinners.  We are condemned...and justly so.  Vindication is possible.  It has to be a work of God, however, man cannot accomplish it.

I cannot justify myself before God.  However, God can justify me before him.  This is accomplished in the person and work of Christ.

Grace has a Throne?

The biblical writers were quite adept at thinking of new ways to describe biblical concepts (presumably it helps that what they were writing was God-breathed—2Tim 2:15).  The writer of Hebrews tells his readers to "Come boldly before the throne of grace" in Heb 4.16. 

In the ancient world where kings were common, a throne was thought of as a seat of power, not of grace.  The one who reigned had absolute power over his territory—as God certainly does.  In Hebrews though, the writer describes a throne that is much different from the world's image of a throne.  Here it is a throne of grace.  Louw-Nida lexicon says that the word "grace" here means "good will" or "favor." 

God's throne, then is a place of favor and good will, where God's people come for mercy and grace to help us when we are in need of it—and oh how we do need it. 

The question then is not whether a citizen of God's territory can find grace at the throne, for it is certainly available.  The question is: Are you, O Christian citizen of heaven, going to go to the throne for grace and every present help? 

Take With You Words

I'm pondering the words of Hos 14.2 this morning: "Take with you words, and turn to the Lord, say unto him, 'Take away all iniquity and receive us graciously, so will we render the calves of our lips."

There is a lot here.

First, to turn back to the Lord (whether Israel or us) takes words of repentance.  A sacrifice without repentance is no repentance at all. 

Second, mercy awaits us when we turn to the Lord.  Israel had strayed far from the Lord, and yet Hosea gives firm promise that if she turns back to the Lord, he will receive them graciously.  He will receive us no less graciously when we repent.

Third, there is the assumption that the Lord can and will take away iniquity when Israel repents.  Again, he will do no less with us.

From Profitable to Unprofitable to Profitable

I'm reading in the short epistle of Philemon this morning where Paul makes a plea for the runaway slave, Onesimus.
 

“I beseech thee for my son Onesimus, whom I have begotten in my bonds: which in time past was to thee unprofitable, but now profitable to thee and to me:” (Philemon 10–11, KJV 1900)

It pays to look up the meaning of names because Onesimus has special meaning here.  The word Onesimus means "profitable."  Since he was the slave of Philemon, it is quite likely that Philemon himself named the slave, perhaps in hope that he would be profitable. Onesimus runs away from Philemon and ends up in Rome and somehow comes into contact with Paul who promptly leads him to faith in Christ.  Onesimus—the profitable one, is now unprofitable to Philemon. 

All of this gives depth of meaning to Paul's statement that Onesimus "was to thee unprofitable, but now profitable to thee and to me."  The profitable one had once again become profitable, not as a slave any longer, but as a brother in Christ.  How radically the gospel changes social relationships.

How might it change your social relationships?

Not Saved by Works of Righteousness/Maintain Good Works

Paul has an interesting and helpful juxtaposition in Titus 3:5,8.  First he rips off one of his grand statements about our salvation.  We are not saved "by works of righteousness," he writes, "but according to his mercy he saved us."  Lest we then assume that works are over and done with,  he quickly follows up in verse  8 with "I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works (KJV)."

Works are evidence that we are followers of Christ; they come from a heart that has been changed and wants to serve Christ by serving others.  We are not saved by works of righteousness; we are saved by God's mercy.  Good works, then, flows from the mercy that God has lavished upon us.

Silly as a Dove

Hosea 7:11
11 Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.

Hosea uses an interesting metaphor to describe Ephraim/Israel. He says that they are like a silly dove. We get a lot of dove at our backyard feeders and we call them the Dodo birds of our yard, kind of oblivious to what is around them, they just look and act stupid.

For Israel to call on Egypt and Assyria for help was stupid, just like a dove who doesn't know any better. Israel should have called on God, instead they relied on what appeared to be mighty enough to help them.

God's people are to rely on God and on his commands and on his help, my help comes from the Lord says the psalmist. Just so. Don't be silly like a dove...or like Israel. God is your help, Oh Christian!

Unthankful

2 Timothy 3:2
2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

One of the marks of the ungodly, the one who either actively or passively opposes God, is unthankfulness. This is a sobering thought. We could turn it around and conclude that one of the marks of those who love God is thankfulness.

I know I fall short here because I am not thankful enough for all that God has done and for God himself, apart from what he has done.

Oh Lord God, make me a thanker!

"The Land Shall Mourn"

Hosea 4:3
3 Therefore shall the land mourn,
and every one that dwelleth therein shall languish,
with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away.

The sins and unfaithfulness of Israel will extend to the land itself. It will mourn; those who dwell in it will languish; animals and fish "shall be taken away." This, on a small scale, is what it appears happened on a large scale at the fall of Adam and Eve. So prophesied; so done. Israel became desolate when the people were carried off into captivity.

This is the heinousness and outcome of sin, and why we need to run from it so persistently. It affects everything, and gets its tentacles deep and strong in unexpected areas.

Flee from sin, O Christian; flee from sin as if your life depended upon it.

Giving Praise in all the Wrong Places

Dan 5:22-23 22 And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; 23 But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:

Belshazzar was giving praise and worship in all the wrong places. He and his fellow partiers were praising the god of silver, gold, wood, and stone (which by the way are no gods at all); while drinking from vessels that belonged to the true God. They were not glorifying him, even though their very breath was in his hands.

The punishment: Belshazzar's life.

The result: The prophecy was carried out. Belshazzar was killed by the Persian army that very night after they breached the walls of Babylon.

A sobering story. What idols come between you and the true God?

Loud Songs; Sweet Meditation

I love Psalm 104.  Few psalms go after the glory and majesty of the Lord more clearly and more thoroughly than this psalm.  After describing the Lord's glory in specific parts of creation, and finally in man, the psalmist sums up his own reaction to all of this truth in vv. 33-34: I will sing unto the Lord as long as I live; I will sing unto the Lord while I have my being. My meditation of him shall be sweet; I will be glad in the Lord. (KJV)

What ought my reaction be to God's greatness, glory, and majesty?  Loud songs and sweet meditation!  We only have so many breaths on this earth and so much time.  What better way to spend that time, or expend those breaths than praising God our creator?

The Old and Frail Gospel

1Kings 14:4 And Jeroboam’s wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age.

Found an interesting tidbit in 1 Kings this morning. You've probably heard of the "health and wealth" gospel, which, despite being radically unbiblical is understandably popular (what's not to like about it?). Ahijah gives us a glimpse of what is REALLY in the scriptures which we might want to call the "Old and Frail" Gospel.

Ahijah was a faithful prophet of the living God. He was also old. Indeed, the text says that His eyes were set by reason of his age. Did you get that? He was subject to all of the ravages of old age, just like everyone else. Even though he was a faithful servant of God. So much for the good old "health and wealth" gospel, eh?

God calls us to faithful service, whenever and wherever we can. He does not promise us either health or wealth or comfort or ease. He only promises us himself, which is far, far better than health or wealth.

"Especially those of Caesar's Household"

Phil. 4:22 All the saints greet you, especially those of Caesar’s household.

Part of Paul's closing letter to the Philippians. This was perhaps 62 or 64ish AD, some 30 years after Christ's death and the gospel had not only traveledmall the way to Rome, but had penetrated—unbeknownst to Caesar himself no doubt—all the way into Nero's household. (c.f. 2Tim. 2:9)

This is a clear demonstration of the fact that the gospel will show up in the unlikeliest of places. Despite Paul's being in prison, the Word of God is never imprisoned!

How to be an Enemy of God

Philippians 3:19
19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

These are the characteristics of the enemies of the cross of Christ and therefore enemies of God.
1. Their God is their belly. They are ruled by physical appetites, food, sex drugs, parties, whatever feels good, they do it. They love what God has created more than the Creator.
2. Their glory is in their shame. What ought to make them filled with shame, they brag about. This is the sign of a people give over to wickedness.
3. They mind earthly things. They think about here and now, they do not think about eternity. Today is important. Tomorrow? Not so much.
4. Their end? Destruction.

Oh how foolish it is to live for today only when It fades so fast and is gone.

Terror as a Sign of Perdition?

Thank the Lord for modern translations because sometimes the KJV is quite confusing (as I make my way through the KJV celebrating the 400th year since it's publishing).  Take Phil. 1.28

“And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.” (Philippians 1:28, KJV 1900)

What is going on here?  If I am not terrified by my adversaries that is an "evident token of perdition?"  What does that mean?  And if I am  not terrified by my adversaries that is an evident token of my salvation?  Huh?

I'd better check the ESV and see what it says.

“and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God.” (Philippians 1:28, ESV).  Ah...much better.  Not being terrified by my opponents demonstrates to them that THEY are facing destruction, that we followers of Christ are content to let God's providence reign as God sees fit, and if (as Esther says) we perish, then we perish.  When I am not terrified of my opponents (who, by the way, are also enemies of God) that demonstrates that I am a child of God and therefore facing salvation, not destruction (as God's enemies surely are).

The meaning becomes much more clear now that I've read a modern version. I love the KJV, but sometimes it is a little confusing.  Thank the Lord for modern translations.

Redeeming the Time

Eph. 5:16 Redeeming the time, because the days are evil. . Thinking about this verse this morning. The word "redeeming" means:

ἐξαγοράζω exagorazō; from 1537 and 59 ; to buy up, i.e. ransom; figuratively, to rescue from loss (improve opportunity): — redeem.

We are called to buy up the time, or more correctly to rescue it from loss. It would be easy to go overboard with this command and insist that every moment must be somehow linked to service of God; I do not think Paul meant to be legalistic like that here. Rather, I think he meant to make sure that we aren't letting life drift by without thinking about how we use time and how we might use it more profitably.

This phrase translates the Greek exagorazō, which can also mean “redeem” or “purchase.” Christians must actively take advantage of the opportunity to do good (cf. Ps. 90:12 ). Wisdom is especially needed in an evil age where the pathway of holiness is not always immediately clear until one reflects upon God's Word and discerns his holy will. ESV Study Bible

Ephesians 4:17

17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,

Paul calls followers of Christ to be different than the world. The world (here signified Gentiles) walks in vanity of mind, or in foolishness or futility. Louw-Nida defines "vnity" as: pertaining to being useless on the basis of being futile and lacking in content—‘useless, futile, empty, futility.’ There thoughts are futile and without (true) content; they think wrongly, because their minds are blinded by Satan.

We (followers of Christ) are to be different. We are to walk with a mind that follows Christ, or as Paul succinctly puts it the truth is in Christ, vs. 21.

Mystery Revealed by Revelation

Eph. 3:3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

Paul says that his understanding that Gentiles along with Jews were able to receive the grace of God was given by revelation (apocalypse) from God. This matches with Peter's same revelation as recounted in Acts 10.9-16.

This is also our hope as non-Jews. What God had planned, but kept hidden from the foundation of the world, was now made clear in Christ. All people could follow Christ by faith.

The Middle Wall of Partiton

Ephesians 2:14 - For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

The middle wall of partition was a wall that separated the court of the Gentiles from the rest of the temple. Any Gentile that went beyond that partition was subject to the death sentence! In Christ? No longer. He broke down this wall making the two peoples one. Bringing both parties into peace with God. Christ is our peace! That is the point.

Peace with God means that we are no longer at war with him, no longer subject to his wrath, no longer in danger perdition. Christ has changed all of this in his body at the cross.

A New Creation

Galatians 6:15
15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Reading in Gal 6 this morning where Paul tells the Galatians, dead works—even dead works of circumcision—are useless when it comes to the Christian faith. What God wants is from uses to be new creations in Christ, and this is something that does not come by works. It comes by faith.

What does it mean to be a new creation? Paul has already told us in Gal. 2.20; we are to be crucified with Christ so that Christ lives in me. See also 2Cor 5.17.

"The Dead Bodies of Thy Servants"

Every once in awhile the Scriptures are just shocking.  Never more so than in Ps 79.1-5.  Here Asaph (or a descendant of Asaph?) describes what Jerusalem looks like after it has been destroyed by the Assyrians (or Babylonians?).  God's people lie dead in the streets in such great numbers and without any burial, that they are food for the buzzards of the air.

Notice that the protagonists here, the ones who do the killing, are a country that does not believe in God, indeed that is dismissive of the God of Israel.

So we have the picture of God's people slain, by pagans at God's will and plan!  If that doesn't shock you, not much will, I'm afraid.

Imagine living through this experience.  Do you think it would shape one's theology of God just a little?  Imagine trying to explain this, theologically.  Yes, it happened due to the sins of God's people, but still the result is shockingly unexpected

In Weakness; Strength

I'm reading in 2 Cor 12.10 this morning where Paul sets forth one of the fundamental aspects of the Christian faith:  Strength comes in weakness, or, as Paul puts it: "Therefore I take pleasure in infirmities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong."

If persecutions, infirmities, and distresses are for Christ's sake (as opposed to our own stubbornness or foolishness), then God uses them for our strength.  There are any number of Christians who can attest to the empirical truth of Paul's statement:  Joni Eareckson Tada comes to mind.

To the world, weakness is weakness.  To the Christian, one's weakness is God's strength.  Indeed, as Paul points out (vs. 9), Paul's own experience with weakness was sovereignly brought about by God.

So many mysteries and surprises to the Christian faith.

To Draw Near

Reading in Ps. 73.28 today.  "It is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works."  This is Asaph's summary and conclusion.  He has wrestled with the fact that the wicked seem to prosper in this life and seem to be free from the difficulties of those who are faithful to God.

The God who seemed to allow the wicked to go unpunished (though as the psalmist himself concluded, this was not the ultimate truth), it is good for me to draw near to that God.  I have put my trust in that God.  It is done.  It is decided.  This is the life of faith.

Soli Deo Gloria

Reading in Psalm 72.18-19 this morning, as John Calvin points out, a passage that ends the second book of Psalms and so serves as a climax and summary statement. "Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory."

Soli Deo Gloria. To God alone be the glory. This is the way that the second book of Psalms ends, and a fitting ending it is. God alone does "wondrous things." God's name alone deserves to be blessed forever and ever. God's glory alone is what the earth ought to be (is!) filled with.

Oh, that Soli Deo Gloria would be the guiding philosophy of our lives.

God's Concern for the Poor and Needy

Sodom (and Judah) are condemned in Ezek 16.49 for several things: They were filled with pride; they were full of bread; they had an abundance of idleness (free time?); and they did not strengthen the hand of the poor and needy. It's quite clear that with resources (full of bread) and time (abundance of idleness) Judah (and Sodom) COULD have shown mercy to the poor and needy. They did not. They are condemned for this.

Our culture sounds a lot like that of Sodom and Judah (our churches sound a lot like Sodom and Judah). We as Christians must battle the materialism of the culture and grasp (in philosophy and action) God's heart for the poor and needy. The church has done this throughout history (or ought to have done so). We need to make sure that we do not neglect it.

A Steadfast Heart

Reading in Psalm 57.7 this morning where David writes: "My heart is fixed, O God, my heart is fixed; I will sing and give praise" (KJV). Actually the literal reading is "Fixed, my heart, O God; fixed, my heart" as David emphasizes that his heart is fixed, or as the ESV translates it "steadfast."

According to Webster, steadfast means "firmly fixed or established." So here David is emphasizing that his heart (the center of his being, as we would also describe it in our culture) is firmly fixed in an attitude of worship and dependence upon God. A heart like this will not change due to circumstances or emotions.

This passage reminds me of Paul's admonition to the Corinthians in 1 Cor 15.58: "Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord." With David our hearts should be fixed, steadfast, immovable, devoted to God despite our own feelings or emotions at the moment. Because we know—as David points out in vs. 10—"for your steadfast love is great to the heavens, your faithfulness to the clouds."

This God is Our God

Reading in Psalms 48.14 this morning. "For this God is our God forever and ever: he will be our guide even unto death" (KJV). A precious truth; a precious promise.

The precious truth: This God is our refuge in Zion (vs. 2); He is infused with lovingkindness towards his people (vs. 9); this God is our God.

The precious promise: "He will be our guide even unto death."

As Charles Spurgeon points out: "He will be the covenant God of his people world without end. There is no other God, we wish for no other, we would have no other even if there were."

"I Married a Fool"

No, this is not Cherie's description of our marriage. This is Abigail's description of her marriage in 1 Sam 25.25. This is another instance where it pays mighty dividends to study the definition of Hebrew proper names. Abigail is married to Nabal. The word Nabal means "a fool."

One wonders what exactly his parents were thinking, "Let's set the little boy off right in life, let's call him "The Fool." We don't know how he got his name, whether it was a nickname he earned through his behavior, or whether that was his name from the start and it doesn't really matter. Nabal means "a fool" and he acts like a fool. He's also described as "churlish and evil" (KJV). One would have to search long and hard to find anyone in the Bible described in a worse way.

One thing that fascinates me about the narrative here is Abigail's character. She is married to a fool, she knows it, the servants know it, David certainly knows it, but what do we find her doing? Being a good wife to Nabal. She ends up saving his life! This is a woman of character.

After Nabal dies (the Lord smote Nabal [KJV]), David sends his servants to take Abigail as his wife (When my wife—who is on the same Bible reading plan as I—read this passage, she said, "Wow, way to woo a woman, David. Send servants to propose." Strange culture, that).

A couple of things stand out to me in this story. First, it's possible to be the richest man in your neighborhood and still be a fool. Second, it's possible to be married to the biggest fool in your neighborhood and still live righteously.

Avoiding Sinners

Paul explicitly explains what sinners to avoid in 1 Cor 5.9-13. He says to avoid fornicators and idolaters and drunkards and extortioners, people like that. With one important caveat. He does NOT mean to avoid people like that who do not claim to be Christians, because then one would have to exit the world (and if we do that, how do we evangelize the world). We are instructed to avoid so-called Christians who unrepentantly engage in such behavior. This is the important point.

Christians that act like the world and do not wish to change; are not concerned with repentance; want to keep on doing what they are doing, are to be avoided. Their lives deny Christ overtly. Avoid these types of people.

As to unbelievers who are fornicators and idolaters and drunkards, etc. Love them and tell them that Jesus can save them from all of that.

Disciplined, not Abandoned

Reading in Psalm 38 this morning. A psalm that starts with: "O Lord, rebuke me not in thy wrath," ends with "Make haste to help me, O Lord my salvation." It's such a beautiful psalm because in it we see that even though we sin and fail God (as David readily admits to doing), we can be sure that God will not abandon us. David has sinned, and yet God is still his salvation.

God will discipline us; he will never abandon us.

Symbiosis: Our Trust/His Salvation

Thinking about Psalms 37.40 this morning where David writes: "And the Lord shall help them and deliver them; he shall deliver them from the wicked, because they trust in him." In the Hebrew literally it says: "And delivering, he will deliver them," which is a construction that means "The Lord will surely deliver his people from the wicked."

The foundation for this deliverance on the part of God's people is their trust in him; "because they trust in him." The foundation on the part of God is his own character; he will do what he says.

There is this interesting symbiosis here between our trust and God's salvation. When we trust in our God, he will surely deliver us from evil. When we do not trust in our God, then we are practically acting as if he were not our God. Why deliver people who don't trust in God as God?

The action point for us is that we work on continually and completely trusting in God at every moment, for every thing.

A Faith that Stands

Reading in 1 Cor. 2 this morning where Paul is concerned with communicating a faith that stands (1 Cor 2.5). One real danger to Paul's way of thinking was imparting a faith that stood upon the wisdom of men. Paul doesn't explain what he means here, but I don't think it is too hard to figure out. Faith that rests upon the wisdom of men is faith that always makes sense, that always has an explanation. Ultimately this is not faith and one understands that the wisdom of men comes to the point at which it stands silent before Almighty God, unable to fully explain him. Paul fully understood this danger, so he was careful not to lay a foundation of rational, man-centered religion, but faith that is grounded and explainable only in Jesus Christ and him crucified. This was a faith that stands.

That No Flesh Should Glory

I'm reading in 1 Corinthians 1.29 this morning: "That no flesh should glory in his presence." God is rightly concerned for his own glory and has so constructed salvation that no person can glory in his salvation. It all comes from the Lord with the aim that no one else can glory in salvation, but God alone.

"Grace is the glory of God, not the merit of him who has been freed." Prosper of Aquitaine

Beloved

Reading in 1 Sam 16.13 this morning where the reader is introduced to David. It's a fascinating scene where Jesse brings his sons before Samuel one by one and the Lord says "no, that is not my anointed." Finally, they go out and get his youngest who is tending the sheep. This is God's anointed. His name is David. David means "beloved."

We see God's providence here. Jesse named the boy, not God. Presumably because he was a "beloved son." In God's providential ordering of things, Jesse's beloved son is God's beloved and a man who will become the OT type of the coming Messiah.

The Armour of Light

Paul contrasts the gospel and evil metaphorically as light and darkness in Rom 13.12. He calls his readers to "cast off the works of darkness"—obviously speaking of evil and wickedness, indeed in the next verse he helpfully categorizes some (but not all) of what he means: rioting, drunkenness, chambering, wantonness, strife, envying—and to put on the armour of light (KJV). I find that reference interesting. Light (acting righteously) acts as our armor.

Armor is meant for protection so in some way acting righteously protects us. Obviously Paul does not mean that acting righteously saves us for that would contradict what he has already written. He must mean that acting righteously inoculates us from the grip of evil which lurks in every dark corner waiting to devour us, even in corners that appear benign. This is the nature of evil.

Goodness and Mercy? Of Course!

I'm reading in Ps 23.6 this afternoon and struck by David's words at the end of this beloved psalm. "Surely goodness and mercy will follow me all the days of my life." How did David know that? He knew it because he was owned by the Great Shepherd; the one who made him lie down on green pastures; who led him beside quiet waters; who restored his soul. That Shepherd!

How can goodness and mercy NOT follow you all the days of your life when you have a shepherd like Yahweh? What else COULD follow you? This is our Great Shepherd; a shepherd of goodness and mercy at all times, in all ways, to his flock.

Dear Christians: Use Your Brains. Love Paul

I am reading in Rom 6.11 this morning where Paul says "Likewise, reckon ye also yourselves dead unto sin" (KJV). The word that the KJV translates "reckon" means: "To determine by mathematical process as a result of calculation." In other words, Paul wants his readers to think through what he has written so that they can come up with the right conclusion. "If Christ conquered death, and you are Christians, then you are no longer under the power of death, or the dominion of sin." This is not a matter of faith, but of thinking through correct doctrine. Which is why we can summarize Paul's message as "use your brains" or "think!"

As Christians we should never be afraid to use our brains or to encourage others to do so as well. In no place do the Scriptures tell us to check our brains at the door before we come to the Bible. We use our God-given brains to investigate God-glorifying truth.

At the House of Salvation

Is it any surprise that when the Philistines sent the captured Ark back to Israel that it stopped at the house of Joshua the Bethshemite? Joshua means "The Lord is salvation," and here came a key piece of that salvation up the road on the back of a cart. It's as if the Lord is reminding the Israelites that salvation comes through him.

Joshua starts out well. He immediately breaks up the cart for wood and then offers up one of the cattle as a burnt offering. The men of Bethshemesh do not end so well. Some of them look into the Ark and a number (the text says 70 and 50,000 which seems improbable and we know that the book of Samuel is the worst preserved of any book in the Scriptures, so there is a good possibility that this is an error in passing down the text) are struck down and die, thus demonstrating that God is holy and his instructions should be followed.

One of the things that strikes me about this whole episode is that God does all of the work himself. The Israelites TOTALLY blow this episode, but the Ark is returned by God's work and initiative. Grace and mercy in action here.

"Who's Portion is in This Life"

Who would not want to be like the people described in Ps 17:14? God! Fills "their womb with treasure" (KJV). "They are satisfied with children"(KJV). These people are so wealthy that they leave their abundance as an inheritance to their children. What a fantastic life! Whom would not want to be these people?

I would not want to be these people for two reasons: First, David calls these "men of the world" "the wicked" in the previous verse. Think about that. God gave them their wealth; God "blessed" them in this life. They are wicked. Second, David throws in a little phrase that changes the whole tenor of what he is saying about them. He writes: "Men of the world whose portion is this life." That little statement means everything.

All of their wealth and apparent blessing are for this life only. It lasts a short time and then they are gone to their (lack of) reward. Who wants this? I do not! I want rewards that will last for eternity. I want what these guys already have, but I want it to last forever. I want Jesus, not the stuff that Jesus has created. Jesus lasts forever. He is worth having nothing in this life because he means everything.

Location:Petoskey

Wrath and Fury

So much for political correctness from Paul in Rom 2.8. He says that there will be "wrath and fury" for those who are self-seeking and do not obey the truth. Ouch! That is a harsh truth. Of course the reason that Paul proclaims it is to shock people out of the stupor of unrighteousness in which they live. He will call them to faith in Christ in this way.

The modern world simply declares the message intolerant and gives it no further thought.

If we are to preach Christ, then we must preach the fact of wrath and fury on those who reject Christ.

The Gospel; always the Gospel

I am struck again this morning as I read through Rom 1.1 of Paul's laser-like focus on the gospel. He was set apart for the gospel; he preached the gospel (centered on the person of Christ). He was not suffering severe depredation and persecution in order to shower people with his own opinions about life. He had a message; he stuck to the message.

I wonder how well my life sticks to the message? No, I have not been given the same proclamation ministry as Paul, but I have been given the same direction. My life ought to reflect the gospel out of every nook and cranny. It should inform the way I interact with people; the way I love my wife and kids, my interaction with neighbors, my attitude to the government.

The gospel, John! Always the gospel.


- "Grace is the glory of God, not the merit of him who has been freed." Prosper of Aquitaine

Location:Petoskey,United States

All Eyes on Naomi

I'm grateful to Dale Davis for pointing out how the narrative of the book of Ruth goes back to Naomi's welfare again and again. In chapter 3.17, after the famous encounter at the threshing floor, Boaz makes sure to give Ruth a massive amount of barley for...Naomi. At the end of chapter 4, the women of Bethlehem rejoice because a son has been born, not to Ruth, but to Naomi.

Despite appearances, God could not keep his eyes off of Naomi and her welfare. She is provided for again and again. As Mr. Davis points out, the lesson for us is that whatever circumstances in which we find ourselves we just do not have enou information to despair, somehow God is working out his good and wise plan.

The Faith of Ruth

Ruth's genuine faith is fully demonstrated by Boaz's words in Ruth 2. 12. He pronounces a blessing on her: "A full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust" (KJV). The rest of the relatively small community of Bethlehem had seen that Ruth had committed herself to worship the Lord God of Israel. Her faith was obvious and genuine.

Is yours?

Full Emptiness: Naomi's Experience

I love the book of Ruth and I love the character of Naomi because she is so human. In Ruth 1.21 she says: "I went out full and the Lord hath brought me back empty" (KJV), which to all outward appearances was a correct statement. Her husband was dead; her sons were dead; one of her two daughters-in-law had stayed in Moab, all she had was a Moabite daughter-in-law...Ruth. And Ruth would turn out to be Naomi's fullness.

Rather than the Lord bringing Naomi back empty, he had brought her back chock full of blessings, although she didn't see them at the time. Ruth would marry a wealthy man, thereby ensuring that Naomi would be well taken care of in her old age. Ruth would bear children who would sit on Naomi's lap, making her elderly years full of joy. Ruth would be the great grandmother of David, making her in the line of the coming Messiah! With what great fullness God had sent Naomi back to her home village. She just didn't see it yet.

Appointed to Know His Will

Paul uses some interesting verbiage in Acts 22.14. He quotes Ananias, who is the first Christian to show up after Paul's encounter with Christ on the way to Damascus, as saying: "The God of our fathers appointed you to know his will," or as the KJV puts it: "Hath chosen thee, that thou shouldst know his will."

What is going on here? What did Ananias mean? We know for sure that it was God who acted and not Paul, God appointed; God chose; God was the active one here. While dramatic, Paul's conversion does not appear to be any different from the way God draws all others to himself. He acts first; He draws; He chooses. Can I fully explain this? Um...no.

I take "to know his will" as a euphemism for drawing Paul to faith in Christ. That is surely the outcome that we see from this encounter.

The question that one must ask oneself is: "What am I to do with Christ?" Am I to follow him by faith, as both Ananias and Paul did? Am I to give my life to him? Am I to respond to the work that the Holy Spirit is doing in my own heart right now?

No Need for Spices

Mary Magdalene, Mary the mother of James, and Salome (probably among others) headed out to the tomb on the first day of the week. They carried spices with which to anoint Christ's body. The great stone about which they were worried as to who might move it? It was rolled away. Christ had risen. They had no need for spices (Mark 16.1-3).

Finish Your Course with Joy

I'm amazed at Paul's words in Acts 20.24. He understood that due to the course he was on, "bonds and afflictions" (vs. 23) awaited him. Having experienced bonds and afflictions before, he fully understood what this meant. And yet he says here: "None of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy...to testify of the gospel of the grace of God" (KJV).

For Paul the very thing that caused him bonds and afflictions was what would allow him to finish his course with joy. We understand from this that joy then, must come despite bonds and afflictions. This is supernatural joy; this is the joy of the Holy Spirit.

What are we to make of this? I understand it to mean that we ought to finish well by continuing to do what God has called us to do; to minister as he directs; to walk before him faithfully; to do what he calls us to do, and for all of us to testify of the gospel of the grace of God to whomever will listen.

Watch (for my Return)

In Mark 13.37 today, where Christ tells his disciples to watch (for the time of his return). Indeed, what he says is, "Not only do I tell you to watch, but I say it to everyone (who follows me).

Watch means "to be alert" or "to be awake."

As Christians we do not know the day or hour of Christ's return, but we can certainly watch for the signs of the time. We can be alert. We can be awake, so that it does not come upon us as a surprise. And if we watch our whole lives and Christ does not return? Then we pass on to the next generation this responsibility to watch.

Are you watching?

Have You Not Read This Scripture?

Reading in Mark 12.10 this morning where Christ asks those who are disputing with him, "Have you not read this Scripture?" He then quotes from Ps. 118:22,23.

What strikes me here as I've been preparing a sermon on devotional reading of the Bible is that Christ asks this question multiple times. Certainly the Jewish leaders had read the Scriptures and both Christ and his audience knew this. However, they had not read with proper understanding. In essence Christ is saying, "You should know the answer to your own question, haven't you read the Scriptures where this is answered?" He expected them to read and understand, but they had only read and did not understand.

It is something that we shouldn't miss. To just read the Scriptures, but not to spend the time to understand them is doing us the exact same amount of good that it did the Jewish scribes and leaders: None at all. We ought to read and strive to understand what the Scriptures say.

Notice that Christ assumed that accurate understanding was entirely possible.

The Danger of Power Over Truth

Reading in Mark 11.31-32 this morning where the chief priests and scribes—those who know the Scriptures the best among the people—are trying to wiggle out of the trap into which Christ puts them when they ask him by what authority he does what he does. He responds with another question: "Is John's baptism from men or from God?"

The obvious answer, and one that every person who was familiar with John's ministry would give is, "from God of course." Those who opposed Christ were not interested in truth, they were interested in power. So they say, "if we admit the truth, we are exposed; if we say that John's baptism was not from God, the people themselves will rise against us, because everyone (including ourselves) believes that it was from God."

For the sake of power, they do not face the truth.

One can replace power with anything else people hold that keeps the from the truth. For the sake of possessions, or money, or a person, or anything else, people do not face the truth of Christ.

What barrier keeps you from seeing the truth?

And There They Preached the Gospel

I'm reading in Acts 14.7 this morning, such a short, benign verse: "And there they preached the gospel" [in Lystra and Derbe]. That's it. Not much of significance there, right?

Wrong. The reason they came to Lystra and Derbe was that they had to flee Iconium because the Jews had whipped up the people to stone them to death. The verse prior to this says that "they fled to Lystra and Derbe;" fled for their lives, that is.

Then notice what they did; they did the exact same thing in Lystra and Derbe that got them within a whisker of being stoned to death in Iconium; they preached the gospel. Remarkable men! Admirable men! Obedient men. God had called them to preach the gospel, so preach the gospel they did.

Of course the question for us is: Are we demonstrating like commitment to Christ? God does not call all of us to work under threat of death (though he calls some), but he does call all of us to work despite whatever opposition arises. May we have the same obedience and faith that Paul and Silas did.

Sometimes Love Appears Harsh

I'm struck by Christ's demonstration of love to the rich young ruler in Mark 10.21. In answer to the man's question: "What shall I do that I may inherit eternal life?" Mark begins the verse with something unexpected. He writes, "Then Jesus, beholding the man loved him." Love in this instance was demonstrated by telling the young man to sell everything he had and give it to the poor, because it was those things that were keeping him from following Christ. While Christ looks harsh, telling the man to give up what he has, he is actually acting very kindly and lovingly because there is a barrier for the man to inherit eternal life and the man needs to rid himself of that barrier.

Perhaps one of the saddest verses in the Scriptures is the very next verse: "And he was sad at that saying and went away grieved: for he had very great possessions." Interestingly, the young man does not argue with Christ; he seems to fully understand and even agree with Christ's analysis. The problem is that he cannot give up the wealth.

What is it that stands between you and following Christ?

A Most Extraordinary Statement

Paul makes a most extraordinary statement about those who were responsible for crucifying Christ in Acts. 13.27. He is preaching in a synagogue in Antioch Pisidia to an audience of Jews and he says because those who dwell in Jerusalem and their leaders did not know him (Christ) or the prophets—which, oh by the way are read in the synagogue EVERY SABBATH DAY, those very same people FULFILLED the prophecies of the prophets by condemning Christ!

Amazingly blunt statement by Paul here (which, knowing what we know about Paul comes as no surprise). How condemnatory is it that those who crucified Christ certainly could have heard the words of the prophets every sabbath day and yet missed the fact that the Messiah had arrived. Of course what is worse, they were now responsible for killing the Messiah and thereby fulfilling the prophecies of the very same prophets that they were hearing every sabbath!

One of the things that I take from this is that we ought to read/hear the Scriptures with understanding. It is not enough to simply read them or simply hear them, if we do not understand them and apply them to our lives, then we might end up like those who were responsible for putting Christ to death.

Who Are Modern Day Tax-Collectors?

I'm reading in Mark 2.15 this morning where Christ is reclining at the table with "tax-collectors and sinners." The tax-collectors were part of the native population hired by someone who had won a government contract to collect taxes in that particular location. They were universally despised because, according to NIDNTT, "The prevailing method of tax collection afforded collectors many opportunities to exercise greed and unfairness."

The way society perceived them at the time can be readily ascertained since they are connected in the gospels with sinners, heathen Gentiles, prostitutes, extortioners, imposters, and adulterers. Ouch! They were hated and despised and yet here you have many following Christ and him appearing to accept and even love them.

This makes me wonder who the modern day tax-collectors are. The people who we think do not deserve to be saved because they are such slime balls that grace shouldn't extend to them. Casey Anthony comes to mind. Imagine if she showed up at your church to hear the gospel. I think in a lot (not all, but a lot) of churches she would not be well received because we think she really doesn't deserve forgiveness and restoration, she deserves judgment. Of course we conveniently forget the we too deserve judgment, and we too are sinners, and we too are in need of God's grace. Christ never forgot this.

Prayer and the Ministry of the Word

Reading in Acts 6.4 this morning where the twelve tell the new church that their priorities are prayer and the ministry of the word. Of course they are more emphatic than that; the word that they use which the KJV translates "give ourselves continually" to prayer is a very strong one. Louw-Nida says that it means: "To continue to do something with intense effort with a possible implication of despite difficulty."

The disciples were not giving lip service to prayer, they were devoting themselves to it with intense effort, implying that this sort of devotion was what was required to accomplish God's work.

This is a great lesson for us. If we are to do God's work, it ought to be accompanied by intense devotion to prayer for without prayer we will be working in vain. As Adam Clarke comments at this verse: "A minister who does not pray much studies in vain."

His Name (Alone) is Excellent

I like how the psalmist strains to find words to proclaim the praise of the Lord in Ps. 148.7-13. He calls for anything and everything that he can think of to praise the name of the Lord. Dragons, deeps, fire, hail, snow, vapour, stormy wind (fulfilling his word), mountains, hills, trees, cattle, birds, creeping things, kings, princes, judges, old, young. Listen all you people/things/events, "praise the name of the Lord, for his name alone is excellent."

There is a lot of theology in that list. Notice how the psalmist puts in the aside comment, "stormy wind—oh yeah, that stormy wind that knocks over stuff seemingly willy-nilly? That wind fulfills his word." Fire? "Yep, that too." Hail? "Yep." Creepy crawlers? They do also. And in some sense creepy crawlers and birds and cattle can praise the name of the Lord (I'm thinking its because he is their creator).

I think what the psalmist is getting at is that everything—yes, everything—can, should (and at least when it comes to nature, does)—praise the name of the Lord.

How about you? Do you praise the name of the Lord?

Constructive/Destructive

Reading in Jeremiah 1.10 this morning in which God describes to Jeremiah what his ministry of prophecy will look like. It will be constructive or destructive, meaning it will either encourage the people or declare God's judgment to the people. Judging from the words (and as proven by history) it will end up being more destructive than constructive, because Jeremiah is the last of the prophets before the exile to Babylon. He will proclaim God's words to Judah. They will not listen.

A ministry which proclaims God's judgment is not an easy one to carry out—who wants to hear THAT message—but Jeremiah faithfully proclaims the word that God gives him, despite opposition, oppression, and imprisonment.

He is a good example to us to be faithful to do what the Lord calls us to do, even when there is opposition, and even when that opposition comes from the "church."

Rahab's Scarlet Cord

Reading in Joshua 2 this morning, the story of Rahab and the spies. Rahab was a prostitute. There is no getting around that fact. Amazingly enough she understood that Jericho was going to fall to the Israelites because their God was the true and only God; or, as Rahab put it: "He is God in heaven above and on the earth beneath." Remarkable. Here is what Francis Schaeffer says about her:

How did she know that? We are not told. Often in Scripture we find that people knew things, though we are not told how they came to know them. But Rahab knew! And what she knew was totally against her culture. She believed in a new God, a God totally and diametrically opposed to the gods of Jericho, but a God above all other gods, a universal God. In the midst of the Canaanites, the Ammonites, the Amorites — in the midst of their horrible, polluted worship, laden with sex symbols and sex practices — Rahab affirmed a true theological proposition about who God really is.

The scarlet thread is, no doubt for Rahab, a sign of salvation, and indeed when Jericho falls, she and her family are saved. The church, going all the way back to Clement, has seen the scarlet thread as a symbol of the salvation coming in Christ. Indeed the term "scarlet thread" has become a metaphor for tracing salvation through the scriptures or through history.

God's grace pops up in the strangest places again and again and often without any real explanation how grace arrived. This is the mystery of God's providence and grace.

The Necessity of Light

Light is weird stuff. Sometimes it behaves as if it is a wave; sometimes light behaves as if it is individual photons. We need light to live. Light, according to Isaiah 60.19, is necessary in the life to come, at least for followers of Christ. However, the light will come from God himself (he INVENTED light after all) so there will be no need for the sun or the moon.

This is not to say that God is nothing other than light. Perfect light is one of his characteristics, not the sum total of his being. However, it is about as close as we are going to get in this life to understand his being. "The Lord shall be unto thee an everlasting light."

A Day of Salvation, not Judgment

Christ has a dramatic moment in Luke 4.18-21. He takes up the scroll of Isaiah and reads Isaiah 61.1-2a, then sits down. He tells his listeners, "Today is this scripture fulfilled in your hearing." Since both Christ and his listeners understood that the passage was about Messiah, what a moment it must have been when one-by-one the men in the synagogue must have realized, "He is claiming to be Messiah!"

When Christ reads Isaiah 61.1-2a, he ends at "to proclaim the acceptable year of the Lord." He does not continue with the next phrase "and the day of vengeance of our God." Why not? I assume because Christ did not come for judgment he came for salvation. The day of vengeance of our God will come, but this was not that day. Christ came for the cross. He came for salvation.

How Great the Darkness

Reading in Matt 6.23 this morning, "But if thine eye be evil, thy whole body shall be full of darkness...how great is that darkness."

The eye is such a crucial organ, we walk by it, we depend on it in 100's of ways that we don't even realize (think of peripheral vision and how it is passive until we sense a threat, then the brain takes it active instantaneously with really no effort on our own part). If the eye is giving us bad information then we will act on bad information. If the eye is evil then we will act and live on evil. This causes, as Christ points out, great darkness in a moral sense. Christ is not speaking of the physical eye here, he is using the eye as a metaphorical representative of our moral life.

John Calvin: "The light is said to be turned into darkness, not only when men permit the wicked lusts of the flesh to overwhelm the judgment of their reason, but also when they give up their minds to wicked thoughts, and thus degenerate into beasts."

A House of Prayer

Reading in Isaiah 56.7 this morning where Isaiah quotes God saying, "For mine house shall be called a house of prayer for all peoples" (KJV). Christ will quote this as recorded in Luke 19.46 and John 2.16 as he is casting the guys who sell things in the temple out of the temple. Rather than being a house of prayer they have made it "a den of thieves."

It is a pretty straightforward interpretation from Christ here of the words of Isaiah. God's house is to be a house of prayer and when he saw that it was something else, or something added on—as if it could be a house of prayer AND a place of profit—Christ threw them all out, and in a rather violent manner, one must say. He didn't ask them kindly to leave, he overturned their tables and sent them running.

It might behoove us to have the same zeal that Christ did for the worship of God. I don't know that the application is for a church building per se, but to see God worshipped as he should be and have a grieved heart (and who knows, maybe even overturn some tables) when he is not worshipped correctly.

This Glorious and Awesome Name

Moses calls the people to do all that is in the Torah so that they may fear this glorious and awesome name, the Lord God (Deut 28.58). I love the ESV translation of this verse. It is a glorious and awesome name and we ought to do all that God calls us to do because it demonstrates that we do fear this glorious and awesome name.

This is the nature of God. He has a glorious and awesome name, meaning that his character and all that he is exists as glorious and awe inspiring and worthy of obedience and trust. When the people did not follow his law, they demonstrated their lack of fear for his name, and of course all of the punishment mentioned in the long chapter of Deut 28 came upon them.

We, no less than Israel, are called to fear this glorious and awesome name in our daily lives.

Equation of Salvation

Reading in Isaiah 53.6 (a favorite verse) today, one finds God's equation of salvation. We = sheep. Sheep = wanderers (metaphorically - sinners). God = judge. Suffering Servant (Christ) = Punishment bearer. We = saved. Yep, seems to add up to me.

Marked with the Brand of God

For everyone who loves tattoos, they will be excited to see that we will be tattooed in heaven...sort of. Rev 22.4 says: And they shall see his face; and his name shall be in their foreheads (KJV). "In" is probably better translated "on." The point is that somehow we will be marked with the brand of God. We will be marked as owned by God, as devoted to him. On the earth we often like to wear stuff that marks us as fans of Michigan football, or the Detroit Tigers for instance. In heaven we will receive something permanent which marks us as God's own people. This will last for eternity. I don't think anyone will be sorry to receive a mark of God.

Remembrance and Dependence

I'm reading in Isaiah 51.10 today where Isaiah calls God to remember his past deeds; specifically to the crossing of the Red Sea—this seems to be the key event to look back on and see God's deliverance for God's people. Isaiah is calling God to remember his great deliverance "a way for the ransomed to pass over" he puts it, and to act again in the same way on behalf of his people.

It's a huge lesson for us. Calling God to remember the great works that he has already done for his people is a way of expressing our dependence upon him and asking him to do the same work on behalf of his people again.

Stooping Down to See the Heavens and Earth

Reading in Ps 113.6 this morning. The KJV translates the passage: "Who humbleth himself to behold the things that are in heaven, and in the earth." I like to think of it as God "stooping down" to see what he has created, implying as we certainly believe, that God is far greater than we can even comprehend.

Spurgeon points out that, if God stoops down to see the heaven and earth, what does it further say about him, that he watches even the humblest of his servants: What, then, must be his condescension, seeing that he observes the humblest of his servants upon earth, and makes them sing for joy like Mary when she said, “Thou hast regarded the low estate of thine handmaiden.”

They Soon Forgot His Works

The psalmist describes the generation of the Exodus in Ps 106.13. The people had seen the great deliverance from Egypt; they had experienced deliverance at the Red Sea; they drank water that came from a rock; every morning they woke up they picked up manna off of the ground, but as soon as they were in trouble or difficulty, they forgot everything.

We would like to think that we would be different than the generation of the Exodus, but we are them. We are prone to forget all that God has done for us in the past as soon as the present difficulties get too bad. As one commentator put it (EBC): "They readily gave in to impatience when he (God) did not anticipate their needs." Yep. That's us. That's me.

No Repentance

Reading in Rev 9.20 this morning. Despite one-third of humanity being killed by horses (the identification of which everyone argues about) the rest of humanity "repented not of the works of their hands, that they should not worship devils" (KJV). Amazing. One thinks of the judicial hardening of Pharaoh by God. When Pharaoh hardens his heart, then God hardens Pharoah's heart and this is a hardening which cannot be explained on a rational level, for it totally destroyed Egypt's economy and land. The non-repentance of those who clearly see judgment and devastation is akin to that type of hardening.

The dangers of a hardened heart are laid out clearly here. We must work to keep our heart soft to the leading of the Holy Spirit, so that we do not fall away.

Dear Sennacherib:

I like to think of Is 37.22-35 as a letter from God to Sennacherib. Verse 22 might read: "Dear Sennacherib: The Israelites will be laughing at you, thanks to my intervention. - Your mortal enemy, God."

I think that sums it up pretty well. So prophesied. So done.

One Refuge

As followers of Christ we are to have one refuge and one refuge alone. God. The psalmist makes this point in Ps 91.2: "I will say of the Lord, he is my refuge and my fortress: my God; in him will I trust." There it is, the whole Christian life summed up in one verse. God is our refuge. God is our salvation. We will trust in God. And nothing else.

The Ransomed of the Lord

Isaiah 35.10 is one of my favorite verses. "The ransomed of the Lord shall return." That's me! That's you! (if your sins have been paid by Christ at the cross). We shall return to Zion, to God's place with great joy and with everlasting songs. There is no boredom in heaven. None. Zilch. Nada. There is also no sorrow and sighing. Those are gone, replace by joy and songs.

Building Up Yourselves on your Most Holy Faith

I like the way the KJV puts Jude 20: "But ye, beloved, building yourselves up on your most holy faith." What struck me as I read this verse was that one has to work at one's faith.

It is not enough for someone else to build up your faith, though that is certainly a good thing. You must build yourself up. I take that to mean that I must apply myself to understanding and growing in my relationship with Christ. Growth will not come by osmosis, by hanging around other mature Christians and sucking up their maturity. Growth comes when I do the hard work of building myself up by getting into the word daily and by praying.

It is a "most holy faith" we pursue; we ought to pursue it with all diligence on our part.

"Transgress" or "Go on Ahead?"

I'm reading in 2 John 9 this morning and see a conundrum between the KJV and the ESV. The KJV reads: "Whosoever transgresseth and abideth not in the doctrine of Christ." The ESV translates this phrase: "Everyone who goes on ahead and does not abide in the teaching of Christ." Weird. Is it "transgress?" Or is it "goes on ahead?"

BDAG says that when it is used transitively the word παραβαίνω means "to break or transgress." When it is used intransitively it means "to go aside." I wonder why the ESV chose "goes on ahead here." Mysterious.

At any rate, the key teaching here is that the best evidence of whether or not one "has God" or "has both the Father and the Son" is whether or not they abide in the teaching of Christ. This seems to be the gold standard of whether one is truly a follower of Christ or not.

Reversal of Fortune

This is a theme that runs throughout the Scriptures. In Is 26.5 this morning it is reversal of fortune in a negative sense. Those who are lofty will be brought low. So low that God will bring it (here a city, but applicable to all) to the ground, indeed, smother it in dust.

What man exalts, God brings low. Why? Because anything that is exalted tries to in essence take the place of God. Since God is the highest conceivable being in the universe, it is morally wrong for anything else to try and take his place. This would be like trying to call an ant an elephant. It is laughable and offensive to the true elephant.

God must bring the arrogant low because now they are set into their proper place in relation to the one who created the universe, and it is an act of mercy because being made low is perhaps the only way to open one's eyes to the fact that they are not God. Perhaps then they will look for the one who is indeed God.

Behold, This is our God

I love, love, love Is 25.9. When God returns and reveals himself in all of his glory, we who are followers of God will boast, "Behold, this is our God." This is the one about whom we have been talking. We have waited for him and now he has arrived. We have waited for him and now we get to experience his salvation. What a day of joy and praise that will be. One strains to find words in the English language to express the emotions of that day.

Tanks run out of Gasoline and Artillery have no Ammo

Reading in Ps 76.6 this morning. "At thy rebuke, O God of Jacob, Both the chariot and the horse are cast into a deep sleep" (KJV). Chariots and horses were much feared weapons of war, especially to the Israelites who were sorely lacking in both. It would be the equivalent today of saying that, at the word of God "tanks run out of gasoline and artillery have no ammo." God speaks and mighty weapons are impotent.

Calvin: We are thus taught that all the gifts and power which men seem to possess are in the hand of God, so that he can, at any instant of time, deprive them of the wisdom which he has given them, make their hearts effeminate, render their hands unfit for war, and annihilate their whole strength.

Beware Lest Ye Also

Peter tells his readers to "beware" lest they are led away with the "error of the wicked." The word "error" there means to wander from the path of truth. The wicked then, are defined by those who do not follow the path of truth, which Peter understands as that which is revealed by and about Christ. In wandering from the path of truth the follower of God is in danger of falling "from your own steadfastness" (2 Pet 3.17). The word "steadfastness" means "a state of security" or "firm conviction to belief" or rather both here, so "a state of security grounded in firm conviction to belief."

This is why truth is so crucial. We are not saved and kept save by an emotional commitment to Christ, we are saved by response to what is true, that Christ died for our sins according to the gospel, that he rose again, and that he will return. We should give careful attention to the truth in our own lives so that we do not wander away from it, for then we are in very grave danger.

Damnable Heresies

The KJV uses pretty colorful language in 2 Pet 2.1, when speaking about false teachers. Peter says that they "shall bring in damnable heresies." There is a certain resonance to that translation, although it is not altogether accurate. The ESV is more accurate, they will "bring in destructive heresies." The Greek word means "the destruction that one causes or experiences." Here BDAG says it is the destruction that one experiences because this type of heresy has the potential to destroy one's faith, and certainly to destroy the church.

This is exactly why both Peter and Paul wrote so strongly against false teachers and against heresies. This is also why we need to carefully guard the heart of the gospel. Satan is always working against the gospel in any way he can, by undermining it, by questioning it, by subverting it. False teachers aid and abet him.

There Shall Be Desolation

In Isaiah 17.9 today at the end of which, this ominous statement comes: "There shall be desolation" (KJV). The word "desolation" means "an area deserted and thus arousing awe or terror." I like to think of it as wandering around a deserted factory complex on a moonless night, the sheer creepiness of the surroundings abetted by one's imagination would make it an interesting experience to say the least.

The reason there will be desolation? Stated in the next verse: "Because thou has forgotten God, the God of thy salvation." Forgetfulness of God leads to desolation in life.

Fervent, Persevering, Sin-Covering Love

Peter writes to fellow believers: "Keep loving one another earnestly, for love covers a multitude of sins" (1 Pet 4.8) There is a lot said in a short amount of time when you begin to think about it. Take the little word "earnestly" for example. In the Greek it is a word that means to persevere, but also carries the implication that you don't waver in your interest or devotion while you persevere. This is perseverance that costs you something. It takes commitment, effort, and the resolution not to quit.

So we are to love one another with this love that doesn't quit. Yep, even when the other party isn't interested in returning your love. Indeed, Peter tells us to love one another fervently, earnestly, and perseveringly (is that a word?) because this type of love is a sin-covering love. It "covers a multitude of sins."

Tall order isn't it? Especially when it comes to your kids...or your spouse...or Mr. Prickly Pear cactus who always seems to drop in at the most inconvenient times. If it were easy, we wouldn't have to depend on the Holy Spirit, would we?

God is not a Man that he should Lie

Reading in Numb 23.19 this morning. John Calvin is pretty good: "Hence, however, a lesson of supreme utility may be extracted, namely, that men are altogether wrong when they form their estimate of God from their own disposition and habits. Still, almost all men labor under this mistake. For how comes it that we are so prone to waver, except because we weigh God’s promises in our own scale? In order, therefore, that we may learn to lift up our minds above the world, whenever the faithfulness and certainty of God’s word are in question, it is well for us to reflect how great the distance is between ourselves and God."

This is so often our mistake. We form our estimation of God and what he does and how he acts by looking at our own actions and attitudes. Indeed the gods of the Ancient Near East cultures (as well as Roman and Greek gods) were like men with the same greed, desires, and attitudes, only they were more powerful and lived longer.

This is not our God. We must understand that there is a great difference between us and God.

Willing Ignorance

Peter doesn't shy from the truth as is obvious from his words in 3 Pet 3.5 (KJV). He says that those who do not believe that God created the universe are willingly ignorant of that fact. I take this to mean that there is sufficient evidence to convince them, but that they will not be convinced, not due to the paucity of evidence but to the darkness in their own heart.

Christ: Shepherd; Me: Sheep

The writer to Hebrews says: "Now the God of peace, that brought again from the dead our Lord Jesus, the great shepherd of the sheep" (Heb 13.20, KJV). Christ is the shepherd. We are the sheep. The shepherd leads; the sheep follow. The shepherd guards; the sheep are guarded. The shepherd protects the sheep from harm; the sheep are protected. Sheep go astray; the shepherd finds them and brings them back into the fold. Sheep need food; the shepherd leads them to "green pastures." Sheep need water; the shepherd takes them to "quiet waters."

We sound so dependent, don't we? Which is the point. Sheep are dependent. This is the aim of our great God. He wants us to be dependent on him. He created us to be dependent on him. When we are independent, we get into trouble and go astray (and being the great shepherd that he is, he goes in search of us).

If you pay attention to the course of your life, you will see that one of the things God is always doing is giving you the opportunity to be a good sheep. He is (and will be) a great shepherd. Your responsibility is to be a great (which is to say, dependent) sheep.

With Reverence and Godly Fear

In Heb 12.28, this morning (well, afternoon, I had a redeye from LAX to TPA). The writer to Hebrews says that our desire ought to be to receive the grace of God so that we may serve God "with reverence and godly fear." It's interesting that he connects grace with the ability to serve. Our service comes from the grace that God provides and it should be marked by reverence and godly fear. Our culture tends to play down the reverence and godly fear stuff and we like to approach God as if he were our buddy, buddy friend (witness the rap song lyrics: "Who's in the house? J.C."). We fall short here, I think because our age does not understand the weightiness of God and the gravity of serving him. How do I know this weightiness? I certainly didn't figure it out myself. The very next words penned from the author of Hebrews: "For our God is a consuming fire."

God is...

According to Ps. 46.1, "our refuge and strength, a very present help in trouble" (KJV). I love the simplicity of that statement. God is; not God and; or "put anything else here." When we have trouble—and we will have trouble—our refuge is not our bank account or our wisdom or intelligence, God is our refuge when our world falls apart. He is our solace when we get that nasty medical diagnosis. He remains when our financial world crumbles.

And that...we find out, is all that we really need. Him.

Be Like Abraham, not Like Mike

I'm reading in Heb 6.15, this morning where the writer to Hebrews sets up Abraham as an example of patient endurance. "After he had patiently endured," comments the author, "he obtained the promise" (speaking of Isaac, the promised heir).

The word that the KJV translates "patiently endured," is a word that BDAG says means: "to remain tranquil while waiting." After Abraham's failed machinations to bring about God's promise from his own plan, he "patiently endured" the wait for the promised heir.

The author of Hebrews points out Abraham's example because he wants to teach us a lesson. "Be like Abraham," he says. "As he patiently waited for the fulfillment of God's promise, you also wait for the fulfillment of God's promise that you will enter his rest." Indeed some of the most soaring and inspiring words that the author pens are in this section. God swore by an oath in order that "we might have strong consolation who have fled for refuge to lay hold upon the hope set before us" (vs. 18, KJV). "Which hope we have as an anchor for the soul, both sure and steadfast" (vs. 19, KJV).

O Christian, be like Abraham!