A Daily Devotional

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Where Are the Nine?

"And Jesus answering said, Were there not ten cleansed? but where are the nine?" (Luke 17:17).

Ten lepers, hopeless and incurable, had come to Jesus, begging for His help, and He had miraculously healed them. All ten should have fallen down to worship and thank Him, but only one praised God and thanked Jesus for His marvelous deliverance, while the others rushed away.

We are at first amazed at such ingratitude, until we realize that not more than 10% of even those people who know about Christ ever stop to give Him thanks for His innumerable blessings -- life, freedom, food, shelter, health, family, and especially easy access to the Bible and His gracious offer of salvation -- far greater in value than the gift of special healing received by the ten lepers.

The thankful leper received a much greater gift than all the others. "Thy faith hath made thee whole" (Luke 17:19). They had received an outward cleansing of the body, he an inward cleansing of the soul! These words spoken by Christ are found four other times in the New Testament (Matthew 9:22; Mark 5:34; 10:52; Luke 8:48), plus two other times where the word for "made whole" is translated "saved" (Luke 7:50; 18:42). This word (Greek, sozo) occurs many other times. For example: "He is able also to save them to the uttermost that come unto God by Him" (Hebrews 7:25).

Ten lepers were healed, but only one was saved, and the proof of his salvation, received through genuine faith in Christ, was his gratitude, giving glory to God. The primary evidence of being "filled with the Spirit" (Ephesians 5:18) is that the one so controlled by God's regenerating Spirit will be "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ" (Ephesians 5:20). Those who are not thankful to their saving Lord are the 90% who have not been made whole.

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Judgment Is Coming

"So then every one of us shall give account of himself to God" (Romans 14:12).

There is only one thing that is absolutely sure to happen to every person -- everyone will have to face God some day. Not even "death and taxes" are certain for every one, but meeting God for an accounting of one's life is certain!

Therefore, as the prophet Amos warned some 2500 years ago: "Prepare to meet thy God, O Israel" (Amos 4:12). "It is appointed unto men once to die, but after this the judgment" (Hebrews 9:27).

To the Christian believer, of course, there is no need to fear hell, for there is "now no condemnation |that is, `judgment'| to them which are in Christ Jesus" (Romans 8:1). The Lord Jesus has paid for our sins and purchased our redemption with His shed blood. He "was delivered for our offences, and was raised again for our justification" (Romans 4:25).

Nevertheless, we as Christians still "must all appear before the judgment seat of Christ" (II Corinthians 5:10), where "the fire shall try every man's work of what sort it is. If any man's work abide . . . he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire" (I Corinthians 3:13-15).

Those who die in unbelief, however, not having trusted Christ as their Savior, will face a different meeting with God. The apostle John describes the awesome scene as he saw it in his prophecy. "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works" (Revelation 20:12). But no one can ever be saved by his works (Ephesians 2:9). Therefore, "Whosoever was not found written in the book of life was cast into the lake of fire" (Revelation 20:15).

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A Good Name

"A good name is better than precious ointment; and the day of death than the day of one's birth" (Ecclesiastes 7:1).

It seems odd at first that Solomon would link these two maxims together. How is the day of death better than birth, and what has this to do with the value of one's good name? The great king had once enjoyed a name synonymous with godliness and great wisdom, but his name had eventually become so sullied with the excesses of wealth and fleshly indulgence that he began to long even for death. It is a tragic thing for godly young people to allow their good names to be ruined by careless carnality, thenceforth never to be able to fulfill the promise their lives once seemed to carry. Solomon could employ all the most costly ointments and other comforts to ease his declining years, but they could never redeem his good name. "A good name is rather to be chosen than great riches, and loving favor rather than silver and gold. The rich and poor meet together: the Lord is the maker of them all" (Proverbs 22:1-2).

The Christian believer has a double incentive to maintain a good name, of course, for his words and deeds inevitably reflect, for good or ill, on the name of Christ as well. When we cause our own names to be damaged, we also (as David did) give "great occasion to the enemies of the Lord to blaspheme" (II Samuel 12:14), and there are, sadly, many such enemies eagerly watching for us to give them yet another occasion to "blaspheme that worthy name by the which ye are called" (James 2:7).

In a very real sense, of course, even those who do maintain a good name all their lives can joyfully anticipate the day of death. Christ has promised: "I will write upon him the name of my God . . . and I will write upon him my new name" (Revelation 3:12). That will, indeed, be a "good name" and one we shall enjoy forever!

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The Same Mind

"Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment" (I Corinthians 1:10).

The days of the early church were the days of its greatest power because they were days of its greatest unity. "They, continuing daily with one accord . . . and singleness of heart." "And the multitude of them that believed were of one heart and of one soul: . . . and great grace was upon them all" (Acts 2:46; 4:32-33). It was not long, however, before divisions, contentions, and schisms crept in. Therefore, the New Testament contains many exhortations toward a restoration of the unity -- and thus the power -- of the early church. Note the following examples:

"Be of the same mind one toward another" (Romans 12:16). "Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God" (Romans 15:5-6). "Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you" (II Corinthians 13:11). ". . . stand fast in one spirit, with one mind striving together for the faith of the gospel" (Philippians 1:27). "Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind" (Philippians 2:2). "Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous" (I Peter 3:.

Real unity, of course, must be both "the unity of the Spirit" and "the unity of the faith" (Ephesians 4:3,13), and "the same mind" must be nothing less than the mind of Christ. "Let this mind be in you, which was also in Christ Jesus" (Philippians 2:5).

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Gospel by Revelation

"But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ" (Galatians 1:11-12).

In writing to the believers in Galatia, Paul was concerned that they were "so soon removed from him that called you into the grace of Christ unto another gospel" (v.6).

What was Paul's gospel that he was so concerned about? "Grace be to you and peace from God the Father, and from our Lord Jesus Christ, Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father: To whom be glory for ever and ever" (vv.3-5). Furthermore, he added that "If any man preach any other gospel unto you than that ye have received, let him be accursed" (v.9). They were not to listen even if Paul or "an angel from heaven" (v. preached another gospel.

Paul's gospel, on the other hand, was "not after man," i.e., not the sort of thing that men would make up. Human religions are all man-glorifying and God-degrading, blurring the difference between the two and tempting man with the age-old taunt: "Ye shall be as gods" (Genesis 3:5). In contrast, the gospel which Paul preached recognized man's utter sinfulness and worthlessness and rested in a glorified Christ for his finished work.

Paul had not "received it of man." This was not the tradition among his people. "Neither was I taught it," said Paul, even though he had been taught extensively in the religion of Judaism. On the contrary, he was taught the gospel "by the revelation of Jesus Christ." We can therefore not only be sure of its accuracy, but, also with Paul, join in the "ministry, which |he| received of the Lord Jesus, to testify the gospel of the grace of God" (Acts 20:24).

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Christmas from God's Perspective

"Thanks be unto God for His unspeakable gift" (II Corinthians 9:15).

Christmas has been called the season of giving. But no one can ever give more than God Himself gave upon that day two millennia ago that we now commemorate as Christmas. God's perspective on the giving of this precious gift to the world is portrayed in Philippians 2. Let us briefly note how His experience contrasts with four characteristics of our Christmas celebration anticipated today.

1. Reunion with loved ones: But Christ gave up the place at the right hand of the Father: "Who, being in the form of God, thought it not robbery to be equal with God" (v.6).

2. Receiving of gifts: But Christ emptied Himself of the glory of omnipotence: "But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men" (v.7).

3. Recreation and relaxation: But Christ went beyond merely leaving His place of comfort and humbling himself to join humankind. He became a servant, and then even gave His very life in agonizing sacrifice. "And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (v..

4. Rejoicing: But Christ's birth was for a different purpose. "Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour" (John 12:27).

Yet we find that this time of troubling to Christ did indeed bring joy to God the Father. Isaiah 53:10 states, "Yet it pleased the Lord to bruise Him; He hath put Him to grief . . ." Indeed it is appropriate that our commemoration of the incarnation be a season of rejoicing, but as we consider the occasion from God's perspective it should cause us to love and appreciate His gift even more.

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The Works of the Lord

"Praise ye the Lord. I will praise the Lord with my whole heart, in the assembly of the upright, and in the congregation" (Psalm 111:1).

The first phrase of this majestic psalm of praise, "Praise ye the Lord," translates the compound Hebrew word, "hallelujah." The psalm in its entirety boasts about the works of the Lord (i.e., Jehovah) in various realms.

The psalmist promises to praise the Lord with his entire being, wholeheartedly extolling His works. He will do so in two spheres. First, in "the assembly of the upright," where "assembly" refers to an intimate circle of friends of like faith. Secondly, in the larger "congregation" called together for that purpose.

The next three verses identify some of the praiseworthy acts of God, each verse employing a different word for "works." The word translated "works" in verse two usually refers to God's "great" handiwork in creation, well suited for careful study (i.e., "sought out"), bringing "pleasure" to all those who recognize that "The heavens declare the glory of God" (Psalm 19:1). (Incidentally, this verse two of Psalm 111 is inscribed on the entrance to the famous Cavendish Physics Laboratory in Cambridge.)

The word for "work" in verse three implies an ongoing practice and carries the connotation of His providential acts. He reigns in righteousness, honor, and glory over all His creation.

Finally, the phrase "wonderful works" (v.4) usually refers to God's great redemptive acts on behalf of His people Israel (vv.5,6,9), as well as all those that put their trust in Him (see Psalm 107:8,15,21,31 for example). Surely "the Lord is gracious and full of compassion" (v.4).

"The fear of the Lord is the beginning of wisdom: . . . His praise endureth for ever" (v.10).

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Hints of Redemption

"And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise His heel" (Genesis 3:15).

When Adam and Eve rebelled against God in the Garden of Eden, God pronounced the dreadful curse on all of His creation, from mankind to the animal and plant kingdoms and even the earth itself (Genesis 3:14-19). From that point on, everything began to die, but at the same time God predicted the coming Redeemer who would set things right.

There are several hints of the coming Redeemer in these early chapters of Genesis. Dr. A. T. Pierson, a Bible scholar of the late 1800s and early 1900s, mentioned an unnamed Hebrew scholar, a Jewish Rabbi, who held that the names of the 10 pre-Flood patriarchs (Adam to Noah) formed a redemptive sentence when read together. Keep in mind that certain meanings of some of these names are lost in antiquity, but the exercise is interesting, if not definitive. According to the Rabbi, Adam means mankind; Seth, is appointed; Enos, mortality; Cainan, wailing for the dead; Mahalaleel, God be praised; Jared, He shall descend; Enoch, a mortal man; Methuselah, dismissing death; Lamech, the weary; Noah, rest. Stringing the translations together yields the following sentence: "Mankind is appointed |to| mortality, wailing for the dead. God be praised. He shall descend, a mortal man, dismissing death, |bringing to| the weary, rest."

Modern scholars prefer Enoch as dedicated man, Methuselah as when he dies, judgment, Lamech (uncertainly) as conqueror, and Cainan (very uncertainly) as humiliation. Our sentence now reads "Mankind is appointed |to| mortality, |bringing| humiliation. God be praised. He shall descend, a dedicated man. When He dies |as| judgment, |He will| conquer, |bringing| rest."

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Boldness in the Holy Place

"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus" (Hebrews 10:19).

In the ancient tabernacle only the High Priest was allowed to enter the "holy of holies" to commune with God, and that only once a year, on the great day of atonement. This most holy place was separated from the rest by a very heavy veil. When Christ died, however, as the one final and perfect sacrifice, "the veil of the temple was rent in twain from the top to the bottom" (Matthew 27:51).

This miraculous rending of the veil was intended by the Lord to symbolize the wonderful truth that we now have open access to come into the very presence of God, "By a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh" (Hebrews 10:20). Thus, as our text says, we no longer must go by way of priests and sacrifices to come to God. We can enter directly "into the holiest by the blood of Jesus."

Because of what Christ has done for us, we can come boldly (not arrogantly or presumptuously, however) into God's presence in prayer. "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:15-16).

We can also have confidence (same Greek word as for "boldness") in witnessing for Christ. After praying for boldness, "with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all" (Acts 4:33).

Just as did the apostles, in Christ we now "have boldness and access with confidence by the faith of Him" (Ephesians 3:12).

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Blessed Assurance

"And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever" (Isaiah 32:17).

As expressed in the old gospel hymn, the "blessed assurance, Jesus is mine" is a "foretaste of glory divine." According to our text, this "assurance for ever," together with true peace of soul and quietness of spirit, are products of the "work of righteousness."

The New Testament exposition of genuine righteousness makes it clear that we who have received Christ's work of righteousness by faith have been "made the righteousness of God in Him" (II Corinthians 5:21). "To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Romans 4:5).

Thus, salvation is the priceless possession of those to whom Christ's work of righteousness has been imputed, through faith. On the other hand, the assurance of salvation, accompanied by quietness and peace of heart, is "experienced" only by saved believers who practice the work of righteousness in their daily walk with the Lord. If we truly have salvation, then we ought to manifest the "things that accompany salvation. . . . For God is not unrighteous to forget your work and labor of love, which ye have showed toward His name. . . . And we desire that every one of you do show the same diligence to the full assurance of hope unto the end" (Hebrews 6:9-11).

We can, indeed, know that we are saved simply through faith in His work and His Word (e.g., I John 5:13). Nevertheless, to know that one's faith itself is genuine, God has given us this test of faith. "And hereby we do know that we know Him, if we keep His commandments" (I John 2:3).

This is surely blessed assurance of salvation and a foretaste of glory divine!

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Be Instant

"Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine" (II Timothy 4:2).

Paul's "charge" to young Timothy, just before the great apostle's martyrdom, was urgently needed by Christians in those early days of persecution and incipient apostasy, and his words are even more appropriate today.

The admonition to "be instant" is worth special note. The Greek word, ephistemi, is translated in various ways ("be present," "be at hand," "come upon," etc.). The main idea is simply to be there, doing what needs to be done at the time it is needed. In this particular context it is stressing the Christian's responsibility to be there with the right words from the Word of God -- words of exhortation, of doctrine, of reproof if needed, yet words given patiently, even when rebuffed by the hearer. "Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man" (Colossians 4:6).

Furthermore, the charge applies not only to those times when we are officially on duty, so to speak. It applies to off-hours as well as work time. Be instant out-of-season, as well as in-season! The Christian must always be "on call" when God calls.

The apostle could rightly issue such a charge because he himself had set such an example. "I have fought a good fight, I have finished my course, I have kept the faith: . . . thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience" (II Timothy 4:7; 3:10). It is touching that Paul could then use the same word (ephistemi) concerning his own coming death, when he said, "I am now ready to be offered, and the time of my departure is at hand" (II Timothy 4:6). He was as ready to die as he had always been to speak, for the Lord!

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Christ in the Flesh

"Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God" (I John 4:2).

The great truth associated with Christmas is the glorious fact of the incarnation, that the eternal Word of God, without whom "was not any thing made that was made" (John 1:3) "was made flesh, and dwelt among us" (John 1:14). The Bible warns, therefore, that anyone who denies the human nature of Christ "is not of God" but rather is of the "spirit of antichrist" (I John 4:3).

This problem is very real because "many false prophets are gone out into the world" (I John 4:1) -- that is, those "New Age" teachers, gurus, rabbis, and mullahs who deny that Jesus and the Christ are eternally one, and that the Lord Jesus Christ died for our sins and rose again, and that this was a physical death and bodily resurrection.

The real message of Christmas is not about a baby or gift-giving or good will, though these elements are all there, but about the God/man, who once came "in the likeness of sinful flesh" to die in our place, and thereby "condemned sin in the flesh" (Romans 8:3). It will not do to say that any person can become a "Christ" or any other compromise that dilutes either the humanity or the deity of the Lord Jesus Christ. As the apostle John testified: "For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us" (I John 1:2).

That living Word of God "was made in the likeness of men: . . . and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, . . . That at the name of Jesus every knee should bow, . . . every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:7-11).

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The God-Man

"Concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" (Romans 1:3-4).

How Christ could be both man and God is a great mystery, but the fact that He is both man and God is certain, both from Scripture and from history. This "hypostatic |substantive| union" is set forth in many passages of Scripture, including this one. He was "made" to be a man, by placing the body of flesh "prepared" for Him by God (Hebrews 10:5) in the womb of the virgin, who was herself descended from David. But then He was "declared" to be the Son of God by His mighty resurrection from the dead, an event beyond the power of any but God Himself to accomplish.

A similar testimony is found in Galatians 4:4: "But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law." As deity, He was "sent forth" from God in heaven. In His humanity, He was "made of a woman." His "being in the form of God" preceded His taking upon Himself "the form of a servant" (Philippians 2:6-7). As the eternal Word, He "was God," but He "was made flesh, and dwelt among us" (John 1:1,14).

The same truth is found even in the Old Testament Messianic prophecies. "For unto us a child is born, unto us a Son is given" (Isaiah 9:6). As a child, He must be born, but as God's Son, He would be given. Furthermore, that human child would also be the "mighty God" and the "everlasting Father." "A virgin shall conceive, and bear a son, and shall call His name Immanuel" ("God with us" -- Isaiah 7:14).

Christ has eternally been God; He will eternally be Man. He is, forever, the God-Man -- man as God intended man to be and also the one true, eternal God.

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Shepherds in the Field

"And there were in the same country shepherds abiding in the field, keeping watch over their flock by night" (Luke 2:.

The date of Christ's birth, as observed in the western world, is December 25, although other dates have been observed at various times and places -- in January, March, May, etc. Actually no one really knows. In fact, the church did not observe it at all for the first two centuries. The date in late December which was eventually adopted coincided with the various pagan festivals held in connection with the winter solstice.

A significant clue is found in our text. Shepherds were almost certainly not abiding in the fields watching over their flocks in late December; the sheep would have been gathered into the sheep folds long before that.

Another clue is the recorded presence of "the angel of the Lord" (v.9) to announce the birth of the Savior, along with a "multitude of the heavenly host" (v.13). The angel leading the host was likely Michael the archangel (note Jude 9). The angel Gabriel, who stands "in the presence of God" (Luke 1:19) was sent to bear individual messages to Zacharias and Mary (Luke 1:11,26-27), but Michael is the one seen commanding the angelic host (Revelation 12:7).

It may be significant that the ancient church in Britain observed a date called Michaelmas (i.e., "Michael sent"), known as the feast of Michael and the angels. This date (still recognized in England's legal system) is September 29 -- a date when it is reasonable that Jewish shepherds would be in the fields with their flocks. Now, if that just might be the date of Christ's birth, then December 25 (nine months earlier) could well be the real date of the incarnation, when the eternal Creator God left heaven to take up residence as a special "seed" in a virgin's womb!

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A Light to the Gentiles

"And He said, It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth" (Isaiah 49:6).

These words were presumably directed to the Son by the Father as the triune God prepared to implement the ancient promise that a Savior would come to bring salvation to a world lost in sin. That salvation would not only be the restoration of Israel as God's elect nation, but also would reach the Gentile nations and spread to the ends of the earth.

The old prophet Simeon referred to this prophecy when he took up the infant Jesus in his arms, and said: "Lord, now lettest thou thy servant depart in peace. . . . For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of thy people Israel" (Luke 2:29-32).

Similar prophecies occur in other Old Testament passages as well. "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles" (Isaiah 42:6). "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. . . . And the Gentiles shall come to thy light, and kings to the brightness of thy rising" (Isaiah 60:1,3). The latter verse apparently prophesies even the coming of the Magi to worship the child Jesus in Bethlehem.

Paul used this truth as he preached to Gentiles in Antioch and elsewhere. "So hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldst be for salvation unto the ends of the earth" (Acts 13:47; also note Acts 26:23). In fact, Jesus not only enlightens both Jews and Gentiles, but is "the light of the world" (John 8:12).