A Daily Devotional

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In Christ Jesus

"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit" (Romans 8:1).

One of the key doctrines of Christianity is the union of the believer with Christ. In fact, the expression "in Christ" or its equivalent is found over 160 times in Paul's epistles alone. Since, in God's sight, we are "in Him," all His attributes and accomplishments are credited to us as well.

For example, Paul said even to the carnal Corinthians, that "of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (I Corinthians 1:30). To the Romans (see our text) he said that being in Christ frees us from the judgment, since Christ has already borne our judgment.

To the Galatians, Paul emphasized that "ye are all one in Christ Jesus" (Galatians 3:28). The Ephesian epistle has many such expressions, the most comprehensive being Ephesians 1:3: "|God| . . . hath blessed us with all spiritual blessings in heavenly places in Christ." To the Philippians, he promised that "the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus" (Philippians 4:7). The Christians at Colosse were assured that "ye are complete in Him, which is the head of all principality and power" (Colossians 2:10).

Even when we die, we "sleep in Jesus" and, when He comes again, "the dead in Christ shall rise first" (I Thessalonians 4:14,16). Paul even wrote to Timothy that God's "own purpose and grace" had been "given us in Christ Jesus before the world began" (II Timothy 1:9). These are only a few examples of the marvelous blessings shared by all who are "in Christ Jesus." We should be willing gladly to acknowledge "every good thing which is in you in Christ Jesus" (Philemon 6).

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Handfuls of Purpose

"And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not" (Ruth 2:16).

This verse contains the unusual instruction of Boaz to his servants concerning Ruth, after she asked if she could glean after the reapers in his field of barley. Not only did Boaz allow her to do so, but also commanded his servants to "let fall some of the handfuls of purpose" for her, thus making her task easier.

It is interesting that the same Hebrew word, basically meaning "take a spoil," is used twice in this verse, once translated "let fall" and once as "of purpose." The word for "handfuls," used only this once in the Bible, evidently refers to a hand's "grip." Although all the translations seem to have difficulty with it, Boaz seems actually to be saying, in effect, to his servants: "Grab as though you were taking a spoil for her from the bundles of sheaves, and leave them as a spoil for her." This was to be a deliberate and purposeful gift on Boaz' part, but Ruth was not to know, so that she could assume she had gleaned it all on her own.

Boaz, therefore, like his distant descendant (through his soon-to-be bride, Ruth), Jesus Christ, provided that which represented the bread of life as a gracious gift to his coming bride. In this, as in other ways, Boaz is a type of Christ, and Ruth is a type of each believer destined for union with Him.

But the sheaves also represent the Word of God from which we daily can glean life-giving food for our souls. Our God has been pleased to leave us many "handfuls of purpose" along the way in the fruitful field of Scripture which we can stoop to gather as we go. Our heavenly "Boaz" has paid the price to take the spoil for us, but as we kneel down to glean each morsel, we "rejoice at thy word, as one that findeth great spoil" (Psalm 119:162).

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Laughing or Weeping

 for by the sadness of the countenance the heart is made better" (Ecclesiastes 7:3).

People like to be made to laugh, and many professional comics make a good living telling jokes. Even in the realm of Christian ministry, those preachers and teachers who can keep their audiences laughing are often the most popular.

No doubt humor has a place, but it does need to be kept in perspective. King Solomon had everything and tried everything, including activities promoting laughter and merriment, and was soon disillusioned. "I said in mine heart, . . . I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity. I said of laughter, It is mad: and of mirth, What doeth it?" (2:1-2).

In fact, some of it does harm, for convivial jesting all too often depends on bawdy humor, especially in today's movies and television "sitcoms." Concerning this problem, the Bible warns: "But fornication, and all uncleanness, or covetousness, let it not be once named among you, . . . Neither filthiness, nor foolish talking, nor jesting. . ." (Ephesians 5:3-4).

It is significant that we never read of Jesus laughing (nor Paul or any of the other apostles, for that matter), but we do read of Him weeping (Luke 19:41; John 11:35). In fact, He said on one occasion: "Woe unto you that laugh now! for ye shall mourn and weep" (Luke 6:25). Similarly, the apostle James said: "Be afflicted, and mourn and weep: let your laughter be turned to mourning, and your joy to heaviness" (James 4:9).

There is much in the Bible encouraging us toward joy and happiness, of course. In a world of tears, we can be "as sorrowful, yet always rejoicing" (II Corinthians 6:10), knowing that "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him" (Psalm 126:6).

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Spiritual Entropy

"I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?" (I Corinthians 6:5).

The word for "shame" in this verse is the Greek entrope, meaning "turning inward" or "inversion." It is used only one other time, in I Corinthians 15:34: "Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame." Evidently this special variety of shame is associated with taking controversies between Christian brethren to ungodly judges and also with failing to witness to the non-Christian community. Instead of bringing the true wisdom of God to the ungodly, such "entropic Christians" were turning to worldly wisdom to resolve their own spiritual problems. This inverted behavior was nothing less than spiritual confusion!

The modern scientific term "entropy" is essentially this same Greek word. In science, entropy is a measure of disorder in any given system. The universal law of increasing entropy states that every system tends to disintegrate into disorder, or confusion, if left to itself. This tendency can only be reversed if ordering energy is applied to it effectively from a source outside the system.

This universal scientific law has a striking parallel in the spiritual realm. A person turning inward to draw on his own bank of power, or seeking power from an ineffective outside source, will inevitably deteriorate eventually into utter spiritual confusion and death. But when Christ enters the life, that person becomes a new creation in Christ Jesus (II Corinthians 5:17). Through the Holy Spirit and through the Holy Scriptures, "His divine power hath given unto us all things that pertain unto life and godliness" (II Peter 1:3). The law of spiritual entropy is transformed into the "law of the Spirit of life in Christ Jesus" (Romans 8:2).

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The Arm of the Lord

"The Lord hath made bare His holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God" (Isaiah 52:10).

The human arm is often used in the Bible to symbolize spiritual strength or power. The word is first used in Jacob's dying prophecy concerning His beloved son Joseph: "But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob" (Genesis 49:24).

The source of all true strength is in the mighty God, so it is not surprising to find at least 40 Biblical references to the Lord's powerful "arm" or "arms." One of the most striking is our text, promising that when God "bares His arm" for His great work of delivering the lost world from its bondage to Satan and sin and death, then the whole world will see His salvation (literally, His "Jesus").

In a real sense, therefore, "the arm of the Lord" is none other than Jesus Christ. When He came into His world, however, the world refused Him. Just a few verses later, introducing the incomparable 53rd chapter of Isaiah, appears this tragic question: "Who hath believed our report? and to whom is the arm of the Lord revealed?" (Isaiah 53:1).

Nevertheless, some believed, and the first was His own mother. In her "Magnificat," spoken in faith before Jesus was born, Mary said: "God my Savior . . . hath showed strength with His arm" (Luke 1:47,51). This confession of faith is the first use of "arm" in the New Testament and again refers to the saving arm of God, the Lord Jesus Christ.

Finally, His arm is not only mighty to save, but also secure to hold: "His arm shall rule for Him . . . He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom" (Isaiah 40:10-11).

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Scattered Abroad

"Therefore they that were scattered abroad went every where preaching the word" (Acts 8:4).

God has given two great commissions to His people, both of which would require worldwide effort to accomplish. Both, however, were so resisted that God Himself had to step in and force His people to be obedient.

Immediately after the great Flood, God gave the following command: "Be fruitful, and multiply, and replenish the earth" (Genesis 9:1). This was an extension of the Edenic mandate given to Adam in the beginning, a commission to fill the earth and exercise dominion over it, under God (1:28). Noah's descendants, however, decided to stay in Babel and "make us a name, lest we be scattered abroad upon the face of the whole earth." As a result of this rebellion, "the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth" (11:4,9).

Over 2000 years later, the Lord gave His disciples another great worldwide commission. "Go ye into all the world, and preach the gospel to every creature" (Mark 16:15). Then followed the coming of the Holy Spirit, and soon "the number of the disciples multiplied in Jerusalem greatly" (Acts 6:7).

But they remained in Jerusalem, instead of spreading out to "the uttermost part of the earth" (1:. Therefore God once again intervened, and "there was a great persecution against the church which was at Jerusalem: and they were all scattered abroad . . ." (8:1). Then, finally, began their full obedience to the great commission, for "they that were scattered abroad went every where preaching the word," and eventually some "of all nations, and kindreds, and people, and tongues" will stand in saving faith before the Lord (Revelation 7:9).

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 Called and Chosen

"But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (II Thessalonians 2:13-14).

Note the order established by God in His great plan of salvation. God had chosen these Thessalonian believers to salvation even before they were born, for it was from the beginning. Then He called them, and they heard the gospel, believed the truth, and were sanctified (that is, "set apart") by the Holy Spirit, eventually destined to be glorified in Christ.

To accomplish this, however, the Spirit used human messengers. He first, in a vision, directed Paul to go to Greece to preach the gospel (Acts 16:9), where he eventually reached Thessalonica and taught the truth to those he found in the synagogue. However, of the many who were "called" as Paul preached and taught, only "some of them believed" (17:4). Most of his listeners had not been "chosen," so they resisted the "call" and refused to believe. As Jesus said: "Many be called, but few |are| chosen" (Matthew 20:16).

Such a truth may be difficult to understand with our finite minds, but (like Paul) "we are bound to give thanks" that we who believe today, like the Thessalonian believers then, have been both "chosen . . . in Him before the foundation of the world" (Ephesians 1:4), and also "called . . . out of darkness into His marvelous light" (I Peter 2:9).

This same mysterious but glorious truth is found throughout Scripture. "And we know that all things work together for good to them that love God, to them who are the called according to His purpose. . . . What shall we then say to these things? If God be for us, who can be against us?" (Romans 8:28,31).

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Always Rejoicing

"Rejoice evermore" (I Thessalonians 5:16).

Most people think that John 11:35 ("Jesus wept") is the shortest verse in the Bible, but our text is actually even shorter in the original Greek. In one sense, these two two-word verses complement each other: because Jesus wept, we can rejoice evermore. Christ died that we might live. He became poor so that we could be eternally rich. When Christ rose from the dead and met the women returning from the empty tomb, He greeted them with the words: "All hail" (Matthew 28:9). The actual Greek was the same word as "rejoice," and surely His victory over sin and death provided the greatest of all reasons for the world to rejoice.

The contrast between suffering and rejoicing is present throughout the New Testament, with the former typically preceding and bringing in the latter. Its first occurrence is in the closing verse of the beatitudes: "Blessed are ye, when men shall revile you, and persecute you . . . for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven" (Matthew 5:11-12). The final passage, when the sufferings of the saints are all past and Christ comes to reign, the multitude sings in heaven: "Let us be glad and rejoice, and give honor to Him: for the marriage of the Lamb is come" (Revelation 19:7). In that great day, "God shall wipe away all tears from their eyes" (Revelation 21:4), and all the redeemed will, indeed, rejoice evermore.

Therefore, we can live our present lives in the light of our future lives, "As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things" (II Corinthians 6:10). The apostle Paul exhorts us to "Rejoice in the Lord alway" (Philippians 4:4), and Peter says that, loving Christ, we "Rejoice with joy unspeakable and full of glory" (I Peter 1:.

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Worshiping God

"And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you" (Genesis 22:5).

We tend to think of "worship" as singing, or testimonies, or hearing a message. This could hardly be the meaning in our text, however, for Abraham was intending to offer Isaac on a sacrificial altar in accordance with God's command. Furthermore, Isaac was willing to be offered. "They went both of them together" (vv.6,8). Isaac, in fact, was not just a little boy at this time. The word "lad" in our text is the same word as "young men" in the same verse.

The first time the Hebrew word for "worship" is used is in Genesis 18:2. When Abraham saw three men approaching (later revealed as the Lord and two angels), he "bowed himself toward the ground." Thus "worship" means, essentially, "bow down" in obedience to the will of the one deserving "worship."

Abraham's supreme act of worship, however, was his willingness even to sacrifice his beloved son, if God's will so required. He trusted so fully in God that he knew "God was able to raise him up, even from the dead" (Hebrews 11:19), and so he could tell his two servants that he and Isaac would "come again to you." No wonder Abraham is called "the father of all them that believe" (Romans 4:11). He was, indeed, "strong in faith" (v.20).

The New Testament Greek word for "worship" also means essentially to bow down to God's will. It occurs first when the wise men came to King Herod seeking the infant Savior, saying: "We . . . are come to worship Him" (Matthew 2:2). As long ago a great man on Earth bowed down to the three from heaven, so now these great men on Earth with their three precious gifts bow down to One from heaven, the One who alone is worthy of true worship.

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No More Problems

"Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake" (Matthew 24:9).

All too often in these days of "easy believism" and the erroneous "peace and prosperity" teaching, we hear someone say, "Once you become a Christian, all your problems will be over." It is doubtful that anyone really believes such a statement, much less experiences it. Certainly the Israelites who had just been miraculously delivered from bondage didn't experience it.

Of course, this concept is not Biblical. In fact, the Bible teaches quite the opposite. Christ promised, "Ye shall be hated of all men for my name's sake" (Matthew 10:22). He, Himself, would have many problems. "If the world hate you, ye know that it hated me before it hated you" (John 15:18). Later, after experiencing many problems, John wrote, "Marvel not, my brethren, if the world hate you" (I John 3:13).

These problems may take the form of general troubles which come from living in a sinful, cursed world; specific afflictions, which God allows in our lives to bring about His purpose; or discipline for personal sin, as well as direct persecution from without.

While troubles will come, all is not lost! Christ promised, "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world" (John 16:33). Through Him we have the strength to meet every difficulty of this life with peace, good cheer, and victory. Through Him we also receive the promise that throughout eternity "there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Revelation 21:4).

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The King of Glory

"Who is this King of glory? The Lord of hosts, He is the King of glory. Selah" (Psalm 24:10).

In the upper room just before His betrayal, the Lord Jesus prayed to His Father, remembering "the glory which I had with thee before the world was" (John 17:5). He had left heaven, however, when "the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth" (1:14). Then, when He miraculously turned water into wine at the wedding in Galilee, He "manifested forth His glory; and His disciples believed on Him" (John 2:11).

In the days of His flesh, His glory was veiled, however, except in His life and words of grace and truth, and in His mighty works. He "made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (Philippians 2:7-8).

Finally, His glory seemed to be gone forever as He lay in a borrowed tomb. But then "God . . . raised Him up from the dead, and gave Him glory; that your faith and hope might be in God" (I Peter 1:21).

He is now "the Lord of glory" (James 2:1), who, being the very "brightness of |God's| glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high" (Hebrews 1:3).

As He ascended back to heaven, all His hosts of angels welcomed their Lord of hosts with a mighty anthem of praise: "Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory" (Psalm 24:9-10).

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Not So, Lord

"But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean" (Acts 10:14).

This response of Peter to the Lord's command is a self contradiction. How could He be Peter's Lord if Peter felt free to disobey His command?

The doctrine and practice of the Lordship of Christ have always been difficult and controversial. Many Christians who have called Him their Savior and Lord nevertheless often feel free to question or disregard His Word. There may be legitimate discussion concerning interpretation of the Word, but there is never justification for questioning its authority, regardless of the pretenses of modern intellectuals or the pressures of public opinion. As the Lord Jesus Christ rebukingly asked: "Why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46).

There was an earlier occasion when Peter revealed this same inconsistency. When Christ told of His imminent crucifixion, Peter "began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee" (Matthew 16:22). The Lord, therefore, had to rebuke Peter. It was not Peter's prerogative, nor is it ours, to question the Word of the Lord, even when we don't yet understand it.

That kind of attitude can, under certain circumstances, have deadly and eternal consequences. Jesus warned those who would profess His Lordship without its reality: "Many will say to me in that day, Lord, Lord. . . . And then will I profess unto them, I never knew you: depart from me, ye that work iniquity" (Matthew 7:22-23).

Peter learned this lesson and was soon able to confess unreservedly concerning Christ that "He is Lord of all" (Acts 10:36). We who "Believe on the Lord Jesus Christ" for salvation (Acts 16:31) certainly should seek to believe and obey His Word in all things.

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Walk -- Don't Walk

"This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over to lasciviousness, to work all uncleanness with greediness" (Ephesians 4:17-19).

In verses 1-3, Paul encourages believers to "walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavoring to keep the unity of the Spirit in the bond of peace." This humble, patient, loving, peaceful walk contrasts sharply with the walk described in our text.

The walk of those outside Christ is characterized by "the vanity of their mind" -- empty, futile thinking. The same word for "vanity" is used elsewhere for those who deny the obvious evidence for creation, who "became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools" (Romans 1:21-22). They are ignorant and blind, our text says, with darkened understanding and a blind heart. This has led them into a position of alienation from God, dead to any prompting they might receive from within or without. The result of such a mindset is a shameless, reprobate lifestyle, full of lasciviousness, uncleanness, and greediness.

Thankfully, we "have not so learned Christ" (Ephesians 4:20). We are to be "renewed in the spirit of |our| mind" (v.23) and walk aright. "Walk in love, as Christ also hath loved us" (5:2). "Walk as children of light" (5:. "Walk circumspectly, not as fools, but as wise" (5:15), "filled with the Spirit" (5:18). Our Creator promises us an inward "new man, which after God is created in righteousness and true holiness" (4:24).

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Being Carried Up

"And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence" (Genesis 50:25).

Joseph was a man of great faith. He never wavered, amidst a dysfunctional home, betrayal by jealous brothers, slavery in a foreign land, wrongful imprisonment, and the seduction of sudden power and authority. Yet of all the great acts of faith recorded for us in Genesis, Hebrews 11 singles out one for special mention: "By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones" (v.22). Joseph had spent his entire adult life in Egypt. His family, work, and familiar surroundings were all there. His peers and associates had been buried in grand sepulchers amidst the splendid architecture of ancient Egypt. Canaan was a distant place of bad memories and desolate fields by comparison. Yet Joseph knew that it was the promised land and would enjoy the presence of God.

Believers today live, toil, and have friends upon Earth. But there is a place to which we should desire to be carried up. Identifying with the faith of Joseph, we can enjoy the same reward that Christ discussed in Luke 16. He told of a poor man named Lazarus: "And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom" (v.22). Indeed there is a day coming when all who have lived by faith will have their bodies raised and will be carried up. "For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (I Thessalonians 4:16-17).

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The Subjected Creation

"For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope" (Romans 8:20).

Every creature of God, that is, everything created by Him, has been subjected to "vanity" or futility. This is the great curse on the ground (Genesis 3:17) imposed thereon because of the primal rebellion of the man who had been given dominion over all the earth (Genesis 1:26).

Although we see the effects all around and even in us, certain idealistic theologians argue that Christ, by His resurrection, has already started the gradual triumph of life over death, righteousness over evil, and order over entropy.

But this is wrong. A whole generation after Christ's resurrection, Paul noted that "the whole creation groaneth and travaileth in pain together until now" (Romans 8:22). Then, after still another generation, Peter said that the devil was still freely walking about "seeking whom he may devour" (I Peter 5:. Paul, just before his death, predicted that "in the last days . . . evil men and seducers shall wax worse and worse" (II Timothy 3:1,13).

The best-proved of all scientific laws, the law of increasing entropy, describes the tendency in all natural systems toward disorganization and death. Despite the resurrection, therefore, death is still the great enemy and will continue to be so until "Death is swallowed up in victory" when Christ returns (I Corinthians 15:54).

Nevertheless, because of His death and resurrection, Christ has -- in principle and sure prospect -- "abolished death, and hath brought life and immortality to light through the gospel" (II Timothy 1:10). In the meantime, He commanded us to "Occupy till I come" (Luke 19:13) that "we may have confidence, and not be ashamed before Him at His coming" (I John 2:28).