A Daily Devotional

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 Cursed Is the Ground

"And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life" (Genesis 3:17).

The great curse which God placed on the ground because of man's deliberate rebellion against His Word is worldwide and age-long. Until sin is removed, the curse cannot be removed. In the New Earth, after Christ returns and all unrepentant, unbelieving sinners have been cast with Satan into the lake of fire, then -- and not until then -- "there shall be no more curse" (Revelation 22:3).

The curse is not only on man ("unto dust shalt thou return," Genesis 3:19), but also "the whole creation groaneth and travaileth in pain together until now" under "the bondage of corruption" (or "decay," Romans 8:22,21). For the curse was placed on "the ground," that is, on the very material out of which God had formed Adam's body (Genesis 2:7). In fact, it was the "dust of the ground" -- that is, the finest particles of matter -- from which everything had been made.

Plants and animals, men and women, minerals and mountains, all may grow for a time, but all eventually decay and die, because God's curse is in the very dust of the ground from which they are formed. The principle has even come to be recognized by scientists as the "law of entropy," which has no known exception.

When Christ returns to reign in glory, however, the whole creation "shall be delivered from the bondage of corruption into the glorious liberty of the children of God" (Romans 8:21). Therefore, "we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness" (II Peter 3:13).

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Guarding the Word

"Blessed are they that keep His testimonies, and that seek Him with the whole heart" (Psalm 119:2).

In the remarkable 119th psalm, there are 176 verses (the longest chapter in the Bible) and 176 references to the written word of God. Eight different Hebrew words are used for the Scriptures, respectively translated (in the King James Version) "law," "testimonies," "precepts," "statutes," "commandments," "judgments," and two words translated "word" or "words." Furthermore, this psalm contains 28 admonitions to "keep" the Word, and these are applied to each of the above eight aspects of the Scriptures. The first is in our text where we are exhorted to keep His testimonies. Note the others also in the following examples:

"Thou hast commanded us to keep thy precepts diligently" (v.4); "O that my ways were directed to keep thy statutes!" (v.5); "Deal bountifully with thy servant, that I may live, and keep thy word" (Hebrew, dabar, v.17).

"Give me understanding, and I shall keep thy law" (v.34); "I made haste, and delayed not to keep thy commandments" (v.60); "I have sworn, and I will perform it, that I will keep thy righteous judgments" (v.106); "Before I was afflicted I went astray: but now have I kept thy word" (Hebrew, imrah, v.67).

This means much more than simply obeying His commands, though this is certainly included. Both words translated "keep" or "kept" in the 28 admonitions noted above, basically mean "guard" or "preserve," as in Psalm 41:2 where both words are used: "The Lord will preserve him, and keep him alive."

In these verses and many others throughout the Bible, therefore, we are commanded not merely to obey and proclaim God's Word, but also to guard, preserve, and defend it against all its many enemies.

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No Other Name

"Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12).

There are many famous names in the history of religious thought -- names such as Mohammed, Buddha, Confucius, Joseph Smith, among a host of others. Each has a multitude of followers who pay homage to his name.

But there is only one name that saves eternally, the Lord Jesus Christ. The words of our text were spoken by the apostle Peter. In his epistle, John also stresses this fact: "He that hath the Son hath life; and he that hath not the Son of God hath not life" (I John 5:12). The apostle Paul wrote that all those "that obey not the gospel of our Lord Jesus Christ . . . shall be punished with everlasting destruction from the presence of the Lord" (II Thessalonians 1:8-9).

This exclusivity necessarily results from the fact that there is only one God and Creator of all men, and that all men have rebelled against Him. God Himself has become Redeemer and Savior, dying for the sin of the world and rising again. There can, therefore, be no other Savior than God Himself.

The Lord Jesus repeatedly stressed this truth. "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). "He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God" (John 3:18). "If ye believe not that I am He, ye shall die in your sins" (John 8:24).

It is urgent, therefore, that anyone desiring forgiveness of sin and eternal salvation come to God through Jesus Christ. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life: but the wrath of God abideth on him" (John 3:36).

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Praise at the Incarnation

"Blessed be the Lord God of Israel; for He hath visited and redeemed His people, And hath raised up an horn of salvation for us in the house of His servant David" (Luke 1:68-69).

These words of praise, uttered by Zacharias the priest at the birth of John the Baptist, comprise one of seven great doxologies given by men and women in connection with the entrance of the Savior into the human family. Even before this was the testimony of His mother Mary in her Magnificat: "My soul doth magnify the Lord, And my spirit hath rejoiced in God my Savior" (vv.46-47).

But the first was uttered by Elizabeth: "Blessed art thou among women, and blessed is the fruit of thy womb. . . . And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord" (vv.42,45).

Then, when Christ was born, there were the shepherds who, after seeing Him, "returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them" (2:20). Eight days later, at His circumcision in Jerusalem, the aged prophet Simeon "blessed God, and said . . . 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" (vv.28,30-32). The prophetess Anna "gave thanks likewise unto the Lord, and spake of Him to all them that looked for redemption in Jerusalem" (v.38).

Finally, perhaps two years later, Gentile wise men, after a long journey from the east, "fell down, and worshipped Him" (Matthew 2:11). Humble Jewish shepherds and great Gentile scholars joined with priest and prophet and three godly women to praise the Lord for the gift of His Son and to worship Him. Can we do any less?

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A Non-Citizen's Role in Society

"Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God" (Ephesians 2:19).

Speaking primarily to new Gentile believers, Paul welcomes them into the body of Christ, made up of all true believers, either Jew or Gentile. Each new member enjoys full privileges and benefits given to all "saints," those "of the household of God." "For our conversation |literally, `citizenship,' same root word as in our text| is in heaven; from whence also we look for the Savior, the Lord Jesus Christ" (Philippians 3:20).

Regarding our former state, Christ declared: "Ye are of your father the devil, and the lusts of your father ye will do" (John 8:44). However, we have broken with this former alliance and transferred our allegiance to "God, who hath reconciled us to Himself by Jesus Christ" (II Corinthians 5:18). "Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (v.17).

Our function as non-citizens still living to a degree in our prior realm is revealed, for "God . . . hath given to us the ministry of reconciliation" (v.18). God is in the business of reconciling others who are now estranged back to Himself, and even though He could do it all Himself, without any help from His feeble creation, He has in His grace given us a part in this blessed work. The work will involve a struggle, for our warfare is against the ruler of this world and his henchmen, but we will, through God's enablement, be victorious (Ephesians 6:10-18).

"Now then |since| we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God" (II Corinthians 5:20). Let us be about this blessed business.

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After This and After That

"But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon" (Ezra 5:12).

"Righteousness exalteth a nation: but sin is a reproach to any people" (Proverbs 14:34). When this basic principle is abandoned, either by a nation or an individual, sooner or later, judgment will follow. The children of Israel learned the principle of "after that" (text) the hard way.

Their continual sin was a reproach to God, provoking Him to wrath, resulting in the destruction of Jerusalem and the Babylonian captivity. Yet, God in His marvelous mercy, would bring them back. He said, " after seventy years be accomplished at Babylon I will visit you, . . . in causing you to return to this place" (Jeremiah 29:10).

The inevitability of judgment is not only for every nation to seriously consider but also every individual. "But now once in the end of the world hath He |Christ| appeared to put away sin by the sacrifice of Himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many" (Hebrews 9:26-28).

Christ took upon Himself the full judgment for sin by His great sacrificial death on the cross. Therefore, those who trust Christ as their own personal Saviour will be "delivered . . . from the wrath to come" (I Thessalonians 1:10). "He that believeth on Him is not condemned: but he that believeth not is condemned already" (John 3:18). "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe" (I Corinthians 1:21).

"For God sent not His Son into the world to condemn the world; but that the world through Him might be saved" (John 3:17).

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Open Doors

"Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: That I may make it manifest, as I ought to speak" (Colossians 4:3-4).

This was Paul's prayer request of the Colossian Christians, that God would open the door for His testimony. Paul had written earlier about "when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord" (II Corinthians 2:12). The purpose of an open door is thus to preach the gospel of Christ and to speak the mystery of Christ.

Furthermore, these passages indicate that such doors are opened by the Lord, not by human devices. In fact, Christ Himself is "He that openeth, and no man shutteth; and shutteth, and no man openeth" (Revelation 3:7). Doors of testimony are opened by the Lord in answer to prayer, but He also specifies three criteria for keeping the door opened. "I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name" (Revelation 3:.

These conditions mean, literally, having little strength of one's own and thus depending only on God, jealously guarding the integrity of God's Word, and upholding the name of Christ as Creator, Savior, and coming King.

Even when the door is kept open by God, there is no assurance of ease in entering it. Paul wrote that "a great door and effectual is opened unto me, and there are many adversaries" (I Corinthians 16:9). This is the reason prayer is needed, relying on God, not man!

The Lord is also seeking an open door into churches that think they "have need of nothing. . . . Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him" (Revelation 3:17,20).

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The Lord Our Maker

"O come, let us worship and bow down: let us kneel before the Lord our maker" (Psalm 95:6).

In the first chapter of Genesis we are told that God was to "make man in our image," and also that He "created man in His own image" (Genesis 1:26-27). Similarly on the seventh day, God "rested from all His work which God created and made" (Genesis 2:3).

God is, therefore, both Creator and Maker of all things, including the image of God in man. These two terms are not synonymous, though they sometimes seem to be used interchangeably. "Creation" is calling into existence entities which previously had no existence. No one except God is ever the subject of the verb "create." The work of making, on the other hand, is that of organizing created entities into complex systems.

It is interesting that God is called "Creator" five times in the Bible, whereas He is called "Maker" sixteen times. God created His image in men and women, but He also made them in that image. That is, He called into existence the spiritual component of man's nature, not shared in any degree by the animals. He also organized the basic material elements into complex human bodies, the most highly organized systems in the universe, and these were made in that image that God Himself would one day assume when He became an incarnate human being. In this way He is both Creator and Maker of His image in each person.

That image has been marred because of sin, but through the work of Christ, we have been "renewed in knowledge after the image of Him that created him" (Colossians 3:10), and our bodies will "be fashioned like unto His glorious body" (Philippians 3:21). Created and newly created, made and remade, let us humbly kneel before the Lord our Maker and Creator.

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The Invisible God

"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him" (John 1:18).

God, in His essential being, is omnipresent. "Whither shall I go from thy Spirit? or whither shall I flee from thy presence?" (Psalm 139:7). This rhetorical question of David's has the obvious answer that one can never escape God's presence; He is present everywhere in His creation. Being present everywhere, He is necessarily invisible anywhere. He is "the King eternal, immortal, invisible, the only wise God" (I Timothy 1:17).

Yet, although God is omnipresent, He is also omnipotent, and He can therefore manifest Himself in tangible, visible form when He so chooses. This He has done at various times through the ages, as on the occasion when He, with two angels, appeared to Abraham in the form of three men (Genesis 18).

Our text resolves any apparent contradictions in these truths by noting that, when God manifests Himself visibly to man, He does so in the person of His only begotten Son. The Lord Jesus Christ, in fact, is "the image of the invisible God, the firstborn of every creature" (Colossians 1:15). In some marvelous way beyond human comprehension, the omnipresent, infinite God has on occasion taken on the appearance of human beings in order to convey a specific revelation or accomplish some divine purpose. Such manifestations are called theophanies and each has been implemented by the Son of God in pre-incarnate form.

Finally, however, the only begotten Son of God became also the eternal Son of man. "For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us" (I John 1:2).

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The Word Made Flesh

"And 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" (John 1:14).

This is the definitive verse on the divine incarnation, when "God was in Christ, reconciling the world unto Himself" (II Corinthians 5:19), and the wealth of truth implied therein is beyond human comprehension. We can never understand how the infinite God could become finite man, but where the intellect fails, faith prevails.

It was the Word who "was God" and by whom "All things were made" (John 1:1,3), yet He made His own human body, in the womb of Mary, and therein "dwelt among us" for thirty-three years. The Greek word here for "dwelt" is unusual, literally meaning "tabernacled."

How could this be? "Without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory" (I Timothy 3:16). This is, indeed, a great mystery, "but with God all things are possible" (Matthew 19:26). God made a body for Adam; surely He could also make a perfect body in which He Himself could "tabernacle." He was made "in the likeness of sinful flesh" (Romans 8:3) and "was in all points tempted |i.e., tested| like as we are, yet without sin" (Hebrews 4:15). Since "God cannot be tempted with evil" (James 1:13), and since the Word, who was God, was merely tabernacling in the likeness of sinful flesh, this testing was to demonstrate to man (not to Himself) that He was without sin and therefore able to save sinners. Therefore, John could testify: "We beheld His glory!"

Jesus Christ is, indeed, true man -- in fact, He is man as God intended man to be. Yet neither in the womb of Mary, nor on the cross, did He ever cease to be God.

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Together in Christ

"For where two or three are gathered together in my name, there am I in the midst of them" (Matthew 18:20).

This is a wonderful promise. Whether believers come together in church or a home Bible study or even just two together (like husband and wife!) to fellowship around the name of the Lord Jesus, He is there also!

The Scriptures often speak of our togetherness with Him and therefore with one another. When we followed Him in baptism, we were "planted together in the likeness of His death" (Romans 6:5). Similarly, when He rose from the dead, God "hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:5-6). One day, we are told, "if so be that we suffer with Him, that we may be also glorified together" (Romans 8:17).

In our Christian walk right now, we are being "fitly framed together" as a "holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit" (Ephesians 2:21-22). We ought, therefore, to be "knit together in love" (Colossians 2:2), "perfectly joined together in the same mind" (I Corinthians 1:10), and "striving together for the faith of the gospel" (Philippians 1:27).

Then one day, when Christ returns and the dead in Christ are raised, "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 4:17).

So, when we are together with Him, through the indwelling Spirit of Christ, whether in a congregation of thousands, or just together with one or two Christian companions, we rejoice in His presence, for He is our mighty Creator, our loving Savior, our caring Comforter, our unerring Guide, and our soon-coming King.

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Searching for God

"But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you" (Matthew 6:33).

These are days when few people seem satisfied. Everyone seems to be searching for something -- for riches, power, health, adventure, fame, peace, conquests, or escape. Shamefully, even few Christians seem to realize that the permanent fulfillment or redirection of such desires can only be found in the Lord, the One who created them and designed them to operate in a particular, satisfying way.

While it is true that in an ultimate sense "there is none that seeketh after God" (Romans 3:11) for salvation without the prompting of the Holy Spirit, the Christian (and indeed the entire human race) is enjoined again and again to seek God. Note the following passages of encouragement.

"If from thence |i.e., captivity due to disobedience| thou shalt seek the Lord thy God, thou shalt find Him, if thou seek Him with all thy heart and with all thy soul" (Deuteronomy 4:29). "If thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever" (I Chronicles 28:9). "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in His temple" (Psalm 27:4). "O God, thou art my God; early will I seek thee" (Psalm 63:1). "I love them that love me; and those that seek me early shall find me" (Proverbs 8:17). "And ye shall seek me, and find me, when ye shall search for me with all your heart" (Jeremiah 29:13).

As in our text, our search should be for God and His characteristics. All of man's desires will either be fulfilled or reoriented as we find Him, and according to the several verses quoted, we will find Him if we truly seek Him.

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God's Love for All the World

"The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance" (II Peter 3:9).

The first covenant of salvation -- to Adam and Eve -- in Genesis 3:15 (the woman's seed would bruise the head of the serpent which tempted her) sounds like God may have intended for such salvation to be universally effective for all mankind. Again in the Noahic Covenant, God made a promise of survival, an "everlasting covenant between God and every living creature of all flesh that is upon the earth" (Genesis 9:16).

But as we see God's plan begin to unfold, we may be tempted to doubt that God wanted every member of the human race to experience His salvation, for in Genesis 12 God focuses His program on only one man -- Abram -- whom He calls and promises to bless. From Abram the nation of Israel came, and they became the people of God and experienced God's special guidance and blessing. Of particular importance is that God chose to reveal His eternal written Word through them.

But let's look again at God's call to Abram. In Genesis 12:2 God not only says "I will make of thee a great nation, and I will bless thee," but He also promises that "in thee shall all families of the earth be blessed" (v.3). God is sharing His wider perspective and exposing His great heart of love for all by declaring Israel to be a whole race of priests on behalf of the rest of the nations (Exodus 19) and a light to the Gentiles (Isaiah 42:6).

Eventually the ultimate love of God was realized: "When the fulness of the time was come, God sent forth His Son, made of a woman" (Galatians 4:4), "that the world through Him might be saved" (John 3:17).

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With Christ

"And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together" (Romans 8:17).

One of the greatest doctrines of the Christian faith is the identification of Christ with His people in all the key events of His great work of salvation. For example, we are considered by God as dying with Him since He died for us. As Paul said, "I am crucified with Christ" (Galatians 2:20).

Furthermore, when Christ was buried, we were in effect buried also. "We are buried with Him by baptism into death" (Romans 6:4). Then we are also resurrected with Christ. "Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead" (Colossians 2:12).

But that is only the beginning of our great salvation. Christ then ascended to heaven, sat down on the right hand of the Father, and we are there with Him! "God, who is rich in mercy, for His great love wherewith He loved us, Even when we were dead in sins, hath quickened us together with Christ. . . . And hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:4-6).

Not even is this the end, for we are joint-heirs with Christ, as our text assures us. He has been "appointed heir of all things" (Hebrews 1:2), and we share His inheritance. "It is a faithful saying: For if we be dead with Him, we shall also live with Him: If we suffer, we shall also reign with Him" (II Timothy 2:11-12).

Identified with Christ in His suffering, His death, His burial, His resurrection, His ascension, and then in His eternal reign! This is our position by faith. When He returns, it will become actuality, "and so shall we ever be with the Lord" (I Thessalonians 4:17).

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How to Handle a Multitude of Sins

"Hatred stirreth up strifes: but love covereth all sins" (Proverbs 10:12).

There is an old familiar cliché to the effect that we should "hate the sin, but love the sinner." This may sound a bit trite because of over-use, but it is nevertheless both Biblical and practical. It is easy and tempting to be critical and condemnatory toward someone who has sinned (especially if the sin has affected us directly), but such an attitude seldom, if ever, produces repentance on the part of the sinner. As the above proverb reminds us, it will more likely generate an angry, defensive response and further strife.

An attitude of loving concern, on the other hand (not of condoning the sin, but of personal understanding and sincere interest in the person) will much more likely lead to a genuine change of heart and restoration. Two New Testament writers (Peter and James) cite this Old Testament text in their own advice to Christian believers. Peter says, for example: "And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins" (I Peter 4:. "Charity," of course, is the Greek, agape , which is more often translated "love," even in the King James Version. The translators used "charity" here, no doubt, because "love" might be, in this context, misunderstood as erotic love, or even brotherly love (different Greek words), whereas "charity" (as an attitude toward others) more nearly describes the agape kind of love. Note also that this "charity" is to be fervent charity.

James, like Peter, understands "all sins" in the Proverbs text to imply "a multitude of sins," and he stresses the true goal in using this kind of love in dealing with a sinner. "Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins" (James 5:20).