A Daily Devotional

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The Serpent in the Wilderness

"And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live" (Numbers 21:.

This might seem an incredible story, but it was confirmed by none other than the Lord Jesus Himself: "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in Him should not perish, but have eternal life" (John 3:14-15).

A plague of poisonous snakes had infested the camp of Israel, sent as a divine judgment because of their complaints and ingratitude, and many people had died. When they confessed their sin and Moses prayed for their deliverance, God in His grace prescribed this unique remedy.

There is, of course, no naturalistic process which can heal a deadly snakebite merely by a look. Neither, of course, is there a naturalistic explanation for the salvation of a sin poisoned soul merely by looking with faith upon the crucified Son of man. Both are mighty miracles, with the first being beautifully designed by God to be a prophetic foreshadowing of the other.

The symbolism is striking. The brass serpent impaled on the pole represented the poisonous serpents slain, but it also spoke of "that old serpent, which is the Devil, and Satan," eventually cast forever into the lake of fire (Revelation 20:2,10). Thus it also symbolized the judgment on sin itself and its final banishment from God's creation.

All of this, however, was only the symbol. The real deliverance required Christ to be made "sin for us, who knew no sin; that we might be made the righteousness of God in Him" (II Corinthians 5:21). The Son of man must be lifted up on the cross, and then all who see Him, and believe, receive life instead of death.

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Descriptive Attributes of God

"And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran" (Acts 7:2).

There are seven beautiful descriptive attributes of God mentioned in the New Testament. The first was used by Stephen, who called Him "the God of glory" as he gave his defense to the Jewish council just before he was martyred and indeed "saw the glory of God" (Acts 7:2,55) himself as he finished his testimony.

The apostle Paul later called Him "the God of patience and consolation," while urging his fellow Christians to be "likeminded one toward another" (Romans 15:5). In the same chapter, he also called Him "the God of hope" in a benedictory prayer: "Now the God of hope fill you with all joy and peace in believing" (Romans 15:13).

To the Christians at Corinth, Paul wrote about "the God of all comfort; Who comforteth us in all our tribulation . . ." (II Corinthians 1:3-4). Then later he wrote: that "the God of love" would be with them (II Corinthians 13:11).
To both the Philippians and the Thessalonians, he wrote about "the God of peace" (Philippians 4:9). "And the very God of peace sanctify you wholly" (I Thessalonians 5:23).

The seventh of these beautiful descriptions was written by the apostle Peter. "But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you" (I Peter 5:10).

Recapitulating, in this logical Bible order, these seven beautiful attributes of God (we could almost call them "titles" of God) are as follows: He is the God of glory, the God of patience and consolation, the God of hope, the God of all comfort, the God of love, the God of peace, and the God of all grace! No wonder we can honor and adore Him!

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His Son's Name

"Who hath ascended up into heaven, or descended? who hath gathered the wind in His fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is His name, and what is His Son's name, if thou canst tell?" (Proverbs 30:4).

The obvious answer to these rhetorical questions must center in God, the Creator of all things. But the fascinating revelation in this Old Testament passage is that God has a Son and that both have names.

When Moses asked God His name, "God said unto Moses, I AM THAT I AM . . . This is my name for ever" (Exodus 3:14-15). Later, Moses, in his song of deliverance said: "The Lord is a man of war: the Lord is His name" (Exodus 15:3). The name Lord (Hebrew, Jehovah or Yahweh ) means, essentially, "I am, the self-existent one."

As far as His Son's name is concerned, it is revealed in Scripture in many ways. In the Old Testament prophecy, "His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace" (Isaiah 9:6). How remarkable that a "Son is given" who is also named the mighty God and everlasting Father!

In His incarnation, the angel commanded Joseph, "Thou shalt call His name JESUS" ("Jehovah saves"), but he also said: "They shall call His name Emmanuel, which being interpreted is, God with us" (Matthew 1:21,23).

There are many other titles by which the Son of God is identified, but perhaps the most significant are noted in connection with His final return in triumph. "His name is called The Word of God" (Revelation 19:13), identifying Him as both eternal Creator and incarnate Savior (John 1:1-3,14). As our eternal King, "He hath on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS" (Revelation 19:16).

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Our Understanding of Creation

"Thou, even thou, art Lord alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee" (Nehemiah 9:6).

The Bible clearly states that God created the "heaven, and earth, the sea and all that in them is" (Exodus 20:11) out of nothing. "Things which are seen were not made of things which do appear" (Hebrews 11:3). The first verse of the Bible "In the beginning God created the heaven and the earth" could be paraphrased, God called into existence the space -- mass -- time (i.e., heavens -- earth -- beginning) universe. Evidently before creation, nothing now intrinsic to the universe existed at all.

While this teaching is clear, not hard to understand, it is hard to believe. Such ex nihilo (i.e., out of nothing) creation is so foreign to our experience that it can only be comprehended as God reveals it to us. We are taught that His creative work was finished at the end of the sixth day of Creation Week (Genesis 2:1-4). With the exception of certain of the miracles of Christ on Earth, such creation has not occurred since, and we have difficulty believing it could happen, so foreign is it to our experience.

Our difficulty stems primarily from the fact that we are sinful creatures; our minds are hampered by sin. "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto Him: neither can he know them, because they are spiritually discerned" (I Corinthians 2:14).

Since the doctrine of creation is foundational to the rest of Scripture, we dare not neglect it just because it is difficult, and we dare not impose our feeble naturalistic reasonings onto the clear teaching of Genesis 1 and related passages, thereby reducing God's power to mere human abilities.

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The Ministry of the Saints

"Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours" (I Corinthians 1:2).

This salutation to those "called saints" at Corinth (the words "to be" are not in the original) makes it clear that all who "in every place call upon the name of Jesus Christ our Lord" are the saints of God. The word "saint" means "one who is sanctified" or "set apart," having been called to serve the Lord.

That service is varied, and many striking figures of speech are used in the Bible to describe it. In the first place, the saints are "witnesses unto me" (Acts 1: and, therefore, "ambassadors for Christ" (II Corinthians 5:20). The words and deeds of believers are to serve as an actual Bible to those who may not read God's Word. "Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart" (II Corinthians 3:3).

Christ applied the figure of candlesticks to the churches addressed in Revelation, with Himself in the midst (Revelation 1:12-13). Similarly, we are enjoined to "shine as lights in the world; Holding forth the word of life" (Philippians 2:15-16). This light is not merely the light of a godly life, but the light of God's revealed truth, for we constitute "the church of the living God, the pillar and ground of the truth" (I Timothy 3:15).

In relation to Christ, we constitute "the body of Christ, and members in particular" (I Corinthians 12:27) and have been presented "as a chaste virgin to Christ" (II Corinthians 11:2). One day we shall reign with Him as "kings and priests unto God" (Revelation 1:6).

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The Word of His Grace

"And now, brethren, I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them which are sanctified" (Acts 20:32).

Many beautiful descriptors are used in the New Testament to illustrate the powers of the Word of God, both spoken and written. For example, the Lord Jesus is called "the Word of life" in I John 1:1, and Paul, speaking of the Scriptures, reminded the Philippian Christians that they should be "Holding forth the word of life" (Philippians 2:16).

Jesus called the Scriptures, which were to be spread through the world like seed sown in a field, "the word of the kingdom" (Matthew 13:19). The apostle Paul called them "the word of faith, which we preach" (Romans 10:. Quoting a particular Scripture, he spoke of it as "the word of promise" (Romans 9:9).

As His witnesses and ambassadors, it is to us that He "hath committed . . . the word of reconciliation" (II Corinthians 5:19), wherewith we are to beseech men to be reconciled to God. Paul also said that "the word of truth" was nothing less than "the gospel of your salvation" (Ephesians 1:13).

The writer of Hebrews called it "the word of exhortation" (Hebrews 13:22). In writing through John to the faithful church at Philadelphia, the Lord Jesus commended them because they had "kept the word of my patience" (Revelation 3:10).

But undoubtedly one of the most beautiful and meaningful of such metaphors of God's Word is the one found in our text (and also in Acts 14:3), that is, "the word of His grace."

There is no grander theme in the Bible than the unmerited, abundant, inexhaustible, saving grace of God in Christ, and it is fitting that God's eternal Word be known as "the word of His grace." The book, in fact, ends on this very note. "The grace of our Lord Jesus Christ be with you all. Amen" (Revelation 22:21).

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Offended at Him

"Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not His sisters here with us? And they were offended at Him" (Mark 6:3).

There is many an individual who has by God's grace found the Lord and has had a fruitful ministry in a place far from his hometown where he once lived a lifestyle of which he has now repented. Going home is difficult, for his former companions in sin will be there to oppose and tempt and disbelieve.

In the course of His travels, Jesus returned to His birthplace (v.1), and although He had lived a sinless life in His early years, He was still only one of the local citizens, and this resulted in their prideful opposition and disbelief.

"And when the sabbath day was come, He began to teach in the synagogue: and many hearing Him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto Him, that even such mighty works are wrought by His hands?" (v.2). As in our text, His local roots brought scorn and pride and offense.

Their unbelief (v.6) seemed to limit His ability to work miracles ("and He could there do no mighty work," v.5), but such is not the case. There is no limit to the power of the omnipotent Creator! He is not limited by our feeble faith, but evidently He chose to limit His work as a way of reproof of their pride and unbelief.

Yet, note Mark's casual mention of the healing of "a few sick folk" (v.5). Such healings were in fact a mighty display of God's power, a fact which Mark's readers (primarily Romans and other Gentiles very impressed with power) would have recognized.

Let us not allow our modern-day familiarity with Christ and His power limit the honor and obedience that we return to Him (v.4).

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Branches of Palm Trees

"And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way" (Mark 11:.

The account of the "triumphant entry" of the Lord Jesus on that first Palm Sunday is one of the few events in the life of Christ that is recorded in all four gospels. As He rode into Jerusalem on a donkey's colt, deliberately fulfilling the ancient Messianic prophesy of Zechariah 9:9 ("Behold, thy King cometh unto thee: . . . just, and having salvation; lowly, and riding upon . . . the foal of an ass"), many of the common people were ready to receive Him as their promised Messiah, trying to lay a kingly carpet for Him as He rode.

Mark's account says they "spread their garments in the way: and . . . branches off the trees," and Matthew's account says essentially the same, adding that "a very great multitude" was doing this (Matthew 21:. Luke says that "they spread their clothes in the way" (Luke 19:36).

Only John notes that the tree branches which were spread as a carpet were from the palm tree. He records that the people "Took branches of palm trees, and went forth to meet Him" (John 12:13). Hence the name Palm Sunday, the day itself being just one week before His Resurrection. All four gospels note that the multitudes called out as He rode by: "Blessed be the King that cometh in the name of the Lord."

But their leaders all rebuked the people and soon were able to persuade them to call for His blood. "Then answered all the people, and said, His blood be on us, and on our children" (Matthew 27:25).

And so it has been. The week began with such promise, only to end in rejection and hatred. So Jesus, weeping over Jerusalem, had to say: "O Jerusalem, . . . Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord" (23:37,39).

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In Heavenly Places

"Which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places" (Ephesians 1:20).

This fascinating phrase (actually the Greek simply says "in the heavenlies") is found only in the Ephesian epistle where it occurs five times. That it does mean heavenly places, rather than "heavenly things," is evident from our text. Christ in His physical resurrection body is now in a particular place, and that place is where He is seated at the right hand of the throne of God.

In principle now -- and ultimately in actuality -- we also have been made to "sit together in heavenly places in Christ Jesus" (2:6). In the meantime, however, we must also struggle with the demonic powers who still, like Satan, have access to God's presence to accuse us of sin when we yield to their inducements. "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places |actually the same phrase, `heavenly places'|" (6:12).

And when, by the grace of God and the indwelling presence of God's Holy Spirit, we are victorious in this conflict, it becomes a glorious demonstration throughout heaven, to fallen and unfallen angels alike, that Christ's salvation is genuine and truly works in our lives. All of this is "To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God" (3:10).

No wonder, with all these glorious events taking place in heaven, the apostle Paul introduces this epistle with a doxology! "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" (1:3).

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Paul's Missionary Journey

"Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ" (Ephesians 3:.

The apostle Paul was undoubtedly the greatest missionary of all time. It is well to take note of his missionary strategy, for it was designed to reach the greatest number with the highest efficiency. In the first place, although he by no means neglected his Jewish countrymen, his calling was to all peoples of the world.

As much as possible, he tried to "preach the gospel in the regions beyond" where it had never gone before (II Corinthians 10:16), "not where Christ was named, lest I should build upon another man's foundation" (Romans 15:20).

He especially concentrated on great cities, particularly the major seaports. He had come from the large city of Tarsus himself, and he preached in the great capital, Rome, and in Athens, the world's cultural center. Philippi was the "chief city" of Macedonia (Acts 16:12), as was Corinth in Achaia and Ephesus in Asia Minor. Antioch, Troas, Thessalonica -- all were great seaport cities. Establishing solid churches in such cities would provide centers for carrying the gospel throughout the world.

In considerable measure, his ministry in these cities seemed to reach people of special ability or opportunity to teach and influence others, such as the philosophers at Athens, the proconsul Sergius Paulus at Paphos, the honorable women of Berea, the school of Tyrannus at Ephesus, and others of like significance.

Most important of all were his writings. Paul wrote half the epistles of the New Testament. He traveled at least 15,000 miles and preached to many thousands of people, but His written words have been read by countless millions over 1900 years.

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The Watchman Held Accountable

"Son of man, I have made thee a watchman unto the house of Israel: . . . When I say unto the wicked, Thou shalt surely die; and thou givest him not warning . . . the same wicked man shall die in his iniquity; but his blood will I require at thine hand" (Ezekiel 3:17-18).

Our text comprises part of Ezekiel's commission as prophet to Judah. His function was compared to a watchman on the city walls whose duty was to warn the city of impending danger. Ezekiel was to warn the apostate people of Jerusalem of the coming invasion by the Babylonians under Nebuchadnezzar. God warned Ezekiel that if he refused to pass on whatever messages he received from God, he himself would be held accountable.

On the other hand, Ezekiel was not accountable for the response of the hearer. "Yet if thou warn the wicked, and he turn not from his wickedness . . . he shall die in his iniquity; but thou hast delivered thy soul" (v.19). He would also be requested to give similar injunctions and warnings to righteous men who had fallen into sin, but again he was not held accountable for their response (vv.20-21).

A corresponding teaching is found in the New Testament. "Obey them that have rule over you, and submit yourselves: for they watch for your souls, as they that must give account" (Hebrews 13:17). Church leaders, we are told, will give an account before the Lord someday as to how those in their flock have fared. They will not be accountable for the response of others, but are required to see to it that each person in their care clearly and lovingly understands the truth and the consequences of disobedience. This is a heavy responsibility!

Let each of us respond properly to the truth as presented by our church leaders, that they may minister with joy and not with grief.

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The Lord Jesus Christ

"Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ" (I Thessalonians 1:1).

It is significant that in this first verse of what may have been Paul's first inspired epistle, he twice identified the Son of God as "the Lord Jesus Christ," thus giving Him the honor and recognition to which He is entitled.

Paul used this "full name" of Christ at least 19 times in the two brief Thessalonian epistles, as he often did also in his other epistles. Likewise James, in his first verse, called himself "a servant of God and of the Lord Jesus Christ" (James 1:1). Jude warned against any who would deny "the only Lord God, and our Lord Jesus Christ" (Jude 4). Peter began his first epistle with "Blessed be the God and Father of our Lord Jesus Christ" (I Peter 1:3). The apostle John closed the last book of the Bible with the benediction: "The grace of our Lord Jesus Christ be with you all. Amen" (Revelation 22:21).

In the New Testament epistles, He was also frequently called "Jesus Christ," "Christ Jesus," "the Lord Jesus," "the Lord," or simply "Christ." Once He was called "the Lord Christ" (Colossians 3:24). It is significant, however, that He was never called merely by His human name "Jesus" except when the writer was referring strictly to His human incarnation. In the gospels, the name "Jesus" was used very often in relating His words and deeds, but never did His followers address Him as "Jesus." Always when speaking to Him they addressed Him as "Lord" or "Master" (note John 13:13).

Perhaps modern Christians are too careless when they speak or sing of Him or pray to Him using only His human name. As Peter said: "God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:36). He is now our risen and glorified Lord Jesus Christ!

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The Finished Work

"They shall come, and shall declare His righteousness unto a people that shall be born, that He hath done this" (Psalm 22:31).

This is the last verse of Psalm 22, the marvelous prophecy that describes so graphically the sufferings of Christ on the cross, a thousand years before the fulfillment. The preceding verse promises that this great event will, literally, "be told about the Lord in every generation." Fathers would tell it to their children, teachers to their students, generation after generation declaring His righteousness. "One generation shall praise thy works to another, and shall declare thy mighty acts" (Psalm 145:4).

This prophecy has been wonderfully fulfilled for almost 2000 years as each generation of Christians tells the next generation the old, old story of "the sufferings of Christ, and the glory that should follow" (I Peter 1:11), both of which are graphically foretold here in the 22nd psalm.

But this final verse especially stresses the fact that the work has been completed. Its last word, "this," is not in the original Hebrew, so the final statement actually should read "He hath finished!" The most glorious aspect of the gospel message is that He has accomplished all that was needed to assure eternal salvation to every one who would "remember and turn unto the Lord" (Psalm 22:27).

This last great prophecy was fulfilled when He cried out as He was dying on the cross, "It is finished!" (John 19:30). Just as He had, long ago, pronounced that "the heavens and the earth were finished" (Genesis 2:1), completing His great work of creation, so on the cross He had finished the still greater work of redemption. What is left for us to do? Nothing, for He has finished it all! There is nothing we can do, either to create the world or to save our souls. We can only receive, in thanksgiving, what He has done.

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The True Riches

"Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches but in the living God, who giveth us richly all things to enjoy" (I Timothy 6:17).

Christians have so many true riches to enjoy that it is sad when many try hard to accumulate the uncertain riches of this world. "Lay not up for yourselves treasures upon earth," said Jesus (Matthew 6:19).

For example, Paul speaks of "the riches of His goodness and forbearance and longsuffering" (Romans 2:4) which have led Him to provide our eternal salvation. For those who have been saved, he writes of "the riches of His glory on the vessels of mercy, which He had afore prepared unto glory" (9:23). Then, in contemplating the great plan of God for both Jews and Gentiles, he exclaimed: "O the depth of the riches both of the wisdom and knowledge of God!" (11:33). In Him, in fact, are "hid all the treasures of wisdom and knowledge" (Colossians 2:3).

When he wrote to the Ephesian Christians, Paul reminded them that Christ had redeemed them through His blood and forgiven their sins "according to the riches of His grace," in hope that they would understand "the riches of the glory of His inheritance in the saints." He told them that "God, who is rich in mercy," had saved them in order "That in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus" (Ephesians 1:7,18; 2:4,7).

Finally, summarizing all these true riches -- mercy, glory, grace, goodness, wisdom, knowledge -- Paul spoke of "the unsearchable riches of Christ" (Ephesians 3:. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him" (I Corinthians 2:9).

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Witnesses of the Resurrection

"Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,...Beginning from the baptism of John, unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection" (Acts 1:21-22).

The most important event since the creation itself was the resurrection of Christ, and it was vital that the witness of His chosen apostles focus especially on this great event. They must believe with confidence in His bodily resurrection, having been with Him throughout His ministry, heard His predictions of the resurrection, then seen the infallible proofs thereof, especially the empty tomb and His post-resurrection appearances. Both the original eleven and Matthias, chosen to replace Judas, satisfied these requirements.

Then after the coming of God's Holy Spirit at Pentecost, "with great power gave the apostles witness of the resurrection . . . and great grace was upon them all" (4:33). The resurrection proved that Christ was the Creator and Savior, for only the Creator of life could defeat death.

Paul also saw the risen Christ on the road to Damascus, and thus he also could be an apostle. "Am I not an apostle?...have I not seen Jesus Christ our Lord?" he could say (I Corinthians 9:1). Only those who had seen the risen Lord and been specifically chosen by Him could be true apostles, for they must be credible witnesses of His resurrection.

And that they were! Peter could say: "We are witnesses of all things which He did... whom they slew and hanged on a tree: Him God raised up . . ." (Acts 10:39-40). And Paul could say "God raised Him from the dead: And He was seen many days of them...who are His witnesses" (13:30-31).

Yes, the apostles were true witnesses of Christ's resurrection, and multitudes have received eternal salvation because they were!