A Daily Devotional

[Soldier4Christ]

Abiding Fruit

"Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, He may give it you" (John 15:16).

Every true Christian desires to be a fruit-bearing Christian, not one who is "barren" and "unfruitful" (II Peter 1:. He or she also earnestly desires that the fruit -- whether that of a godly character (Galatians 5:22-23) or that of others won to Christ (Romans 1:13) -- will not wither but remain strong and healthy before the Lord.

The promise of Christ in our text is that our fruit will remain, if He has chosen us and we go forth praying in His name and seeking sincerely to bear fruit for His name's sake. It is significant that the Greek word translated "remain" (that is, meno) is also commonly translated "abide," as well as "continue." In fact, it occurs no less than twelve times in John 15:4-16, the last being in our text verse above.

To "abide in Christ" does not mean to be continually aware of His presence or perpetually thinking only of Him, but it does mean to continue believing His Word and serving Him. "Continue ye in my love," He commands (John 15:9). To do that, He says that, "If ye keep my commandments, ye shall abide in my love" (v.10).

He also has said: "If ye continue in my word, then are ye my disciples indeed" (8:31). "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" (15:7).

Note the progression. He says: "Abide in me, and I in you" (v.4). This means, He says that "my words abide in you," and also that we are to "continue in my love," which implies that "ye keep my commandments." It follows then that, as we "continue" in His Word, we shall "bring forth fruit" which will "remain"!

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What Shall We Do?

"Then said they unto Him, What shall we do, that we might work the works of God?" (John 6:28).

This question is often asked by people who try to work their way into heaven. It was also asked in various ways by men in the New Testament, and it is vitally important to get the correct answer to such questions there, and nowhere else.

For example, a rich young ruler once asked Jesus: "What shall I do that I may inherit eternal life?" Jesus answered: "Go thy way, sell whatsoever thou hast, and give to the poor...and come, take up the cross, and follow me" (Mark 10:17,21). That is, there is nothing of his own that one can bring to Christ to earn salvation; one must simply be willing to yield himself fully to Christ.

A lawyer had asked Jesus the same question, "tempting Him." This time His answer was: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself" (Luke 10:27). But this standard is humanly unattainable by any child of Adam, so in effect, the lawyer was told it was impossible for him to do anything himself to inherit eternal life.

When the crowd asked Peter on the day of Pentecost, "pricked in their heart" because they had crucified Christ, "What shall we do?" Peter answered: "Repent, and be baptized...in the name of Jesus Christ for the remission of sins" (Acts 2:37-38). What they had to "do" was an inward act of repentance and faith toward Christ and an outward public testimony demonstrating the reality of that inward change of heart and mind.

Years later at Philippi a jailer asked Paul the apostle one night, "What must I do to be saved?" The answer was simply: "Believe on the Lord Jesus Christ, and thou shalt be saved" (16:30-31).

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All the Fountains of the Deep

"In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened" (Genesis 7:11).

Our text describes the primary physical causes for the Flood of Noah's day, as well as the primary sources for the vast waters which covered the earth. The first source is very interesting from a geological point of view, and to grasp some semblance of its meaning is necessary if we would understand the Flood.

As the "deep" in Scripture usually refers to the ocean (i.e., Genesis 1:2), so the "great deep" which was "broken up" evidently speaks of great subterranean reservoirs or chambers deep inside the earth, all of which spewed forth their contents at the same time. This breakup continued all over the earth for 150 days (see Genesis 7:11; 7:24; 8:2).

The reference to "broken up" merits attention, for it implies a wrenching of the earth's crust, a great tectonic event. The same word is used in Numbers 16:30-33 to describe the supernatural opening up of a great pit into which the rebellious Korah and his followers and their families fell, thereby squelching their mutiny against Moses's leadership.

Any such breaching of the earth's crust results in earthquakes and if occurring under water, results in devastating tsunamis (sometimes called tidal waves) traveling through the water at speeds approaching the speed of sound. Continued pulsation of these fountains all over the earth for 150 days would totally restructure the surface of the earth, demonstrating God's hatred for the sin of the antediluvian world. Coupled with the other factors involved in the Flood, it is no wonder that "the world that then was, being overflowed with water, perished" (II Peter 3:6).

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Christians and the World

"I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word" (John 17:6).

In the wonderful intercessory prayer of Christ for His disciples just before His death, there are several important references dealing with the relation of the Christian believer to the world around him. In the first place, according to our text, they have been called out of the world, and thus are not really a part of its system any more, once they belong to Christ.

Yet, they necessarily must still live in the world. "These are in the world....I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil" (vv.11,15). They are not of the world, however, for they have been separated from the world, and unto Christ, whom the world continues to crucify daily. "I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world" (v.14). Like Christ, they are bound to be hated by the world.

Nevertheless, Christ has sent them into the world as His witnesses. "As thou hast sent me into the world, even so have I also sent them into the world....that the world may believe that thou hast sent me....I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me" (vv.18,21,23).

And the most wonderful thing about all these relationships to the world we live in is that God planned them even before He created the world! "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world" (v.24).

[Soldier4Christ]

Position and Condition

"If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God" (Colossians 3:1).

Christians have a glorious position before God. As our text indicates, God has in effect already "raised us up together, and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:6). Yet our actual spiritual condition here on Earth often seems to belie our exalted position in heaven, so we repeatedly need to be exhorted not only to believe the truth, but also to live the truth. Theoretically, we are dead to the world, and our "life is hid with Christ in God," yet we must continually be exhorted to "Mortify |that is, put to death| therefore your members which are upon the earth" (Colossians 3:3,5). We "have put on the new man," but nevertheless must repeatedly be "renewed in knowledge after the image of Him that created him" (v.10).

While in doctrine we are "complete in Him," in practice we must "grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (II Peter 3:18). "With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation," yet each believer is commanded to "follow after righteousness" and to "work out your own salvation" (Romans 10:10; I Timothy 6:11; Philippians 2:12). We are "all the children of light" (I Thessalonians 5:5), and we are to "walk as children of light" (Ephesians 5:. Paul prays that "Christ may dwell in your hearts by faith" (3:17), yet already we have "Christ in you, the hope of glory" (Colossians 1:27).

These truths are not contradictions, of course, but exhortations. "If" (and the Greek word actually means "since") we are "risen with Christ," then by all means we ought to live as those that are alive unto God!

[Soldier4Christ]

Ruling Your Own Spirit

"He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city" (Proverbs 16:32).

This verse provides an important contrast for our consideration. Why would someone who has control over his own spirit be better than the celebrated leader with the charisma to organize an army and achieve victory over a fortified city? Consider these important reasons. No man can consistently conduct himself wisely while making snap decisions. While the world may glamorize the explosive and impetuous leader that seizes the opportunity to get ahead by stepping on those opposed to him, that same anger will surely be his ruin by alienating friends and clouding judgment. "He that hath no rule over his own spirit is like a city that is broken down, and without walls" (25:28).

God's Word teaches the virtues of reflection and self-control. "He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly" (14:29). Temptations and snares are at every hand and the Christian who charges ahead when he should be walking circumspectly will come to sure ruin.

James highlights a specific challenge we face in ruling our spirit: the tongue. "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain" (James 1:26). Perhaps no issue is so challenging in the area of self-control as learning to measure our words. Angry outburst, sinful gossiping, cutting denigration, or frivolous indiscretions can all easily pass the gate of our mouth. No wonder James suggests that if we can rule the tongue, we can rule the spirit. "For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body" (3:2).

[Soldier4Christ]

Church Leadership

"The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed" (I Peter 5:1).

The leaders of the early churches were critical not only to the ministry of each church, but also to its survival. Correspondingly, numerous New Testament passages deal with their qualifications and function. In our text, Peter exhorts these men to proper leadership through service and informs them of a reward waiting for them.

First, we notice that Peter addresses a group of elders, not a single individual in sole authority. No example is given in the New Testament of any church which has grown past infancy which has not incorporated the wisdom of a group of spiritually mature men into its leadership, although there may need to be one who presides among this group.

The primary function of such godly leaders is to "Feed the flock of God which is among you, taking the oversight thereof" (v.2). Note especially that the flock they shepherd is God's flock among them, not their own flock. A true flock leader takes strong and careful "oversight" but does not usurp ownership.

These leaders are to serve "willingly," not under "constraint." Their motive should be "of a ready mind" and "not for filthy lucre," or financial gain (v.2). Moreover, these leaders must not be "lords over God's heritage, but being ensamples to the flock" (v.3). They should lead by serving, thereby establishing a mindset of service in the rest.

Finally, Peter reminds the leaders that faithful, sacrificial service will be rewarded, for "when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away" (v.4).

May God continue to grant willing, faithful, sacrificial servants to lead each local flock.

[Soldier4Christ]

Unsearchable and Unspeakable

"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!" (Romans 11:33).

Scientists and philosophers have been able to learn many wonderful things about the universe when they have attempted reverently to think God's thoughts after Him, but His majesty and purposes are still far beyond human words and understanding -- unspeakable and unsearchable. He "doeth great things and unsearchable; marvelous things without number" (Job 5:9).

Not only are His judgments unsearchable and His ways past finding out, but so are His resources. The apostle Paul spoke about "the unsearchable riches of Christ" (Ephesians 3:, and he once had the unique experience of being caught up somehow into the very paradise of God, where he "heard unspeakable words, which it is not lawful for a man to utter" (II Corinthians 12:4).

We shall learn more, in the ages to come, of "the exceeding riches of His grace" (Ephesians 2:7), as well as the depth of "the love of Christ, which passeth knowledge" (3:19).

We can have a good measure of peace and joy right now in Christ, but there is much more yet to learn. In the new Earth some day we shall really experience "the peace of God, which passeth all understanding" (Philippians 4:7), and be able to "rejoice with joy unspeakable and full of glory" (I Peter 1:.

His great gift of salvation and eternal life we comprehend only faintly now, but we know it is indeed a gift of love and grace and peace and joy! Although we cannot begin to describe it now, we can simply say in gratitude: "Thanks be unto God for His unspeakable gift" (II Corinthians 9:15).

[Soldier4Christ]

Now and Then

"For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (I Corinthians 13:12).

There is a great contrast between now and then. We see only dimly now, but at least we see! We only know partially, but we do know! What we shall see and know in the future is already ours, but only in hope and promise. "For what a man seeth, why doth he yet hope for?" (Romans 8:24).

The Christian life knows many such paradoxes. We now "are the sons of God," and yet we are "waiting for the adoption" (vv.14,23). Us "He also glorified," but still "we suffer with Him, that we may be also glorified together" (vv.30,17). Right now in Christ, "we have redemption through His blood," but the Holy Spirit is "the earnest of our inheritance until the redemption of the purchased possession" (Ephesians 1:7,14). We only have "the firstfruits of the Spirit" while we are awaiting "the redemption of our body" (Romans 8:23), but by "the Holy Spirit of God" we "are sealed unto the day of redemption" (Ephesians 4:30), and therefore we already possess "redemption through His blood, even the forgiveness of sins" (Colossians 1:14). Similarly, the Father already "hath translated us into the kingdom of His dear Son" (v.13), but "we must through much tribulation enter into the kingdom of God" (Acts 14:22).

Salvation has past, present, and future dimensions in all its aspects. "He that believeth on the Son hath everlasting life" (John 3:36), as a present possession on the basis of a transaction already accomplished; yet still we must be encouraged to "lay hold on eternal life, whereunto thou art also called" (I Timothy 6:12). We know our Savior by faith, but the day will come when we truly know Him, as He knows us!

[Soldier4Christ]

I Charge You

"Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned"(I Timothy 1:5).

The Greek noun parangelia and its corresponding verb paranello appear six times in the book of I Timothy, translated as either "charge" or "commandment." Paul was quite concerned for his young disciple Timothy and went to great effort to remind him of the truth and charge him to keep it and encourage its keeping in the lives of those in his care. Let us briefly look at these charges.

First, Paul wanted to charge Timothy to remain strong in his personal faith. "This charge I commit unto thee...that thou...mightest war a good warfare; Holding faith, and a good conscience" (1:18-19). "I give thee charge in the sight of God....That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ" (6:13-14).

In a similar vein, Paul knew the dangers of false doctrine. "I besought thee . . . that thou mightest charge some that they teach no other doctrine" (1:3). Following a discussion of specific false teachings (4:1-10) and their refutations, Paul concludes: "These things command and teach" (4:11).

Even those who nominally adhere to proper teaching need direction. "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God" (6:17).

Living up to these charges (commandments) brings real benefit in this life as well as in eternity, as we see in our text a pure heart full of agape love, a conscience unfettered by sin and false doctrine, and a strong faith, not weakened by hypocrisy.

If we would be disciples, we should mind the charges given to Timothy.

[Soldier4Christ]

Unanswered Prayer

"For the eyes of the Lord are over the righteous, and His ears are open unto their prayers: but the face of the Lord is against them that do evil" (I Peter 3:12).

There are many wonderful promises of answered prayer in the Bible, some of which seem both unlimited and unconditional. On the other hand, there are also many warnings of unanswered prayer. This seeming anomaly merely cautions us again that every Scripture must be interpreted in context -- both the immediate context and the broader context of all the Scriptures.

For example, Jesus said: "If ye shall ask any thing in my name, I will do it." But in the same upper-room discourse, He also said: "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" (John 14:14; 15:7). This is a very significant condition, attached to what -- out of context -- might have seemed an unconditional promise.

Our text indicates that overt sin in one's life will certainly hinder God in answering our prayers. So will selfish praying: "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts" (James 4:3). And so will unbelief: "When ye pray, believe that ye receive them, and ye shall have them" (Mark 11:24). Poor home relations also could be a factor. "Husbands...|give| honor unto the wife...that your prayers be not hindered" (I Peter 3:7).

Even when we are confident that we are fully right with God, the desired answer must still be in His will. "If we ask any thing according to His will...we have the petitions that we desired of Him" (I John 5:14-15).

Finally, there is the question of timing. "Men ought always to pray, and not to faint" (Luke 18:1). Therefore, the believing prayer of a man righteous before God surely will be answered in God's time and way.

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The Cleansing Blood

"But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin" (I John 1:7).

There is a common cultic heresy to the effect that the blood of Christ has no cleansing efficacy of itself, even though this contradicts the plain statement of our text. John wrote the above words long after Christ's blood had all been spilled on the cross, but it was still miraculously cleansing sinners in His day, and is in ours as well.

It is true that Christ's blood supported His physical life, for "the life of the flesh is in the blood" (Leviticus 17:11). But His blood was not like the blood of other men, for it was "the precious blood of Christ, as of a lamb without blemish and without spot" (I Peter 1:19), uncontaminated either by genetic defects due to accumulated generations of mutations (as in all other men and women), or inherent sin.

When His blood was shed, it did not simply disappear into the ground and decay into dust, any more than did His body in the tomb, for it had been an integral part of His perfect human body which was to be raised and glorified. As our great High Priest, He somehow took the atoning blood into the holy place in the heavenly tabernacle. Into the earthly tabernacle "went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people....by His own blood He |Christ| entered in once into the holy place, having obtained eternal redemption for us" (Hebrews 9:7,12).

There in heaven, at the mercy seat, just as the ancient high priest "sprinkled with blood" both the book and the people, the tabernacle and its vessels, so have we been cleansed in God's sight by His own "blood of sprinkling" (Hebrews 9:19-21; 12:24; see also I Peter 1:2). Thus, His blood can (literally) "keep on cleansing us from all sin."

[Soldier4Christ]

The Offended Brother

"It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak" (Romans 14:21).

Here is a sound Biblical principle (not the only one, of course) given to Christians to help them evaluate whether or not to engage in certain practices which are neither explicitly endorsed nor prohibited in Scripture. The question is not whether the practice will hurt the strong Christian who engages in it, but whether his example might offend, or mislead, or discourage a weaker brother.

This matter of giving offense is quite serious in God's sight. "Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God" (I Corinthians 10:32).

The problem of eating meat purchased from temple markets, after it had been offered in sacrifice to idols, is not an issue for many Christians today, but it was a very real problem to new believers in the first century. The principle given by Paul for deciding that issue is still valid for other issues of today (type of clothing, recreational games, smoking, etc.). As Paul expressed it: "Take heed lest by any means this liberty of yours become a stumblingblock to them that are weak....when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend" (I Corinthians 8:9,12,13).

On the other side of the coin, the strong Christian should be careful not to take personal offense himself at something done by a fellow believer. "Great peace have they which love thy law: and nothing shall offend them" (Psalm 119:165). The rule for a mature, sincere, concerned Christian is to seek diligently neither to give offense nor take offense on any personal issue, by God's grace.

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Great Swelling Words

"These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage" (Jude 16).

This picturesque phrase, "great swelling words," is the King James Version translation of huperonkos, which literally means "super-massive," with the implied noun "words" added because of the context.

The word is used only one other time in the New Testament, in the parallel passage in II Peter 2:18: "For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error."

Both apostles, in context, are warning against false teachers who, after somehow obtaining positions of influence among the spiritually immature believers in the body, would then seek to lead them back into worldly ways of thinking and acting. Peter compares those who heed such words to washed sows going back to wallow in the mire (II Peter 2:22).

Such teachers may appear very intellectual and charismatic, with their "feigned words" (II Peter 2:3), promises of "liberty" (I Peter 2:16), and flatteries (see text above), but it is a deadly mistake to follow them. Both Peter and Jude give various ways by which to recognize them. They may actually deny the redemptive work of Christ (II Peter 2:1), or seek to undermine those whom God has placed in authority (2:10). Perhaps most commonly, they are interested in worldly gain or prestige for themselves (II Peter 2:14; Jude 11). They also may practice and encourage carnal lifestyles (Jude 4).

Other characteristics of these deceptive teachers are given in these two key chapters and, by all means, young believers need to be alert to this danger, staying close to God's Word and obedient to His will.

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The Philosophers

"Then certain philosophers of the Epicureans, and of the Stoicks, encountered Him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection" (Acts 17:18).

The important ministry of Paul in Athens (the cultural center of the world of his day) was climaxed in this confrontation with two groups of philosophers representing the spectrum of all humanistic evolutionary systems of past or present. The Epicureans were essentially atheists, devoted to the cultivation of pleasure as the chief aim of life. The Stoicks were pantheists, dedicated to passive acceptance of whatever happens.

In all essentials, these were no different than the evolutionary humanistic systems of the present day. Any philosophy that rejects special creation also must reject the atoning death and bodily resurrection of the Creator, so the Athenian philosophers regarded Paul's preaching as nothing but strange babbling.

Paul did not try to "dialogue" with them in the context of their own philosophies, but appealed rather to the evidence of creation and their intuitive awareness, supported by the ancient traditions of the entire human race, that their "UNKNOWN GOD" was the "God that made the world and all things therein" (Acts 17:23-24). Furthermore, this Creator God had demonstrated His identity to all men "in that He hath raised Him from the dead" (Acts 17:31).

Since these ancient pagan philosophies were essentially no different from either modern atheistic evolutionism, pantheistic eastern evolutionism, or popular street-corner evolutionism -- all rejecting or ignoring the God of the Bible -- we might do well to emulate Paul's method of reaching them.