A Daily Devotional

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The Name of the Lord Jesus

"And she shall bring forth a son, and thou shalt call His name JESUS: for He shall save His people from their sins" (Matthew 1:21).

This is the first of 144 references to the name of Christ in the New Testament. The word "name" (Greek, noma) occurs only about 95 times when referring to any or all other names. This fact is itself a sort of commentary on Philippians 2:9, "God also hath highly exalted Him, and given Him a name which is above every name."

In Biblical times, a person's name expressed the character or attributes desired for a child by his or her parents. The reason for the name "Jesus," which means "Jehovah saves," or simply "salvation," was given by the angel: "He shall save His people from their sins."

There is only one Savior, "for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12); but His name does save! "As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name" (John 1:12).

Those who do receive Christ are thenceforth associated with His name -- and therefore with His person and work. First they are to be baptized "in the name of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:19). They are then to order their lives in a way that honors His name. "Let every one that nameth the name of Christ depart from iniquity" (II Timothy 2:19).

He has given many gracious promises of answered prayer if we pray in His name, "that whatsoever ye shall ask of the Father in my name, He may give it you" (John 15:16). The final use of "name" in the Bible stresses our eternal identification with His name, for "His name shall be in their foreheads" (Revelation 22:4) as we are united with Him in the age to come.

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Faithful and Just

"If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).

All too often when reading or quoting a favorite verse of Scripture, its familiarity gets in the way of our complete understanding of the verse. Such may be the case with our text, one of the most beloved and oft-quoted passages of Scripture. To begin with, we must remember that the topic is sinful behavior. The Bible says that "the wages of sin is death" (Romans 6:23), therefore sin cannot go unpunished. A faithful and just judge must punish such behavior: to forgive it is neither faithful nor just. "Without shedding of blood is no remission" of sin (Hebrews 9:22).

But the Bible also says, "If any man sin, we have an advocate with the Father. . . . Jesus Christ His Son cleanseth us from all sin" (I John 2:1; 1:7).

Jesus Christ fully paid the penalty for our sins. He died so that we don't have to die, for God "hath made Him to be sin for us" (II Corinthians 5:21). God has further promised that "whoso confesseth and forsaketh |his sins| shall have mercy" (Proverbs 28:13).

God in His mercy and grace has declared it to be so. What was once devised as merciful and gracious is now "faithful and just."

Because He is just, He cannot allow the punishment for our sin to be inflicted twice. Because He is faithful and has promised to forgive a penitent and confessing sinner, He will not only "forgive us our sins," but "cleanse us from all unrighteousness," thereby restoring the sweet fellowship broken by our rebellion.

"Now then 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).

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Firstfruits

"Honor the Lord with thy substance, and with the firstfruits of all thine increase" (Proverbs 3:9).

There are seven New Testament references to "firstfruits," all of which are metaphorical applications of the Old Testament commandment to offer the firstfruits of one's increase to the Lord. We now have to give our own firstfruits to the government in the form of "withheld" amounts from our wages. It is still good, nonetheless, to honor the Lord with the "firstfruits" equivalent of our increase, regardless of the government.

The New Testament references are all beautiful spiritual applications of this concept. At His resurrection, Christ Himself has "become the firstfruits of them that slept" (I Corinthians 15:20). When we receive Christ, we receive our eternal salvation first of all in terms of "the firstfruits of the Spirit" (Romans 8:23). Furthermore, we ourselves are, to Him, a sort of firstfruits pledge of future growth. "Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of His creatures" (James 1:18).

This thought is also applied to the first converts of a new mission field. Paul speaks of "the firstfruits of Asia" (the western part of Asia Minor) and "the firstfruits of Achaia" (southern Greece) in Romans 16:5 and I Corinthians 16:15, respectively. He also speaks of believing Jews as having preceded Gentiles into the kingdom as a holy firstfruit (Romans 11:16) to the Lord.

The last of the New Testament references to firstfruits relates to the 144,000 Israelite witnesses in the coming great tribulation. "These were redeemed from among men, being the firstfruits unto God and to the Lamb" (Revelation 14:4). Beautiful and pointed though these metaphors may be, however, they in no wise lessen our responsibility to honor God with our own firstfruits.

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Hear, O My People

"Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me. . . . open thy mouth wide, and I will fill it" (Psalm 81:8,10).

This psalm was evidently used as an introduction to one of Israel's feasts and begins on a note of joy (vv.1-4) and a reflection on God's sovereign provision for the people (vv.5-7). But then it merges into a warning not to leave the God of their fathers, sternly reminding them of the commandment, "There shall no strange god be in thee; neither shalt thou worship any strange god" (v.9).

Such rebellion grieves God. "So I gave them up unto their own hearts' lust: and they walked in their own counsels" (v.12). When we will not go His way, He does not abandon us, but does allow us to go our way. He permits us to learn hard lessons by our own folly, lessons that He would rather have taught us gently, while in fellowship with Him.

"Oh that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries" (vv.13-14).

He reminds us that He is capable of meeting all our needs, of every sort. "I am the Lord thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it" (v.10). The imagery used here is that of a mother bird feeding her otherwise helpless young. They are dependent on her for all their needs, even life itself.

Jehovah invites us to wholeheartedly trust Him for all our needs. His reservoir is boundless; how much He gives to any one individual depends only on how much we allow Him to give. He adjures us to open our mouths wide, so that He can abundantly fill them.

May God develop in us, not only "wide mouths," but also the faith to trust Him for abundant provision.

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Let Them Alone

"Ephraim is joined to idols: let him alone" (Hosea 4:17).

The Lord is long-suffering, and those who speak in His name should be also. There do come times, however, when further witness becomes useless or even harmful, or when continued interaction merely invites contamination with ungodliness. In such cases we must simply leave such people alone, following them with prayer and trusting God alone to deal with them.

Such was the ten-tribe nation of Israel, led by the tribe of Ephraim, just before God sent them into Assyrian captivity. God, through the prophet Hosea, told Judah henceforth to let them alone--they were hopelessly given over to pagan evolutionistic idolatry. The words "joined to" in our text mean, literally, "under the spell of."

The Lord Jesus used similarly harsh language in reference to the hypocritical Pharisees of His own day: "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch" (Matthew 15:14).

There are other similar warnings. Of those who come, "Having a form of godliness, but denying the power thereof," Paul says, "from such turn away" (II Timothy 3:5). He has also warned us to "shun profane and vain babblings |that is, the empty philosophizing of those who reject God|: for they will increase unto more ungodliness" (II Timothy 2:16). "And have no fellowship with the unfruitful works of darkness, but rather reprove them" (Ephesians 5:11).

Most, if not all, such warnings seem in context to apply especially to people who once knew and understood the truth, perhaps even professing to accept it for a time, and then knowingly rejected it. When such men oppose our testimony, God says to let them alone; He can deal with them better than we.

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Seeking Worshippers

"But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him" (John 4:23).

Here is an amazing revelation--that the omnipotent God of creation should actually be seeking those among His creatures who would freely come to love and worship Him! How could He possibly have to seek anything?

Yet Jesus said He does! In some inscrutable way, it satisfies the infinite heart of God when we respond to His sacrificial love in gratitude and worship.

We see this also in the experience of the ten lepers. All ten had been cleansed of their leprosy, but only one, a Samaritan, returned to give thanks to Jesus. Note the wistfulness in Jesus' reply to the cleansed leper: "Were there not ten cleansed?" He asked, "but where are the nine? There are not found that returned to give glory to God, save this stranger" (Luke 17:17-18). The Lord indeed takes note both of the few who truly appreciate Him and also of the many who take His blessings for granted.

In the house of Simon the Pharisee, for example, the Lord Jesus took special note of the woman who washed His feet with her tears and wiped them with her hair, anointing them with the precious ointment in her alabaster box. But He also noted that self-righteous, critical Simon had provided no such services at all. Then He said: "Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little" (Luke 7:47).

Whether or not we fully understand, the Lord does seek those who will worship Him in spirit and in truth. Therefore, "Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you" (Matthew 6:33).

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The Gift of Labor

"And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it" (Genesis 2:15).

When God first created man, He gave him work to do. Although "the Lord God planted a garden" for man (Genesis 2:, it was up to man to take care of it if he would continue to eat its fruits. Thus, having to labor for one's living is not a divine punishment for man's sin as people sometimes interpret it, but rather a divine benefit for man's good.

Similarly, even in the new earth, when sin and suffering will be gone forever, there will still be work to do. "There shall be no more curse: but the throne of God and of the Lamb shall be in it; and His servants shall serve Him" (Revelation 22:3).

We don't know yet what our assignments will be there, but they will somehow be commensurate with our faithfulness in serving the Lord here. "My reward is with me," says the Lord Jesus, "to give every man according as his work shall be" (Revelation 22:12).

It is, therefore, a God-given privilege to be able to do useful work, whether that work consists of preaching God's Word or improving God's world. "Whatsoever thy hand findeth to do" (whether being paid for it or not), "do it with thy might; for there is no work . . . in the grave, whither thou goest" (Ecclesiastes 9:10). As Jesus said, "the night cometh, when no man can work" (John 9:4).

No matter what the job may be that has been provided for us to do, it is important to remember and obey the admonition: "And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ" (Colossians 3:23-24) and "your labor is not in vain in the Lord" (I Corinthians 15:58).

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True Deliverance

"And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen" (Matthew 6:13).

Certain Christian workers practice what they call a "deliverance ministry," but true Biblical deliverance is better defined in terms of our text, which, of course, is the last petition in the prayer which Christ taught His disciples to pray. True deliverance is deliverance from evil, whatever form that evil might take, and preservation until God's kingdom comes. Let us observe several Scriptural accounts of true deliverance.

Note that the Greek word for deliverance has the connotation of "rescue," and this is its first occurrence in the New Testament which makes its usage here especially significant. That the Lord will indeed provide such deliverance, if we pray for it in sincerity, is affirmed in many testimonies and promises. Burdened with the problems of his old sin nature, Paul cried out, "O wretched man that I am! who shall deliver me from the body of this death?" But then the answer comes: "I thank God through Jesus Christ our Lord" (Romans 7:24-25). Even as his anticipated martyrdom was approaching, Paul could still testify, "The Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom" (II Timothy 4:18).

Peter also assures us that "The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished" (II Peter 2:9). He is able to deliver His people from all the evils of this present evil world, to keep them and prepare them for the glory and the power of His coming kingdom, for He Himself is the Deliverance. "As it is written, There shall come out of Sion the Deliverer |same word|, and shall turn away ungodliness from Jacob" (Romans 11:26).

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An Answer in Suffering

"But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear"
(I Peter 3:15).

The words of this text have much to say concerning a ministry such as ICR's and have been oft-discussed in these pages. In short, they consist of a mandate to be always prepared to give a systematic, logical (scientific, if necessary) defense of one's faith, with the proper motives and attitudes, of course. Let us today place the verse in its immediate context, verses 13 through 17.

Normally one would not expect opposition for doing good, but such a situation must be expected, particularly if a person is a zealous follower of good (as in v.13). Such a person is enthusiastic about his cause, not in an irrational way, but a wholehearted way. This intimidates and infuriates those who "loved darkness . . . because their deeds were evil" (John 3:19).

"But and if ye suffer for righteousness' sake, happy are ye" (I Peter 3:14). Our natural response of fear need not overtake us, for Peter warns us to be prepared, and he gives several commands. First, "sanctify the Lord God in your hearts" (v.15). He must occupy the supreme position in our hearts. Next, we must "be ready always" with our defense. This implies forethought, study, and preparation. Lastly, he insists we must maintain "a good conscience" (v.16), a lifestyle so pure and blameless that any accusations will be to the shame of the accusers.

It may be, however, that in spite of our walk with the Lord, our preparation and lifestyle, unjust persecution may come. It may be in "the will of God" (v.17) for us. If so, so be it, "For it is better . . . that ye suffer for well doing than for evil doing."

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Joseph's Jackets

"Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colors" (Genesis 37:3).

Three times in Scripture we note special significance being attached to the garments worn by Joseph. The first is in our text, when the godly young man was given a beautiful outer cloak by his affectionate father. Unfortunately this multi-colored garment caused jealousy amongst the brothers, and the Bible records that Joseph was sold into slavery. "And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood; And they sent the coat of many colors, and they brought it to their father" (Genesis 37:31-32).

As a slave working for Potiphar in Egypt, Joseph was obliged to don the jacket of a servant and performed his duties in the house. But his master's wife attempted to seduce him and grabbed hold of his coat "and he left his garment in her hand, and fled, and got him out" (Genesis 39:12). Once again Joseph's coat was used to bring a false report, for the woman used it to accuse Joseph: "And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out. . . . And Joseph's master took him, and put him into the prison" (Genesis 39:18,20).

After wearing the coat of blessing and the jacket of a slave, we note one final cloak given to Joseph. The Bible records how Pharaoh removed Joseph from prison to interpret the ruler's dream. "And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck" (Genesis 41:42).

Whether arrayed in the jacket of a slave or robed in the royal cloaks, Joseph was faithful amidst the varying circumstances laid upon him.

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God Remembers

"And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged" (Genesis 8:1).

This verse contains the first mention of the beautiful word "remember" in the Bible, and it tells us that God remembers! During the awful cataclysm of the Flood, the most devastating event thus far in the history of the world, God still remembered the faithful obedience of Noah, and He even remembered every living thing!

We may forget many things, but God remembers: "For God is not unrighteous to forget your work and labor of love, which ye have showed toward His name" (Hebrews 6:10). Nor does He ever forget a promise. The first mention of "remember" in the New Testament is the Spirit-inspired testimony of Zacharias: "Blessed be the Lord God of Israel; for He hath visited and redeemed His people . . . to remember His holy covenant; The oath which He sware to our father Abraham" (Luke 1:68,72-73). That promise had been made 2000 years before, but God remembered.

God even remembers the sparrows: "not one of them is forgotten before God" (Luke 12:6). And He certainly remembers His own children: "For He knoweth our frame; He remembereth that we are dust" (Psalm 103:14).

Even after the children of Israel had gone deeply into idolatry He could still say, "I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness" (Jeremiah 2:2).

God remembers the evil as well as the good, of course. The one thing He chooses not to remember is the sinful past of those who have come to Christ for forgiveness. "And their sins and their iniquities will I remember no more" (Hebrews 10:17).

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If by Any Means

"If by any means I might attain unto the resurrection of the dead" (Philippians 3:11).

The usage of this seemingly insignificant phrase, "if by any means" (Greek, ei pos), follows a significant order of development in the New Testament. Occurring only four times, it is used to express the urgency of an object sought, and the background needs and means for its attainment.

The context of the first occurrence is the presumed need for physical comfort and security. "Because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter" (Acts 27:12). This particular goal, however, was never attained.

The second is a more noble object, that of reaching an area of spiritual ministry. "Without ceasing I make mention of you always in my prayers," Paul said. "Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. . . . that I may impart unto you some spiritual gift" (Romans 1:9-11).

The next occurrence speaks in even greater urgency, the object being the conversion of Paul's Jewish brethren. "For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles. . . . If by any means I may provoke to emulation them which are my flesh, and might save some of them" (Romans 11:13-14).

The final occurrence is in our text, speaking of the supreme importance of a Christ-centered life: "That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death; If by any means I might attain unto the resurrection of the dead" (Philippians 3:10-11). By all means, therefore, we should, like Paul, seek to live for Christ, minister to others, and win souls for Him.

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The Heart of Our Understanding

"Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men" (I Corinthians 14:20).

The wise man wrote long ago: "With all thy getting get understanding" (Proverbs 4:7). However, we need to be sure that the understanding we acquire is not perverted by the spirit of this world. When Paul wrote to the Ephesians, he emphasized the contrast between a darkened understanding and a spiritually illuminated understanding.

"Walk not as other Gentiles walk," he exhorted, "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" (Ephesians 4:17-18). A blinded heart produces a darkened understanding.

Paul prayed, rather, that God would give them "the spirit of wisdom and revelation in the knowledge of Him: The eyes of your understanding being enlightened" (Ephesians 1:17-18). We need an understanding enlightened by the Holy Spirit, not darkened by a hardened heart.

By the same token, as our text commands, we should seek to attain a mature understanding of the things of God, not remaining stagnant at the elementary level of understanding. It is dishonoring to the Lord who called us into His family to remain spiritual children. We should exhibit the faith of a little child, and be as free from malice as a little child, but in understanding we must grow! "For when . . . ye ought to be teachers, ye have need that one teach you again . . . the first principles of the oracles of God . . . who by reason of use have their senses exercised to discern both good and evil" (Hebrews 5:12,14). "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ" (II Peter 3:18).

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Eternal Blessings

"Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 21).

This beautiful text contains the last of over forty New Testament occurrences of the phrase "eternal life," or "everlasting life" (same Greek words). We receive God's promise of life everlasting, of course, only through faith in the person and work of Jesus Christ, for "He that believeth on the Son hath everlasting life" (John 3:36).

This is not just eternal existence however. The Scriptures give many wonderful promises of eternal blessings as well. We shall have an eternal home, "an house not made with hands, eternal in the heavens" (II Corinthians 5:1). We are also joint heirs with Christ, "that by means of death . . . they which are called might receive the promise of eternal inheritance" (Hebrews 9:15).

God will wipe away all tears, for our heavenly Father "hath loved us, and hath given us everlasting consolation and good hope through grace" (II Thessalonians 2:16). There will even be unending glory for every believer, for He "hath called us unto His eternal glory" (I Peter 5:10). Therefore, as Paul says, "our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (II Corinthians 4:17).

These eternal blessings are all ours through Jesus Christ, for He is "the author of eternal salvation" and has "obtained eternal redemption for us," all accomplished through His own shed "blood of the everlasting covenant" (Hebrews 5:9; 9:12; 13:20).

We shall, in fact, reign as kings with Him in "the everlasting kingdom of our Lord and Savior Jesus Christ" (II Peter 1:11), where we "shall reign for ever and ever" (Revelation 22:5). Best of all, however, we shall be with our Savior throughout the endless ages to come.

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The Battle Is the Lord's

"And all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lord's, and He will give you into our hands" (I Samuel 17:47).

These were the ringing words of faith uttered by young David as he faced the Philistine giant, Goliath. Without armor, or spear, or shield, and with only a sling and five smooth stones, David confronted the nine-foot champion of the pagan army in the name of the true God, and soon the giant lay dead with his face to the ground.

The battle must always be the Lord's. "For we wrestle not against flesh and blood, but against . . . the rulers of the darkness of this world, against spiritual wickedness in high places" (Ephesians 6:12). Spiritual battles are not won by bullets, nor by ballots, nor by any human means. "Some trust in chariots, and some in horses: but we will remember the name of the Lord our God" (Psalm 20:7). "There is no king saved by the multitude of an host: a mighty man is not delivered by much strength. . . . Behold, the eye of the Lord is upon them that fear Him, upon them that hope in His mercy" (Psalm 33:16,18).

We even have a mandate to attack the enemy in His stronghold. Christ taught: "Upon this rock |of faith in Christ as divine Savior| I will build my church; and the gates of hell shall not prevail against it" (Matthew 16:18)

It is easy, in trying to do a work for God, to rely on human abilities and devices, but these will fail, for the battle is the Lord's. When the battle is going well, we must not boast, for the battle is the Lord's. When the battle is going hard, we must not despair, for the battle is the Lord's.

He is our strength. "For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds)" (II Corinthians 10:3-4).