A Daily Devotional

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Magnified Mercy

"Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast showed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die" (Genesis 19:19).

This rather presumptuous plea of Lot to the angels who had spared his life when they called down fire from heaven to destroy Sodom and Gomorrah is noteworthy because it contains the first reference in the Bible to the mercy of God. Lot was a believer and a righteous man, but carnal in attitude and greedy in motivation. Yet God not only showed grace in His dealings with Lot, but even magnified mercy!

As appropriate for the principle of first mention in Scripture, this first reference to "mercy" lays the foundation for the dominant theme of the doctrine of mercy throughout Scripture. The key is that God's mercy can only be described properly in superlatives, and this fact is noted repeatedly throughout Scripture.

"The mercy of the Lord is from everlasting to everlasting upon them that fear Him," said David (Psalm 103:17). "For as the heaven is high above the earth, so great is His mercy toward them that fear Him" (Psalm 103:11). His mercy, therefore, is both eternal and infinite. Nothing could ever be more "magnified" than this!

No wonder, therefore, that Paul says He is "rich in mercy, for His great love wherewith He loved us" (Ephesians 2:4), and Peter tells us that "His abundant mercy hath begotten us again unto a lively hope" (I Peter 1:3).

It is only "according to His mercy He saved us" (Titus 3:5), surely "Not |because of any| works of righteousness which we have done." Therefore, with David, we can say, "Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever" (Psalm 23:6).

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The Blessed Man

"And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper" (Psalm 1:3).

The first psalm constitutes a contrast between the godly individual who delights in God's law and the ungodly person who is destined for destruction. "Blessed" literally means "happy," and the habits of such a happy one are described as not only avoiding the thought patterns and lifestyle of the ungodly (v.1), but also delighting in and obeying the Word of God (v.2). Our text describes four results of being blessed or happy in the Biblical sense.

First, "he shall be like a tree planted by the rivers of water," with the implication being to dwell in a secure, bountiful state. The verb "plant" actually means "transplanted," now firmly rooted and provided for, no longer vulnerable, tentative, and undernourished.

Second, he "bringeth forth his fruit in his season." One does not so nourish a tree without any purpose. Here, following the analogy, the godly individual, nourished and protected by his Maker, can likewise expect to accomplish a purpose--in this case to bear spiritual, eternal fruit.

Third, "his leaf also shall not wither." Eternal life is the present possession of all who have been "transplanted" by the Lord. Such a one can expect to faithfully bring forth precious fruit in each season of his life.

Fourth, "whatsoever he doeth shall prosper." Success in each endeavor undertaken by one whose delight is the Lord can be expected, such success defined by that which brings spiritual maturity, and eternal fruit, and prosperity, as He defines prosperity.

"For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish" (v.6).

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The Teacher and His Words

"For by thy words thou shalt be justified, and by thy words thou shalt be condemned" (Matthew 12:37).

In many churches teachers are in short supply. Evidently many who have the Spirit-given gift of teaching are not using it as they should. On the other hand, a Christian must never assume the role of teacher without clear leading from above. As the teacher of the early Jerusalem church wrote, "My brethren, be not many masters, knowing that we shall receive the greater condemnation" (James 3:1). Christ taught in our text that by our words we shall be judged and either justified or condemned. Since for "every idle word that men shall speak, they shall give account thereof in the day of judgment" (Matthew 12:36), how much more so will the words of a teacher be scrutinized, especially a teacher of the Word of God.

Another reason one should be slow to don the cloak of a teacher is that even a teacher finds it hard to live up to his own teachings. "For in many things we offend all |better, `we all stumble'|. If any man |stumble| not in word, the same is a perfect man" (James 3:2). Speaking of the Jewish teachers, Jesus instructed His listeners to do what their teachers said, not what they did (Matthew 23:3), and then He condemned hypocrital teachers with seven stinging "woes" (vv.13-33).

The proper use of the teaching gift perhaps yields greater honor than most, but also greater condemnation if error or hurt creeps in. The church does need all the gifts and should not neglect any genuinely Spirit-given gifts of its members.

Nevertheless, one might contemplate the aggressive, anti-creationist stance taken by many professors at evangelical churches, colleges, and seminaries today, teaching theistic evolution, the day-age theory, framework hypothesis, etc., and wonder if Christ's reference to the "millstone" around the neck might apply (Luke 17:2).

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I Come Quickly

"He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus" (Revelation 22:20).

This is the next-to-the-last verse in the Bible, and it contains the last promise in the Bible. The final promise of the Lord is that He would come back to earth again "quickly," but it has been almost 2000 years since He made the promise, and He hasn't come yet. Evidently, the word "quickly" as He used it, did not mean "immediately."

As a matter-of-fact, this promise appears no less than six times here in Revelation (Revelation 2:5,16; 3:11; 22:7,12, 20). The first three are in Christ's messages to the churches at Ephesus, Pergamos, and Philadelphia, respectively. The last three are in His final message to all churches (Revelation 22:16).

The Lord Jesus has not forgotten His promise for "all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us" (II Corinthians 1:20). Furthermore, many spiritual believers in every previous generation have been looking for His coming "quickly," as He promised, yet they all have died before its fulfillment.

It seems evident that "quickly" must be understood in the sense of "suddenly." It may well be "in such an hour as ye think not" (Matthew 24:44), and it will occur "In a moment, in the twinkling of an eye" (I Corinthians 15:52), when it happens. It does seem that all the signs of the nearness of His sudden coming are being fulfilled today, except perhaps one. "And the gospel must first be published among all nations" (Mark 13:10), "for a witness unto all nations; and then shall the end come" (Matthew 24:14).

Even this is now being done, it seems. In any case, it is vitally important that we "abide in Him; that, when He shall appear, we . . . not be ashamed before Him at His coming" (I John 2:28). "Amen. Even so, come, Lord Jesus!"

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Born Again by the Word of God

"Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever" (I Peter 1:23).

Our rebirth into the family of God is quite unlike our natural birth. All human birth and, indeed, due to the universal curse placed on all creation (Romans 8:20-22) at the time of Adam's rebellion (Genesis 3), all plant (I Peter 1:24) and animal reproduction as well, is "of corruptible seed," withering and dying.

Our spirits, however, if we have availed ourselves of God's free offer of eternal life through the death of His dear Son, have been reborn of "incorruptible" seed, not subject to decay or death. The agent which brought about this transformation is the incorruptible "word of the Lord |which| endureth for ever" (v.2).

This "word" is modified by two descriptives, both of which are emphatic in the Greek. First, it liveth; i.e., it actually possesses life. His sacrificial death yields our eternal life. Note the precious truth: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me" (Galatians 2:20). Secondly, the Word of God "abideth" (same word as "endureth" in verse 25) forever. There are two emphases here: One is on the quality of the Word; i.e., it will never change or lose its relevance. The other is on the self-perpetuating nature of the Word. It so consists of life that it is able to give life.

"This is the word which by the gospel is preached unto you" (I Peter 1:25), by which we are born again to incorruptibility and immortality. "That by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust" (II Peter 1:4).

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Once for All

"For in that He died, He died unto sin once: but in that He liveth, He liveth unto God" (Romans 6:10).

The Greek word, ephipaz, translated "once" in this verse, actually means "once for all." Christ did not have to die again and again, a new death for every sinner. He died unto sin once for all, His death being sufficient to take away "the sin of the |whole| world" (John 1:29).

The word ephipaz occurs only five times in the Bible. Our text is the first, confirming that His once-for-all death for sin was sufficient forever; He now lives wholly "unto God." The second confirms the reality of this permanent resurrection. In Jewish law, a factual claim was considered confirmed by the principle that "in the mouth of two or three witnesses every word may be established" (Matthew 18:16). Paul recalls that the resurrected Christ "was seen of above five hundred brethren at once" (I Corinthians 15:6). Two or three would have sufficed, but He had five hundred witnesses. These saw Him alive once for all, and their lives were forever changed.

The other three references are in Hebrews: "|He| needeth not daily, as those high priests, to offer up sacrifice, first for His own sins, and then for the people's: for this He did once |that is, `once for all'|, when He offered up Himself." "Neither by the blood of goats and calves, but by His own blood He entered in once |`once for all'| into the holy place, having obtained eternal redemption for us." "By the which will we are sanctified through the offering of the body of Jesus Christ once for all" (Hebrews 7:27; 9:12; 10:10).

Once for all He died for sin, then with His own shed blood, He entered into the presence of the Father, sanctified us forever, and was raised from the dead by impeccable testimony, once for all.

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He Gave Himself

"Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father" (Galatians 1:4).

There can never be a greater gift than this. Our Lord Jesus Christ not only has given us forgiveness and salvation and all spiritual blessings, He gave Himself! The pure, glorious Son of God gave Himself, substituting Himself in our place to suffer the righteous judgment of God on our sins.

Six times this wonderful affirmation is found in God's Word. The first is in our text, assuring us that, when He gave Himself, He paid the price to deliver us from this present evil world into the eternal world to come.

Then, in the next occurrence, this promise is made intensely personal. Christ "loved me, and gave Himself for me" (Galatians 2:20). The gift Christ gave is more than the world could ever give.

The supremely sacrificial nature of His gift is then emphasized. "Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God" (Ephesians 5:2). The sacrifice has brought us to Himself, for "Christ also loved the church, and gave Himself for it. . . . That He might present it to Himself a glorious church" (Ephesians 5:25,27).

The offering was sufficient to pay for the redemption of all sin, as He "gave Himself a ransom for all, to be testified in due time" (I Timothy 2:6). This ransom is not merely to redeem us from the penalty of sin at the judgment, however, but also from the power of sin in our lives, and this is the testimony of the final occurrence of this great declaration. Christ "gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14).

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In Love

"With all lowliness and meekness, with longsuffering, forbearing one another in love" (Ephesians 4:2).

The beautiful little phrase "in love" (Greek, en agape) occurs six times in the Book of Ephesians, and it is well for us to notice the context of each.

First of all, God "hath chosen us in |Christ| before the foundation of the world, that we should be holy and without blame before Him in love" (Ephesians 1:4). Our very election and position in Christ with its imputed holiness is centered in His love. This, in turn, means that our spiritual lives are "rooted and grounded in love" (Ephesians 3:17), because they are rooted and grounded in Him who is incarnate love.

This love of Christ for us, illuminating and energizing us, must then display itself through our lives. As our text urges, we must forbear one another in love, no matter the personal provocation.

In our witnessing and teaching, we must always be careful to speak the truth, but that alone is not enough. We must be "speaking the truth in love"; the purpose being that the whole body of Christ "may grow up into Him in all things" (Ephesians 4:15). This practice, if consistently applied by all members of that great spiritual body, "maketh increase of the body unto the edifying |that is 'building-up'| of itself in love" (Ephesians 4:16).

The final occurrence of the phrase in Ephesians sums it up: "And walk in love, as Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God" (Ephesians 5:2). He has chosen us in love, rooted and grounded us in love, and now we should (as those who are truly "in love" with Him) forbear each other and build each other up in love, speak the truth in love, and walk daily in His love.

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The Christian's Lifestyle: Our Calling

"I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called" (Ephesians 4:1).

As Christians, we are called "out of darkness into His marvelous light" (I Peter 2:9). Our calling is identified as "the heavenly calling" (Hebrews 3:1), and high, in the sense of majestic (Philippians 3:14), and we are told that the called (Romans 1:6) are called according to His purpose (Romans 8:28). But we also are told to "give diligence to make your calling and election sure" (II Peter 1:10). There is much in Scripture about our calling, and although the calling is God's work and prerogative, we are expected to add to (our) faith "virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity" (II Peter 1:5-7).

We are "called to be saints" (Romans 1:7). That is, the purpose for which we have been called or invited by God to become one of His chosen, is to be holy! Everything in our lifestyle should center around the fact that "we are His workmanship, created in Christ Jesus unto good works" (Ephesians 2:10).

Other aspects of our calling are the results of that holy character, which should be the ever-controlling dominant factor in our lives.

The specifically cited traits in this context are attitudes of lowliness (see Philippians 2:1-3) and meekness (see Colossians 3:12-17), all the while "Endeavoring to keep the unity of the Spirit" (Ephesians 4:3). A summary of this calling is found in Paul's closing comment to the Corinthian church: "Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you" (II Corinthians 13:11).

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Breath and Spirit

"Thus saith God the LORD, He that created the heavens, and stretched them out; He that spread forth the earth, and that which cometh out of it; He that giveth breath unto the people upon it, and spirit to them that walk therein" (Isaiah 42:5).

God the LORD (Elohim Jehovah) is here identified as the Creator and organizer of all the universe, the heavens, and the earth, and all things therein. In context, He is also identifying Himself as the One sending forth "my servant" to be given as "a covenant of the people, for a light of the Gentiles" (Isaiah 42:1,6), the coming Messiah of Israel.

He who does all these things also gives every person born both breath and spirit. The "breath" (Hebrew, neshumah) is that "breath of life" which God breathed into Adam's nostrils when He created him at the beginning. Even those who do not believe in God must depend on Him for their very breath, since "He giveth to all life, and breath, and all things." Therefore, He is "not far from every one of us: For in Him we live, and move, and have our being" (Acts 17:25,27,28).

He also gives each person a spirit (Hebrew, ruach), a word used first of all in reference to the "Spirit of God" (Genesis 1:2). It is this attribute in particular that constitutes the created "image of God" in man (Genesis 1:27). The higher land animals all possess "the breath of life," along with man (Genesis 7:22), but only men and women are created in the image of God, each with an eternal spirit.

Man's breath and spirit are closely related, and sometimes the words are used almost interchangeably. When the breath departs from a person's body at death, the spirit also departs with it, but the latter "shall return unto God who gave it" (Ecclesiastes 12:7). The breath also will be activated again on the coming resurrection day.

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The Mind of Christ

"For who hath known the mind of the Lord, that he may instruct Him? But we have the mind of Christ" (I Corinthians 2:16).

The mind of the natural man is "a reprobate mind" (Romans 1:28), a "carnal mind" (Romans 8:7), and a "defiled" mind (Titus 1:15), characterized by a daily walk "in the vanity of their mind, Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart" (Ephesians 4:17,18).

When a person is born again through faith in Christ, however, he should be "transformed by the renewing of |his| mind" (Romans 12:2), and should henceforth seek to conform to the mind of Christ in every attitude and every decision.

But what is the mind of Christ? As our text says: "Who hath known the mind of the Lord?" Paul echoed the same question to the Romans: "For who hath known the mind of the Lord? or who hath been His counselor?" (Romans 11:34).

There are many aspects to His infinite mind, of course, but the key is undoubtedly the great attribute of sacrificial love. "Let this mind be in you, which was also in Christ Jesus: Who . . . became obedient unto death, even the death of the cross" (Philippians 2:5,6,8).

Thus, following His example, we should "in lowliness of mind let each esteem other better than themselves" (Philippians 2:3). We should constantly "consider Him that endured such contradiction of sinners against Himself, lest |we| be wearied and faint in |our| minds" (Hebrews 12:3). We should "(receive) the word with all readiness of mind" and "(serve) the Lord with all humility of mind" (Acts 17:11; 20:19). Herein is the mind of Christ.

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Mercy and Truth

"For thy mercy is great unto the heavens, and thy truth unto the clouds" (Psalms 57:10; 108:4).

The words "mercy" and "truth" are connected numerous times in the Old Testament, especially in the Psalms. These references are sources of spiritual refreshment to the believer.

   1. God's mercy and truth are extended to those who are in obedience to His word. "All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies" (25:10).
   2. God's mercy and truth are directed toward those in distress. "He shall send from heaven, and save me from the reproach of him that would swallow me up. . . . God shall send forth his mercy and truth" (57:3).
   3. God's mercy and truth are more than ample to meet any spiritual need. "But thou, O LORD, are a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth" (86:15). "For his merciful kindness is great toward us: and the truth of the LORD endureth for ever" (117:2).
   4. God's mercy and truth are met together in Christ. "Mercy and truth are met together; righteousness and peace have kissed each other" (85;12). The truth is, man in his unrighteous state could never find peace with God on his own. It was therefore necessary for 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). Receiving, by faith, Christ’s righteousness, through His sacrificial death on the cross, will result in mercy and peace being extended to the one who believes.
   5. Believers should give praise and glory for God's mercy and truth. "Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy and for thy truth" (115:1). "For the LORD is good; his mercy is everlasting, and his truth endureth to all generations" (100:5).

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God's Perfect Way

"As for God, His way is perfect; the word of the LORD is tried: He is a buckler to all them that trust in Him" (II Samuel 22:31).

This is the 30th verse (out of 50) in David's great "song of deliverance," evidently considered by God to be of sufficient importance to have it included twice (II Samuel 22 and Psalm 18) in His written word. Its testimony is greatly needed.

One of the most common excuses given by men for rejecting the God of the Bible is their opinion that His ways are unfair. Even Christians are prone to complain at the way God deals with them. But the fact that we may not understand God's ways hardly gives us the right to pass judgment on them. He often reminds us in His word that His way is perfect and His word has been tried and proved, again and again. "For the word of the LORD is right; and all His works are done in truth" (Psalm 33:4). "The law of the LORD is perfect, converting the soul" (Psalm 19:7).

We need to settle it in our hearts that, whether we understand them or not, God's ways are always perfect. What He does is right, and whatever He says must be true by definition. His ways are always in the context of eternity, but we leap to judgment in terms of present inconvenience.

His perfect way is seen most fully in Christ, and His truth is heard most clearly in Christ, for "I am the way," He said, and I am "the truth" (John 14:6). Yet Christ's way was through the cross, and His truth was opposed by the father of lies (John 8:44). God's way for us may also lead us into suffering and great opposition, but His way is always perfect and His word is tried and true. If we trust Him through it all He will be our buckler as He was for David. "Every word of God is pure: He is a shield unto them that put their trust in Him" (Proverbs 30:5).

[Soldier4Christ]

Our Refuge

"God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea" (Psalm 46:1,2).

"The LORD also will be a refuge for the oppressed, a refuge in times of trouble" (Psalm 9:9). What a comfort it is, in these days of turmoil and opposition, to know that our Lord is "a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat" (Isaiah 25:4).

Our refuge is strong and secure. The psalmist testifies: "I will say of the LORD, He is my refuge and my fortress: my God; in Him will I trust" (Psalm 91:2). Then God answers: "Because thou hast made the LORD, which is my refuge, even the most High, thy habitation; There shall no evil befall thee" (Psalm 91:9,10 and see also vv.10-13).

Not only does our refuge provide us safety and protection, but no other refuge will do. After identifying our refuge by the words, "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste |or be 'alarmed'|" (Isaiah 28:16), God warns that those who refuse His true refuge will receive instead His "judgment," for He "shall sweep away the refuge of lies" (Isaiah 28:17).

The Apostle Peter, fresh from his personal encounters with his risen Lord, confronted the Jewish leaders with their serious error of rejection. "This is the stone which was set at nought of you" (Acts 4:11). In his charge, however, he included the precious truth: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (v.12). Our refuge, our sure foundation, is none other than our Savior, the Lord Jesus Christ, to whom we have "fled for refuge to lay hold upon the hope set before us" (Hebrews 6:18).

[Def]

Our Refuge

"God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea" (Psalm 46:1,2).

"The LORD also will be a refuge for the oppressed, a refuge in times of trouble" (Psalm 9:9). What a comfort it is, in these days of turmoil and opposition, to know that our Lord is "a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat" (Isaiah 25:4).

Our refuge is strong and secure. The psalmist testifies: "I will say of the LORD, He is my refuge and my fortress: my God; in Him will I trust" (Psalm 91:2). Then God answers: "Because thou hast made the LORD, which is my refuge, even the most High, thy habitation; There shall no evil befall thee" (Psalm 91:9,10 and see also vv.10-13).

Not only does our refuge provide us safety and protection, but no other refuge will do. After identifying our refuge by the words, "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste |or be 'alarmed'|" (Isaiah 28:16), God warns that those who refuse His true refuge will receive instead His "judgment," for He "shall sweep away the refuge of lies" (Isaiah 28:17).

The Apostle Peter, fresh from his personal encounters with his risen Lord, confronted the Jewish leaders with their serious error of rejection. "This is the stone which was set at nought of you" (Acts 4:11). In his charge, however, he included the precious truth: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (v.12). Our refuge, our sure foundation, is none other than our Savior, the Lord Jesus Christ, to whom we have "fled for refuge to lay hold upon the hope set before us" (Hebrews 6:18).

Ok dear my brothers and sister God bless you  Losts Losts..and good night
Thank you  Pastor Roger i must go to my refuge now
good night! love in Jesus def .