A Daily Devotional

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The Name of the Lord

"And God said unto Moses, I Am Thatat I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you." (Exodus 3:14)

This unique name of God was given to stress the truth that He is timeless. The name "LORD" (Hebrew YHWH = Yahweh, or Jehovah) is essentially the same, conveying the truth that He is the eternal, self-existing One.

The Lord Jesus Christ appropriated this divine name to Himself when He told the Jews: "Before Abraham was |i.e., 'was born'|, I am" (John 8:58). Correctly assuming that this statement was nothing less than a direct claim to identity with God, the Jews immediately (but unsuccessfully) attempted to stone Him to death as a blasphemer.

As the I Am, the Lord Jesus Christ is, indeed, everything, and He has revealed Himself to us under many beautiful symbols. It is well known that there are seven great "I am's" in the gospel of John, each of which is rich with spiritual depth of meaning. They can be listed as follows:

"I am the bread of life . . . the living bread" (John 6:35, 51,).

"I am the light of the world . . . the light of life" (John 8:12).

"I am the door of the sheep" (John 10:7).

"I am the good shepherd . . . |who| giveth his life for the sheep" (John 10:11).

"I am the resurrection, and the life" (John 11:25).

"I am the way, the truth, and the life" (John 14:6).

"I am the true vine" (John 15:1).

It is well known that this magnificent self-assertion of the Lord permeates the whole Bible, from its first use in Genesis 15:1, "I am thy shield, and thy exceeding great reward," to its final occurrence in Revelation 22:16, "I am . . . the bright and morning star." And all these beautiful figures help us to pray more fervently "that God may be all in all" (1 Corinthians 15:28).

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The Will of the Lord

"Wherefore be ye not unwise, but understanding what the will of the Lord is." (Ephesians 5:17)

There is no more exalted theme in the world than the will of God, nor is there a more important practical question than how to know the will of God. Of greatest significance is the recognition that it is His will--not man's will--which is important.

God desires for us to know His will--both His will in general, as revealed in Scripture, and His specific will in each particular decision. The latter must in every instance, of course, be fully compatible with the former, as the Holy Spirit, who leads us, will never contradict the Scriptures which He inspired. Thus, an indispensable prerequisite to finding the personal will of God is knowing His general will.

The general will of God is expressed, first of all, in the fact of special creation (Revelation 4:11). Then Christ became man in order to accomplish God's will (Hebrews 10:7) as our sin-bearing substitute; "By the which will we are sanctified through the offering of the body of Jesus Christ once for all" (Hebrews 10:10). It is His will that this should provide salvation to all who believe. "This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life" (John 6:40). This in turn entails individual regeneration of all who receive Him, "which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:13).

Furthermore, His will includes absolute security in Him (John 6:39), our sanctification (1 Thessalonians 4:3), and ultimate glorification (John 17:24). Thankfulness in all things (1 Thessalonians 5:18) and a virtuous ("well doing"--1 Peter 2:15) life are also God's will. A believer who understands, believes, and obeys God's general will is then prepared to know and follow His specific will.

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An Ear to the Master's Voice

"And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever." (Exodus 21:5, 6)

This unique ordinance of the Mosaic law is significant as being the first one given after the Ten Commandments. It (and the following ordinances) centers first on the most humble members of society (that is, the slave--recognizing the universal existence of slavery at the time and ameliorating its practice), then on other people, then on property--thus establishing God's priorities.

Here also, right at the beginning of the dispensation of law, we are given a picture in miniature of the coming Servant of the Lord, who would come someday to bear the penalty of the law for us, saving us by His grace.

The servant pictured here, with full right to be set free in the sabbatical year, chooses rather to do the will of his master forever, listening to his voice only--this commitment symbolized and sealed by the opening in his ear. Just so, the coming Savior would say: "Mine ears hast thou opened. . . . Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart" (Psalm 40:6-8). The fulfillment of this prophecy is described in Hebrews 10:5-10. There, the opening of the ear of the servant is interpreted as the preparation of His human body "to do thy will, O God. . . . By the which will we are sanctified through the offering of the body of Jesus Christ once for all" (Hebrews 10:7, 10). Out of love for the Father and for those who would share the Father's house with Him, He offered His body to accomplish the saving will of God.

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Confession

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

The Bible book in which this glorious promise is given was written entirely to the saint of God, not to the unbelieving sinner.

    * Confession is what saints do when they sin.
    * Repentance is what sinners do before they become saints.
    * Confession is agreement (identity) with the sin against God.
    * Repentance is reversal (changed mind) to trust (from me to God).

Psalm 51 is a classic prayer of confession. King David poured out his heart of sorrow for the terrible affair with Bathsheba, and yearned for God to "wash me thoroughly from mine iniquity, and cleanse me from my sin" (Psalm 51:2). David acknowled that "against thee, thee only, have I sinned, and done this evil in thy sight" (Psalm 51:4). He confessed his sin, and asked God, "restore unto me the joy of thy salvation" (Psalm 51:12).

Three of the Gospels record the declaration of Jesus that "I came not to call the righteous, but sinners to repentance" (Mark 2:17). Repentance is not an apology for specific sins, it is a heart-mind-soul turning from self-righteous sufficiency to God's holiness. It is the lost that repent, not the saved: "|J|oy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance" (Luke 15:7).

One day, however,"every tongue should confess that Jesus Christ is Lord, to the glory of God the Father"(Philippians 2:11). Far better to repent in sorrow today than confess in terror at the Judgment.

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Judging One Another

"There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?" (James 4:12)

Christians commit two types of sins related to criticism. One is that of criticizing others; the other is taking offense when they criticize us. Criticism is, in reality, judging, and as our text brings out, none of us are really qualified to judge others. Only God is qualified to judge. "Let us not therefore judge one another any more" (Romans 14:13).

Criticism almost inevitably generates resentment, quarreling, and enmity. It actually harms the character and testimony of the critic as much as that of the recipient. Even unspoken criticism is harmful. Love "seeketh not her own, is not easily provoked, thinketh no evil" (1 Corinthians 13:5).

This does not mean that Christians should condone doctrinal error or moral evil when circumstances indicate clear conflict with Scripture. "Judge not according to the appearance, but judge righteous judgment" (John 7:24).

Now, while it is wrong for a Christian to criticize others, it is often true that others criticize us. What should we do then? The answer is hard, but here it is: "For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: . . . Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously" (1 Peter 2:21, 23). There is a possibility that the criticism may be valid and, if so, we should be thankful and profit from it, difficult as this might be. Even if false and hurtful, however, it can still be helpful, for it has been granted to us by Christ, "not only to believe on him, but also to suffer for his sake" (Philippians 1:29). "Blessed are ye, when men shall revile you," He said, "and shall say all manner of evil against you falsely, for my sake. . . . for great is your reward in heaven" (Matthew 5:11, 12)

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Walking in Truth

"I have no greater joy than to hear that my children walk in truth." (3 John 4)

The important word "truth" is a key word in the apostle John's vocabulary, occurring more in his writings than in those of any other New Testament author. In the one-chapter epistle of 3 John, it occurs six times.

He addressed his epistle to "Gaius, whom I love in the truth" (v. 1). He rejoiced over "the truth that is in thee" (v. 3). He urged his readers to be "fellow-helpers to the truth" (v. and commended Demetrius, who had a good report "of the truth itself" (v. 12). But he was especially pleased to hear that his beloved disciple, Gaius, was walking in the truth (v. 3).

Every godly Christian parent, pastor, teacher, or personal soul winner knows exactly how John felt. There is no greater joy to such mature believers than to know that their children--whether physical or spiritual children--are sound and growing in Christian faith and practice, understanding, and believing God's truth, obeying His truth, living the truth, walking in the truth. But there is great sadness when such a one begins to "turn away their ears from the truth" (2 Timothy 4:4) and to walk again in step with the fables of the world. When they "walk in darkness" and "do not the truth" (1 John 1:6), this brings pain and sadness to those who have loved them and tried to lead them in the light of God's truth.

And what is the truth? John's very first mention of truth was in relation to Jesus Christ whose glory he had beheld in His incarnation, as "full of grace and truth" (John 1:14). In fact, Christ Himself claimed, "I am the truth" (John 14:6). Then He also said, "thy word is truth" (John 17:17). "And it is the Spirit that beareth witness, because the Spirit is truth" (1 John 5:6). To walk in the truth, bringing joy to the Father, is to believe on Christ, and then to trust and obey His word as illumined by the witnessing Spirit.

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No Darkness at All

". . .in him is no darkness at all." (1 John 1:5)

Some have suggested that the gospel message is the most important truth in the Bible--and, perhaps, from a temporal human standpoint it may well be. However, there is another more frequent message throughout all of Scripture here summarized by John: "God is light, and in him is no darkness at all" (1 John 1:5).

In the Bible, God's "light" is clearly focused on intellectual and moral holiness. That unique holy nature both drives and limits the revelation of Himself to His creation.

In the intellectual sense, God is the source of all Truth (Psalm 119:130; Psalm 36:9). The holiness of God requires truth and because of His holiness, God cannot lie (Titus 1:2). Whenever God reveals anything, He must reveal the truth about Himself and His nature.

The opposite of Truth, even though it may contain some truth, is the active agent which opposes God's Truth as it is revealed to His creation.

Lies (darkness) oppose the revelation of that Truth:

    * in the created "things" (universe).
    * in the written Word (Scripture).
    * in the "new" creation (salvation).

The incarnate Creator God must reveal Truth and cannot "be" untruth. When God speaks, He must speak Truth. When God acts, He must "do" Truth. God's holiness demands that the creation not "distort" anything about God--or about the creation itself.

God could not create a lie--He could not make anything that would inexorably lead us to a wrong conclusion. God could not create processes that would counter His own nature--or that would lead us to conclude something untrue about Him.

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Things to Flee

"Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." (2 Timothy 2:22)

There are times to stand and there are times to flee. There are some things so fearful and deadly that it is foolish to try to face them at all. The only rational course, when confronted by them, is to flee!

The most obvious of all such enemies is the wrath of God, for His judgment is terrible and eternal. Therefore, His message to all unsaved men and women is to "flee from the wrath to come" (Matthew 3:7--the first occurrence of "flee" in the New Testament) by receiving Christ as Savior.

It is wise to refrain from all kinds of sin, but certain sins have such deadly consequences, even in this present life, that the Scriptures warn us to flee from them. "But thou, O man of God, flee these things" (1 Timothy 6:11). In context, the Apostle Paul is here warning against "the love of money" and those who suppose "that gain is godliness." Those who desire to be rich, he says, "fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition" (1 Timothy 6:10, 5, 9). Therefore, flee from this temptation!

He also warns us to "flee from idolatry" (1 Corinthians 10:14)--that is, from worshipping and serving any part of the creation "more than the Creator" (Romans 1:25). This warning is especially appropriate today when there is such a wide resurgence of evolutionary pantheism.

Also, we must "flee fornication" (1 Corinthians 6:18). This is a deadly danger to the Christian in this day of amorality. Finally, as our text says, young believers (and old believers need this admonition, too!) should "flee also youthful lusts," if we are to be able to "call on the Lord out of a pure heart."

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Faith

"But 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)

Scripture teaches that "by grace are ye saved through faith" (Ephesians 2:, and that faith (or belief, same word) in the substitutionary work of Christ on the cross is essential to salvation (John 3:15-18, etc.). But faith does not stop there; it grows as a Christian matures. Let us look at some of the characteristics of a growing faith in God.

One who has accepted God’s gracious offer of forgiveness and salvation, one who, by faith, has found God trustworthy, comes to trust Him and His promises in other areas as well. Paul, who had been sorely persecuted for his faith, claimed, "nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day" (2 Timothy 1:12). God will faithfully fulfill His promises, and we can have faith that He will.

The great heroes of faith, some of whom are listed in Hebrews 11, all had one thing in common. They dared to trust God for great things, even impossible things, and moved out on that basis. Consider Joshua: "By faith the walls of Jericho fell down, after they were compassed about seven days" (Hebrews 11:30). Joshua was confronted with an impossible problem, but dared to trust God for a solution.

Then, there is the mature faith which can "rest in the LORD, and wait patiently for him" (Psalm 37:7) in the face of hardship and opposition. "For evildoers shall be cut off: but those that wait upon the LORD . . . shall inherit the earth" (v.9).

At every stage of our Christian lives, God allows us opportunities to exercise and expand our faith. Remember, "without faith it is impossible to please Him" (Hebrews 11:6).

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To Die Is to Live

"For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it."(Mark 8:35)

The principle expressed in this verse must be of paramount importance, for it is found repeated in one way or another, probably more often than any other single principle in the New Testament. Note the following examples representing at least four separate messages from the Lord Jesus:

Matthew 10:39: "He that findeth his life shall lose it: and he that loseth his life for my sake shall find it."

Matthew 16:25: "For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it."

Luke 9:24: "For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it."

Luke 17:33: "Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it."

John 12:25: "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal."

This remarkable divine paradox--that to die means to live--is also found expressed in many other ways in the epistles. Paul says, for example: "I am crucified with Christ: nevertheless I live" (Galatians 2:20). Note also such Scriptures as Romans 12:1, 2; 2 Corinthians 5:14, 15; 6:9, 10; Philippians 1:21-24; 2 Timothy 2:11, 12.

There are many pietistic Christians who interpret such passages as implying a so-called "deeper life" which is attained by certain Christians and not by others, through some mystical experience. However, Jesus did not say to lose one's life for a deeper life, but for "my sake and the gospel's!" Christ wants us to live in simple obedience to His will as recorded in His word, proclaiming in all we say and do that He is Creator, Savior, and coming King.

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The Two Hosts of Heaven

"Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and on his left." (2 Chronicles 18:18)

This remarkable vision was granted to the prophet Micaiah, the only true prophet at the court of the evil King Ahab of Israel. Other Scriptures confirm that there really is a great host of angels at God's throne in heaven (Job 1:6; Daniel 7:10; Revelation 5:11; etc.). These are mighty angels, and they go forth at God's command (Psalm 103:20, 21), especially in connection with their primary function as "ministering spirits, sent forth to minister for them who shall be heirs of salvation" (Hebrews 1:14).

In addition to the angels, there is another "host of heaven"--the stars, which "cannot be numbered" (Jeremiah 33:22). Like the stars, the angels also are said to be "innumerable" (Hebrews 12:22). Both "hosts" are mentioned in Nehemiah 9:6. Angels are often associated with stars in the Bible and are even likened to stars on a number of occasions. However, a third of the angels "kept not their first estate" (Jude 6; Revelation 12:3-9). Although angels are not to be worshipped (Revelation 22:8, 9), Satan, the "anointed cherub" (Ezekiel 28:14), desired to be "like the most High" (Isaiah 14:14), and led these now-fallen angels into a cosmic rebellion against their Creator which continues to this day. They have, in fact, become associated with both the sky-images of astrology and the corresponding graven images of paganism. Paul warned that such idol worship was, in reality, demon worship (1 Corinthians 10:20). It is this particular "host of heaven" which all devotees of false religions, ancient and modern, have really worshipped when they reject the true God of creation and put their faith in some aspect of the cosmos itself. The faithful and obedient host of heaven worships God alone, and so should we.

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The Proof of Obedience

"And hereby do we know that we know him, if we keep his commandments." (1 John 2:3)

Jesus once said: "why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46). Poignant question. A familiar complaint of those who despise Christian teaching is that "Christians" don't act like Christians! It is a sad commentary on the condition of the Lord's family when the ungodly are more aware of the expected behavior of God's people than the Christians are.

Of course, the issue is not unique to the New Testament times. Israel's historical saga is replete with seasons of rebellion and repentance--so much so that the Psalmist prayed:

That the generation to come. . . .might set their hope in God, and not forget the works of God, but keep his commandments: and might not be as their fathers, a stubborn and rebellions generation; a generation that set not their heart aright, and whose spirit was not steadfast with God. (Psalm 78:6-8)

The emphasis by John in his first epistle, however, is not on the reasons for willful disobedience, but on the results of willing obedience.

    * Walking in the "light" ensures fellowship (1 John 1:7).
    * Constant and willing obedience produces an effective prayer life (1 John 3:22).
    * A lifestyle of obedience brings an awareness of the Holy Spirit's indwelling (1 John 3:24).
    * Loving God produces obedience, which in turn brings joy in that obedience (1 John 5:3).

Our deeds show whom we serve (1 John 3:7). Our righteous deeds prove whom we serve (Matthew 7:16-20).

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Foolish Talking

"Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks." (Ephesians 5:4)

In the Book of Ephesians are included several guidelines for the Christian's speech--how we should talk and what we should talk about. These are not easy rules to follow, but are necessary if we would please our Savior and be effective in our Christian lives and witness.

As our text indicates, vulgar talk, idle chatter, and coarse jesting should "not be once named among you, as becometh saints" (5:3). "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers" (4:29).

The same applies to bitter, angry, malicious speech. "Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice" (4:31). And certainly our communications should be true and trustworthy. "Wherefore putting away lying, speak every man truth with his neighbor" (4:25).

Thus, our words should not be crude or obscene, idle or foolish, bitter or angry, false or malicious. Instead, they should be good words, true words, gracious words, intended to edify--that is, build up--our hearers in their own Christian lives.

Further, if we would win others to Christ, we must always be "speaking the truth in love" (4:15). What we say to them must be fully in accord with both biblical truth and genuine Christian love. Finally, we should "be filled with the Spirit; Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ" (5:18-20). Gracious, edifying words can only come from a thankful heart.

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Rejoicing Greatly

Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations." (1 Peter 1:6)

Our lives today are continually badgered by various trials, or "manifold temptations." The trials are to bring about a pure and effective faith, pleasing to God. But the apostle Peter is not referring to trials or their results when he declares: "Wherein ye greatly rejoice." On the contrary, he is summing up a list of blessings given in the preceding three verses. As we delineate them, let us rejoice as well.

"His abundant mercy" (v. 3). Mercy implies a compassionate act on one who is in desperate need. In context, God's mercy was granted to us in salvation when there was nothing we could do to save ourselves.

"Begotten us again" (v. 3). We have been born again! We are now His children, born into His family. We now have spiritual life--eternal life.

"A lively hope" (v. 3)--not just a living hope--it is much more than that. We have a hope that is actively, vibrantly alive. This "lively" state was accomplished in and through the bodily "resurrection of Jesus Christ from the dead." Our eventual, eternal resurrection is thus assured.

"An inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" (v. 4). This inheritance could not be more secure or more glorious.

"Kept by the power of God" (v. 5). The protection of God extends far beyond the inheritance; it encompasses the individual heir also--the one who has tasted of His mercy "through faith unto salvation."

"To be revealed in the last time" (v. 5). Though the saved are now freed from the penalty and power of sin, there will be a final deliverance from the presence of sin. Indeed, there is much about which to "greatly rejoice."

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When Not to Pray

"And the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?" (Joshua 7:10)

After the mighty victory at Jericho, it was abundantly obvious that God was fighting for His people as they entered the land of Canaan. God had promised Joshua: "There shall not any man be able to stand before thee all the days of thy life" (Joshua 1:5), so nothing could stop them now.

Except one thing--sin in the camp! After a humiliating defeat at Ai, "Joshua rent his clothes, and fell to the earth upon his face" and began to complain to the Lord about how He had let them down (Joshua 7:6-9).

Now, normally prayer is a good thing, especially in such times of great need as this. Yet God rebuked Joshua for praying! There is a time to pray, and a time not to pray.

Joshua should have remembered that God's promise had a condition: "This book of the law shall not depart out of thy mouth; . . . that thou mayest observe to do according to all that is written therein: . . . then thou shalt have good success" (Joshua 1:. Their complete lack of success at Ai could, therefore, only have resulted from their disobedience. Joshua, as leader, should have realized this and should have proceeded to punish those responsible. Instead, here he was groveling and complaining with his face on the ground.

As soon as Joshua had done what he should have done in the first place and purged the guilty ones from the company, then God gave them a great victory over those who had once defeated them. After the triumph over Ai, Joshua gathered all the people again, and read to them "all that is written in the book of the law" (Joshua 8:34).

We have no right to pray if we are harboring known sin. Even if there is no known sin, unanswered prayer is at least a cause for careful self-examination, being as sure as we can that there is "nothing between my soul and the Savior."