A Daily Devotional

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Delight in the Law

“But his delight is in the law of the LORD; and in his law doth he meditate day and night.” (Psalm 1:2)

Most Christians feel that God’s law is harsh and burdensome, and they rejoice that God’s grace has set them free from the law. The fact is, however, that the law should be a joy and delight to anyone who really loves the Lord. Even Paul, the great apostle of grace, said: “For I delight in the law of God after the inward man” (Romans 7:22). “The law is holy, and the commandment holy, and just, and good” (Romans 7:12). David testified that “the law of the LORD is perfect, converting [or ‘restoring’] the soul” (Psalm 19:7).

The majestic 119th Psalm contains no less than 25 specific testimonies to the benefits of the law. For example: “Blessed [i.e., ‘happy’] are [those] who walk in the law of the LORD” (v. 1). “Great peace have they which love thy law” (v. 165). “Open thou mine eyes, that I may behold wondrous things out of thy law” (v. 18). “Thy law is my delight” (v. 77).

That God’s law was not set aside when Christ came is evident from the first mention of the law in the New Testament: Jesus said, “Think not that I am come to destroy the law. . . . Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:17-18). That the law was not for Jews only is suggested in its first mention in the Old Testament: “One law shall be to him that is homeborn, and unto the stranger that sojourneth among you” (Exodus 12:49).

The law cannot save, of course: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). But “Christ . . . redeemed us from the curse of the law” (Galatians 3:13) when He died for our sins. His law (which now includes the entire Bible) is no more a burden but a delight—restoring the soul and bringing true success and great peace to those who love it. HMM

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Peace, Peace, When There Is No Peace

“They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.” (Jeremiah 6:14)

This indictment by the prophet Jeremiah of the false prophets of his day could easily find a parallel today. The charge was repeated (8:11), so Jeremiah evidently considered it important. The prophet Ezekiel later leveled almost the same indictment against the false prophets of his time: “They have seduced my people, saying, Peace; and there was no peace” (Ezekiel 13:10).

Almost every person would prefer to live in peace, of course. The word itself has become almost an ironic cliché. Our annual observance of Veterans Day (originally called Armistice Day) wistfully expresses the hope that when the current war is settled, it will be the final war, and thenceforth there will be “peace, peace.” The word “armistice” is from the Latin and means “arms standing still.”

But there is no real peace; there were numerous wars back during Babylonian times and Roman times and medieval times and all times! Even today there are dozens of small “wars and rumours of wars” going on in any given year (Matthew 24:6) and will continue to be so until Christ, the “Prince of Peace” (Isaiah 9:6), comes back to “speak peace unto the heathen” and to establish His kingdom of peace “even to the ends of the earth” (Zechariah 9:10).

In the meantime, James reminds us of our personal guilt: “From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?” (James 4:1). And Paul exhorts: “Finally, brethren, . . . be of one mind, live in peace; and the God of love and peace shall be with you” (2 Corinthians 13:11). HMM

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The Called

“And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” (Romans 8:28)

This great promise has been an immeasurable source of strength and comfort to Christians, especially during times of trial. It is specifically directed, however, only to those who are “the called.”

Recognition of those who are “the called” is best achieved through their synonymous description as “them that love God.” There are also numerous other Scriptures that further describe them. There are two Greek words (each occurring 11 times) that specifically refer to those who are members of this select group: One of these words is kletos (“called”); the other is klesis (“calling”). Another very important term is ekklesia, meaning “called out,” which occurs 115 times and is almost always translated “church.” That is, a true church is composed of people who have been specially called by God out of the world system, then joined together in a local church to fulfill the purposes of their divine calling.

“Not many wise men after the flesh, not many mighty, not many noble, are called” (1 Corinthians 1:26). No I.Q. test, or physical exam, or social standing is used as a criterion; neither are any human achievements. “[God] hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Timothy 1:9).

God’s call was strictly by grace, according to His own eternal purpose! The means by which God calls is the gospel: “Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (2 Thessalonians 2:14). No wonder, then, that we can know that all things work together for good on behalf of those whom God has called, and who therefore love God! HMM

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The Eyes of the Lord

“For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars.” (2 Chronicles 16:9)

Since God in His essence is Spirit (note John 4:24) and is omnipresent, one might wonder how He could have physical eyes. The fact is, however, that the Bible frequently refers to His eyes. In fact, this phrase, “the eyes of the LORD,” occurs no less than 21 times in the Bible.

While this is hard to understand in one way, it is wonderfully clear when we remember God is omnipotent and omniscient, as well as omnipresent. “He that formed the eye, shall he not see?” (Psalm 94:9). We may not be able to understand the actual seeing mechanism of spiritual eyes; nevertheless, “the eyes of the LORD are in every place, beholding the evil and the good” (Proverbs 15:3).

The prophet Zechariah reminds us not to “[despise] the day of small things,” for they will be observed by “the eyes of the LORD, which run to and fro through the whole earth” (Zechariah 4:10). The phrase is used first of all in connection with those terrible times when “the wickedness of man was great” and “the earth was filled with violence” (Genesis 6:5, 11). Yet God could still see righteous Noah there. “Noah found grace in the eyes of the LORD” (Genesis 6:8), and he and his family were saved through the awful worldwide Flood.

The last usage of the phrase is in Peter’s epistle, quoting Psalm 34:15: “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” (1 Peter 3:12). We do well to remember always that one of the great names of God is “Thou God seest me” (Genesis 16:13) and then conduct ourselves accordingly, aware that our God is indeed watching us with deep love and concern. HMM

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Make Your Calling Sure

“Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” (2 Peter 1:10)

Although the calling of God is solely by His grace apart from works (2 Timothy 1:9), and although “the gifts and calling of God are without repentance” (Romans 11:29), it is quite possible for a person to believe mistakenly that he has been called, and so Peter urges each professing Christian to make sure of his calling.

In the first place, one who is truly called will love God (Romans 8:28), and such love should not be superficial but with the whole heart and soul and mind (Matthew 22:37). One who is called should “walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love” (Ephesians 4:1-2). If our lives fail such tests, we should at least “examine yourselves, whether ye be in the faith; prove your own selves” (2 Corinthians 13:5).

God’s call is not only unto salvation, of course, but to a particular service for His glory. Some like Paul were “called to be an apostle, separated unto the gospel of God” (Romans 1:1). Many in Paul’s day were actually called to be slaves: “Let every man abide in the same calling wherein he was called. Art thou called being a servant? care not for it: but if thou mayst be made free, use it rather. For he that is called to the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant. . . . Brethren, let every man, wherein he is called, therein abide with God” (1 Corinthians 7:20-22, 24).

Even the apostle Paul, however, could still say (and so should we), “I press toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:14). We need, first of all, to make our “calling and election sure.” HMM

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Son of God/Son of Man

“And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” (Matthew 8:20)

It is significant that although Christ clearly taught that He was the unique Son of God, He most frequently referred to Himself as Son of man, earnestly desiring that people understand His true and representative humanity.

The first use of the phrase is in Psalm 8:4: “What is . . . the son of man, that thou visitest him?” Although David may have been thinking of all “sons of Adam” in general, the writer of Hebrews applied the passage specifically to Christ (Hebrews 2:6), “that he by the grace of God should taste death for every man” (Hebrews 2:9). In order to save lost men, God in Christ had to become man through supernatural incarnation. Then, as perfect, sinless man, He could represent us before God, finally tasting death for every man.

The vital importance of the incarnation is affirmed by John: “Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God” (1 John 4:2-3). It is noteworthy that Satan and his evil spirits would recognize Christ as the Son of God (Matthew 4:3; 8:28-29) but never as the Son of man! This reluctance seems also to characterize all the occultic philosophies of the so-called “New Age” movement, as well as all ancient and modern pantheistic religions. They speak glibly of “the Christ” as a spirit that might come on many, but bitterly refuse to acknowledge that the man Jesus was actually the Son of man, God incarnate.

Finally, it is thrilling to realize that, although He only became the Son of man through His incarnation, He will always remain the Son of man! John saw Him in His glory—as we shall see Him in eternity—as “one like unto the Son of man” (Revelation 1:13; 14:14). HMM

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Tears in Heaven

“He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.” (Isaiah 25:8)

It may be surprising to learn there are tears in heaven, but there are three places in the Bible where we are told that God will wipe away our tears there. This promise appears first in the Old Testament in our text—a text that is quoted in the New Testament as applying to the events of the second coming of Christ. “Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” (1 Corinthians 15:54-55). The graves will be emptied and death itself will die when Christ comes again! But there will still be those tears, even after death, that God must wipe away.

The other two occurrences are in the last book of the Bible, both again in the context of the return of Christ, “[who] shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.” Finally, in the new Jerusalem, “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 7:17; 21:4).

But why should there be tears at all when death has passed away? The Scriptures do not say specifically why, but it seems probable that these may be tears of regret at lost opportunities and tears of sorrow for unsaved friends and loved ones. It does say that in the new earth we shall somehow “look upon” the lost (Isaiah 66:22, 24) and that even some of the saved “shall suffer loss” when their works in this life do not “abide” in the judgment (1 Corinthians 3:13-15). But then, after these tears are shed, God will graciously wipe them away, and there will never be sorrow or crying anymore. HMM

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The Good Shepherd

“The LORD is my shepherd; I shall not want.” (Psalm 23:1)

The 23rd Psalm is perhaps the best-loved chapter in the Bible, with its beautiful picture of Christ as the Shepherd. This chapter finds its New Testament exposition in John 10:1-30, where Christ identifies Himself as “the good shepherd” who “giveth his life for the sheep” (John 10:11).

These two chapters (Psalm 23; John 10) are probably the two greatest chapters in the Bible on the security of the believer in Christ. This theme seems woven by divine inspiration into the very structure of the passages. For example, there are six verses in the poetic structure of the psalm, each containing a different testimony concerning the providing and protecting Shepherd. In similar fashion, there are six times the word “shepherd” is used in John 10, each referring again to the work of our Good Shepherd. There are also six references in the other books of the New Testament where Christ is referred to as a shepherd.

The intensely personal aspect of the 23rd Psalm is evidenced by David’s use of the first-person pronouns (“I,” “me,” “my,” etc.) no less than 17 times in its six verses, all expressing his absolute trust in the Lord. Similarly, the word “sheep” is used 17 times in John 10, with the grand theme again stressing the security of the sheep. This number “17” repeatedly seems to crop up in Bible passages related to our security in the Lord. As one example, the famous passage ending the eighth chapter of Romans lists exactly 17 things that can never “separate us from the love of God” (Romans 8:35-39).

In any case, this marvelous psalm of security concludes (as it began) with a great promise and testimony, which can be paraphrased as follows: “Surely [Christ’s] goodness and lovingkindness will pursue me as long as I live, and then I will dwell in God’s great heavenly family through all the ages of eternity!” HMM

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Clothing

“And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.” (Revelation 1:13)

In the beginning, at the creation of Eve from Adam’s side, “they were both naked, the man and his wife, and were not ashamed” (Genesis 2:25). There was no need for shame at their lack of clothing for neither had any consciousness of sin or moral guilt. They were truly “one flesh” (v. 24), aware that their physiological differences had been divinely created to bring about God’s purposes for His creation. Any embarrassment would have been quite unnatural.

But soon sin entered; they rejected God’s purposes and plan for their lives. Satan had promised they would acquire wisdom, but what was their first taste of wisdom? “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons” (Genesis 3:7). Their shame must have been multiplied many times over as they heard God pronounce the dreadful curse on all of creation as a result of their sin. And then they had to watch as two of their animal friends (probably sheep) were slain, sacrificed to “make coats of skins” (v. 21) for their covering.

Many years later, another Lamb was slain for sin, stripped of His clothing and hanged on a cruel cross, bearing unthinkable shame. “I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture” (Psalm 22:17-18). Today, having conquered sin and death, He reigns in heaven, “clothed with a garment down to the foot” (text verse). In His death, He arranged for us some day to be “arrayed in fine linen, clean and white” (Revelation 19:8), having “washed [our] robes, and made them white in the blood of the Lamb” (Revelation 7:14). JDM

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Problems, Problems, Problems

“And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.” (Psalm 55:6)

The 55th Psalm is a psalm of “complaint” (v. 2) by David and gives an insight into his thought process as he tried to deal with the great problems and burdens that were overwhelming him. His first instinct was to run away from them, flying like a dove far off into the wilderness.

The prophet Jonah (whose name means “dove”) tried that strategy years later, only to encounter even worse problems (Jonah 1:3, 15). One does not solve problems by fleeing from them.

Then, David decided to berate those who were causing him trouble and to complain about them to the Lord. “Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice” (Psalm 55:17). The words “pray, and cry aloud” here actually mean “complain and mourn.” “Destroy, O Lord, and divide their tongues” (v. 9). “Let death seize upon them, and let them go down quick into hell” (v. 15). His burdens were all the heavier because those whom he had trusted as friends and colleagues were now using deceit and guile against him (vv. 11-14), and the injustice of it all was almost more than he could endure. But complaints and imprecations were also unsatisfying: “Vengeance is mine; I will repay, saith the Lord” (Romans 12:19).

Finally, the Lord gave him an answer, and David found the rest for which he had been so fretfully searching. Here it is: “Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved” (Psalm 55:22). The last phrase of the psalm is “but I will trust in thee” (v. 23).

The way to deal with burdens and problems is not to flee from them or to fret about them but to turn them over to the Lord: “Casting all your care upon him; for he careth for you” (1 Peter 5:7). HMM

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God's Story

“Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand.” (1 Corinthians 15:1)

The word “gospel” comes from the Anglo-Saxon “god-spel,” meaning “God-story.” The Greek word is euaggelion, from which we get our word “evangel,” and it means literally “a good message” or “good messenger.” The prefix eu or ev means “good,” and aggelion means “messenger.” Thus, the gospel is the great story of God that is to be preached as by an angel dispatched from God. The word normally is used in the sense of “good news” or “glad tidings,” but this good message is specifically God’s story, sent to lost men from a loving, caring, and saving God.

As our text says, it is a message to be “declared” by its messenger, then “received” (literally “once and for all”) by its hearers. It is the message “by which also ye are saved” (v. 2) and “wherein ye stand.” Then, verses 3 and 4 declare the very heart of what is to be received and believed—the substitutionary death, burial, and resurrection of Christ. It is a dynamic gospel—“the power of God unto salvation” (Romans 1:16) for every true believer.

It is a “glorious gospel” (2 Corinthians 4:4) through which Christ “hath brought life and immortality to light” (2 Timothy 1:10). It is the “gospel of peace” (Ephesians 6:15) and brings “the fullness of the blessing” (Romans 15:29).

Its duration is “everlasting” (Revelation 14:6), and its foundation is the primeval making of “heaven, and earth, and the sea, and the fountains of waters” (Revelation 14:7) by Christ Himself (Colossians 1:16). The apostle Paul gravely warns against “any other gospel” than this gospel that he had preached (Galatians 1:8-9). This gospel, this glad story of God’s grace in creation and salvation, is to be preached “to every creature” (Mark 16:15). HMM

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Peacemakers

“Blessed are the peacemakers: for they shall be called the children of God.” (Matthew 5:9)

In this seventh (out of nine) of the Beatitudes with which Christ began His Sermon on the Mount occurs the first mention in the New Testament of the important word “peace.”

But how can one be a peacemaker? Note that Christ did not say: “Blessed are the pacifists.” There are many today who talk about peace, but how does one make peace?

The answer lies in the example of Christ Himself. He is the Prince of Peace (Isaiah 9:6), and He “made peace through the blood of his cross, by him to reconcile all things unto himself” (Colossians 1:20).

The real problem is that there can be no lasting peace between man and man as long as there is enmity between man and God. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). “And all things are of God, who hath reconciled us to himself by Jesus Christ” (2 Corinthians 5:18).

With that problem settled, we are now in a position to become true peacemakers, for we also can lead others to God through Jesus Christ. He “hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we . . . pray you in Christ’s stead, be ye reconciled to God” (2 Corinthians 5:18-20).

As ambassadors for Christ, we are true ambassadors for peace. The best possible contribution we can make toward world peace, racial peace, industrial peace, family peace, or personal peace is to help people become reconciled to God through faith in the peace-making work of Christ on the cross. “These things I have spoken unto you,” says the Lord Jesus, “that in me ye might have peace” (John 16:33). HMM

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For Me to Live Is Christ

“For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” (2 Corinthians 5:14-15)

There are many motivating reasons for serving the Lord. One, of course, is His many merciful blessings on our behalf. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1).

Then there is the incentive of rewards: “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be” (Revelation 22:12). There are also many rewards even in this present life for dedicated Christian service: “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Timothy 4:8).

The great need of the lost is also a tremendous motivation for Christian service. This was the burden of Paul: “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more” (1 Corinthians 9:19).

But surely the greatest of all motives is the constraining love of Christ. Not our love for Him, which is poor and weak at best, but His love for us. This is the constraining compulsion that makes us live and love and witness for Him. Because He loved us so much, therefore we no longer live for ourselves but unto Him who died for us.

As our text notes, if Christ died for all, that can only mean that “all were dead,” or more literally, “all died.” Therefore, if we live, it is because we have been “bought with a price” (1 Corinthians 6:20), the terrible price of the never-equaled suffering and the uniquely cruel death of the sinless Son of man. “For to me to live is Christ” (Philippians 1:21). HMM

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Teach and Preach Continually

“And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.” (Acts 5:42)

The Great Commission was given to every Christian and implied a daily ministry of witness by life and word. The early Christians took it seriously, as our text implies. Even when they began to be persecuted for it, this merely led to a wider proclamation of the gospel. “Therefore they that were scattered abroad went every where preaching the word” (Acts 8:4).

The command of Christ was to “preach the gospel to every creature” (Mark 16:15), and this required every Christian to be involved every day. The “gospel” includes the entire scope of the person and work and teachings of Jesus Christ, so both preaching and teaching are involved. Furthermore, Christ did not say “send” but “go!” Although it is vital that missionaries be sent and supported as they go to “the regions beyond,” each believer must go to those he can reach as ability and opportunity allow. “Jerusalem . . . Judaea . . . Samaria, and unto the uttermost part of the earth” (Acts 1:8) were all to be reached not consecutively but simultaneously, and this would require both personal and financial participation by every Christian.

The message was to “teach and preach Jesus Christ” in all His fullness. Their witnessing was to be “unto me” (Acts 1:8). It was to be both in public and in private—“in the temple, and in every house.” They were to pray to “the Lord of the harvest, that he would send forth labourers into his harvest” (Luke 10:2) and also to train “faithful men, who shall be able to teach others also” (2 Timothy 2:2).

And the result of this intense first-century dedication to the Great Commission was that “the word of God increased; and the number of the disciples multiplied in Jerusalem greatly” (Acts 6:7). However, the work has never been completed and the command is still in effect. HMM

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Our Weapons

“For though we walk in the flesh, we do not war after the flesh.” (2 Corinthians 10:3)

This verse introduces a famous apologetic charge to the saints. The key to the whole passage is the qualifier “we do not war after the flesh.”

We must conduct war with non-flesh weapons, since “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12). Fleshly wisdom (2 Corinthians 1:12) often is nothing more than a “snare of the devil” (2 Timothy 2:26) and may well spoil us if we are not very careful (Colossians 2:8).

The objective, of course, is to bring every intellectual argument captive to the truth of Scripture. This is done by the pulling down of strongholds and “casting down imaginations, and every high thing that exalteth itself against the knowledge of God” (2 Corinthians 10:5). This warfare, if not done according to the flesh (2 Corinthians 1:17), is “mighty through God” (2 Corinthians 10:4).

Nowhere in these verses is there permission or an implied need to learn the thoughts of the enemy before we can bring them into captivity. Biblical data insist that the flesh has “no good thing” (Romans 7:18) and cannot understand the things of God. The weapons we have are not fleshly (i.e., natural thinking, natural emotion, human reasoning, etc.). Our weapons (Ephesians 6) are the “sword of the Spirit” (offensive) and the “shield of faith” (defensive), and we’re protected by the full armor of God—praying always. It is not possible to learn all the subtle arguments of the enemy. What is possible, however, is a knowledge of the truth through our having the “mind of Christ” (1 Corinthians 2:16) that will make us sufficient for “all things that pertain unto life and godliness” (2 Peter 1:3). HMM III