A Daily Devotional

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The Book of Books

“This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him.” (Genesis 5:1)

The Bible (literally “the book”) contains over 200 references to books. This implies, among other things, God’s approval of communication by books. Our text, containing the first mention of the word “book” in the Bible, indicates that the very first man wrote a book! “Give attendance to reading,” Paul recommends (1 Timothy 4:13), especially the Holy Scriptures (2 Timothy 3:15-17).

The pattern of first and last mentions of “book” in the Bible is noteworthy, for all refer to divinely written or divinely inspired books. The first use in the New Testament is in the very first verse—“The book of the generation of Jesus Christ” (Matthew 1:1). The book of Adam’s “generations” is, in a special sense, the Old Testament; the book of the generation of Jesus Christ—the last Adam—is, in a similar sense, the New Testament.

The final mention of “book” in the Old Testament is in Malachi 3:16: “A book of remembrance was written before him for them that feared the LORD, and that thought upon his name.”

The third-from-last verse of the New Testament contains no less than three references to God’s books: “If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life,...and from the things which are written in this book” (Revelation 22:19).

Note the significant modifiers attached to these six key references: “the book of the generations of Adam,” “a book of remembrance,” “the book of the generation of Jesus Christ,” “the book of this prophecy,” “the book of life,” and finally, simply “this book”! HMM

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Raised Us Up Together

“And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” (Ephesians 2:6)

The Bible clearly identifies the resurrection of Christ as central to the Christian message, just as crucial as the atoning death of Christ. “If Christ be not raised, your faith is vain; ye are yet in your sins” (1 Corinthians 15:17). And just as surely as Christ is raised, we who have put our faith in Him shall be raised.

What kind of body will we have then? “We shall be like him; for we shall see him as he is” (1 John 3:2). In His resurrection body, He could appear and disappear (John 20:19), pass through closed doors (v. 26), be felt by others (Matthew 28:9; John 20:27), eat food (Luke 24:42, 43), and He eventually rose into heaven (Acts 1:9).

Paul, who has been dead nearly 2,000 years, asserted: “We look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body” (Philippians 3:20-21). How can a person long since dead, whose spirit has been in God’s presence, receive once again a body? This, of course, is a miracle, for the physical elements that once made up Paul’s earthly body have long ago changed their form, and even while he was alive were continually being replaced. No, God will not restore a prior body to the dead but will present them with a new “glorious” body, fit for the eternal environment and service of heaven. Paul could only write of it by analogy, comparing the difference between the old and the new bodies to the difference between a seed and a plant, to different kinds of living things, and to different kinds of celestial bodies. “So also is the resurrection of the dead.” It is sown in corruption, dishonor, weakness, as a natural body, but it is raised in incorruption, glory, and power, as a spiritual body (1 Corinthians 15:37-44). JDM

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The Mount of Olives

“And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.” (2 Samuel 15:30)

The Mount of Olives overlooks Jerusalem from the east. This first reference to it notes the sad occasion when King David had to flee Jerusalem for his life, escaping the conspiracy of his estranged son Absalom.

Just as David wept over Jerusalem as he left it, so would his greater son, Jesus, a thousand years later, weep over the city as He entered it from Mount Olivet (Luke 19:37, 41). It was there that He gave the great prophecy of His second coming (Matthew 24:3). It was also there He went with His disciples after the last supper, and there He agonized in prayer, alone, in the Garden of Gethsemane (Mark 14:26, 32). Finally, after His death and resurrection, it was from the Mount of Olives that He ascended back into heaven (Acts 1:10-12).

This is far from the end of the story, however. The Mount of Olives has an amazing role yet to play in the world’s future, according to a prophecy given long ago. “Behold, the day of the LORD cometh,...And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south” (Zechariah 14:1, 4). Instead of a mountain there will be a valley, and “living waters shall go out from Jerusalem” (v. 8). Instead of a mountain for weeping there will be a stream of rejoicing, and “the LORD shall be king over all the earth” (v. 9). HMM

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The Fountain of Life

“The fear of the LORD is a fountain of life, to depart from the snares of death.” (Proverbs 14:27)

This beautiful phrase, “fountain of life,” is used several times in the Old Testament, serving as a metaphor to illuminate a number of important aspects of spiritual faith and experience. Our text stresses “the fear of the LORD” as providing deliverance from death to life, picturing this new life as flowing from a heavenly spring.

A very similar verse is Proverbs 13:14: “The law of the wise is a fountain of life, to depart from the snares of death.” Thus, the fear of the Lord is somehow tantamount to “the law of the wise.” Those who are wise will fear the Lord and thus receive living water from “the fountain of life.”

King David penned the wonderful truth of Psalm 36:9: “For with thee is the fountain of life: in thy light shall we see light.” “God is light” (1 John 1:5), so “the fountain of life” becomes the source also of all true light, whether physical or spiritual. “In him was life; and the life was the light of men” (John 1:4).

The same word is rendered as “well” in Proverbs 10:11: “The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.” When a believer has received life from the divine fountain, his testimony becomes a fountain of life.

The Lord Himself is the fountain of life in Jeremiah’s prophecy, but the supposed people of God have refused to drink. “For my people...have forsaken me the fountain of living waters” (Jeremiah 2:13; 17:13).

Nevertheless, this fountain is still there for all who will come. The Bible’s last promise has to do with this great fountain, which yields “a pure river of water of life,...proceeding out of the throne of God and of the Lamb...And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:1, 17). HMM

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Forgotten by God?

“How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me?” (Psalm 13:1-2)

David expresses deep anguish in these two verses. The question “How long” is repeated with ever-increasing intensity. In poetry this is called an anaphora. David begins by asking Yahweh, “How long wilt thou forget me…for ever?”

If being eternally forgotten isn’t disconcerting enough, the second question expresses despair in an unplumbed way—the hiding of Yahweh’s face with the feeling of intimacy’s loss. God’s servant now argues from the internal, unveiling the deep wounding effects in his inner soul as his enemy gloats over his proverbial dead body.

In verse 3 David demands (in the Hebrew imperative) that Yahweh consider, hear, and lighten his eyes. The psalm that began in a hopeless cry now takes a dramatic 180° turn, viewing life through the divine lens of God’s sovereignty. Verse 5 states, “But I have trusted in thy mercy; my heart shall rejoice in thy salvation.” What changed? Absolutely nothing—except for David’s view of sovereign Yahweh.

Did God ever look away from David? No. If you are in Christ, does God ever ignore His children? Absolutely not! This psalm gives us permission to cry out to Yahweh, venting all our frustrations and petitions to Him. Besides this, our Lord teaches us to cling tightly to the promises spelled out in His precious Word, namely His amazing attributes of forgiveness and steadfast love.

Furthermore, all of God’s paths, even the troubled ones described in this psalm, are steadfast love to those who are protected under the precious wings of our Lord Jesus Christ. CM

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Abram the Called

“So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.” (Genesis 12:4)

It is not clear from the text just how God made Himself known to Abram when He called him to go to Canaan. The language would imply that there was an audible conversation of some sort—far different from what you and I might expect today. At the time of this calling, Abram was not then a follower of Yahweh, yet the circumstances of God’s intervention were enough to persuade Abram to uproot his family and start the journey.

Abram’s calling and initial response (Genesis 12:1-5) are analogous to an “awakening,” the initial faith to “see” God (Ephesians 2:8). There were no specifics in God’s promise, only broad terms of blessing.

Abram’s response was all that he knew to do at that time, to respond in obedience (nonresistance) just as the Scripture implies we are to do (1 Thessalonians 2:13; Titus 3:5; 1 Peter 1:2-5). Salvation is completely God’s doing; our “work” is never involved (2 Corinthians 5:21; Romans 10:8-17). All we can ever do is rebel and reject the drawing that God wields (John 6:44). Damnation is man’s work (John 3:19-21; Romans 1:18-32).

That is why Abram became the biblical example of the faithful (Galatians 3:6-9; Hebrews 11:8-10). The actual moment of Abram’s “new creation” (2 Corinthians 5:17; Ephesians 4:24) seems to have come somewhat later when he “believes God” (Genesis 15:6; Romans 4:3). Although repentance and faith may come in a rapid sequence, sometimes (especially in adult conversions) the events may be drawn out over time. Either way, it is by “grace are ye saved, through faith” (Ephesians 2:8). HMM III

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Abram's Trust Test

“And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.” (Genesis 12:10)

After Abram moved to Canaan at God’s calling, a test came in the form of a severe famine in the new “land of promise.” He became consumed with worry about business survival, leading him to make the decision to leave the land God had promised to give him and take himself and his family into the great empire of Egypt.

Egypt was dominated, as is every world system, by a pagan government. Abram knew this. Yet, motivated by a fear for his personal safety, colored by a self-induced, self-protecting imagination, he became willing to risk the moral compromise of his wife (to say nothing of the potential of destroying God’s promise of an heir) and made an awful decision (Genesis 12:10-13).

Sure enough, what Abram feared seemed to happen. Sarai was rather quickly taken into Pharaoh’s harem. And things seemed to go well as a result; he prospered doing business (Genesis 12:14-16). Sometimes, things work out as we think they might—but God’s sovereign plan will always override our foolish and deceitful behavior (Genesis 12:17-20).

It was a long time before the testimony of Abram was restored in Egypt. Not only did his sin become public knowledge, but the pagan rulers rebuked him for his error (Genesis 12:20). God may undo the potential damage of our foolish behavior, but the spiritual damage is real. The biblical principle is: “Be sure your sin will find you out” (Numbers 32:23).

Fortunately, God is also the God of mercy and forgiveness. Abram returned to Canaan, repented of his sin, and restored his fellowship with God. When such sin enters our lives, we can learn the lesson and regain our role with our Creator, just as Abram did. HMM III

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Abram's Obedience Test

“And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God....And he gave him tithes of all.” (Genesis 14:18, 20)

This is one of the more curious passages of the Old Testament. Abram had rescued his nephew Lot, along with the people of Sodom and Gomorrah, after a fierce running battle with a five-king federation led by Chedorlaomer, the king of Elam (Genesis 14:1-17).

As Abram returned victorious from the battle, he was met by Melchizedek, the king of Salem, who seems either to represent or actually be the pre-incarnate Person of Jesus Christ (Hebrews 7:1-3). Melchizedek greeted Abram with words of victory and praise, to which Abram responded with a no-nonsense declaration of his service to the “most high God” (Genesis 14:22-24).

The king of Sodom offered to let Abram take the spoils of war. The custom was (and is) well established that the victor was due all the value of the conquered land. Abram’s response was most gracious. Not only would he take nothing for himself other than what was due his servants and confederates, but he would return everything outside of the tithe to the original owners. “Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils” (Hebrews 7:4).

It is here that tithing is established in Scripture, long before the Mosaic law. The event is so incidental that it seems the custom had already been in practice for some time. Whatever the case, Abram offers “tithes of all” to Melchizedek without a second thought. Centuries later, the Lord Jesus told the Pharisees that they ought to pay their tithes “and not to leave the [weightier matters] undone” (Matthew 23:23). It is interesting how much the tithing practice is still debated among God’s children. HMM III

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Abram's Endurance Test

“And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.” (Genesis 15:3-4)

Right after Abram’s meeting with Melchizedek, God verified and amplified His promise to him with the added insights that God would be Abram’s “shield” and “reward” (Genesis 15:1). The preceding years had been somewhat difficult for Abram, and he needed assurance that the One he believed in was both his Savior and Provider.

The Lord walked Abram through an elaborate covenant ceremony (Genesis 15:9-21) in which He told Abram much of the future and reiterated the promise that God would give the land to Abram and his descendants. Given the personal visit, Abram would have been expectant of some indication of the fulfilment of the promise of an heir and the coming “nations,” but it would be a total of 25 years before Abram saw the fulfilment of that promise.

Nothing. No visible evidence of God’s promise was forthcoming. Others failed (Lot most noticeably), and Sarai herself gave up after 11 years and insisted that Abram bear her a child through Hagar, her handmaid (Genesis 16:15).

Finally, when Abram was 99, God appeared before him again and issued the command: “I am the Almighty God; walk before me, and be thou perfect” (Genesis 17:1). Isaac would be born the next year, but the complete fulfillment of that promise is yet to be realized (John 11:25-26; Mark 13:13). HMM III

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Abraham's Intercession Test

“I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.” (Genesis 18:21-22)

Three “men” stood before Abraham’s tent, two of whom were later revealed to be angels (Genesis 18:2; 19:1). One of them, however, was none other than the Creator Himself (as the visible Word of God), who told Abraham of the beginning of the fulfillment of His earlier promise of a son (Genesis 18:10, 14).

As the Lord reiterated the promise (now nearly 25 years dormant), the confrontation with Sarah began (Genesis 18:9- 15). She “laughs” at the repeated promise, citing her old and “worn out” body as an excuse. Most noteworthy here is the immediate response of God: “Is anything too hard for the LORD?” (Genesis 18:14). Although Sarah mocked the Lord’s promise, Abraham reacted with the laughter of joy and anticipation. His faith was now firm and confident (Genesis 18:16-22).

As God told him of His immediate plan to judge Sodom and Gomorrah, Abraham began his intercession on behalf of any righteous residents there (Genesis 18:23-32). Yet, even though the Lord yielded each time to Abraham’s limiting request, it was clear that the wickedness of those cities would come under the righteous judgment of a holy God.

Abraham “returned unto his place” (Genesis 18:33), knowing that while he had prayed for God’s grace, he was satisfied that God’s judgment was “righteous altogether” (Psalm 19:9). The contrast of attitude toward God’s Word is on display in this section of Scripture. “Know ye that the LORD he is God: it is he that hath made us, and not we ourselves” (Psalm 100:3). HMM III

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Abraham's Separation Test

“Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son.” (Genesis 21:10-11)

After Isaac had been weaned, Sarah noticed Ishmael mocking her and Isaac (Genesis 21:9). During the years since Hagar had given birth to Ishmael (at the insistence of Sarah), Abraham had grown to love Ishmael and had no doubt treated him and Hagar with respect. Now this sudden banishment was demanded under terms that were both harsh and apparently arbitrary.

Nonetheless, God approved because Hagar and Ishmael had become the specific illustration of a distinction between the “flesh” and the “heir” (Genesis 21:12). Although God would take care of Ishmael for Abraham’s sake, Abraham must separate himself and his family from that which would never become part of the Messianic line (Galatians 4:23-31).

The contrast of the two sons is a major teaching in Scripture. Galatians 3:16-29 provides most of the main biblical information. The promise was made to “the seed” (as singular) and the focus is on Christ, not Isaac. All people are under sin and are given the promise by faith. When we believe, we become children of God, in vivid contrast to the “son of the bondwoman.”

That faith is outside of physical relationships, and we become heirs according to the promise. That sacred relationship has been verified by God Himself (Hebrews 6:17-20), making us nothing less than joint-heirs with Jesus Christ (Romans 8:17-21). Thus, all who are heirs can never be connected to the “bondwoman” (Galatians 4:30-31). HMM III

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Lot's Fateful Choice

“And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere....Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.” (Genesis 13:10-11)

Some otherwise righteous folks are unable to handle wealth. Lot and Abram had become so wealthy “that they could not dwell together” (Genesis 13:6), and Lot fell into the classic temptation—loving “all that is in the world” (1 John 2:16).

Beginning by pitching “his tent toward Sodom” (Genesis 13:12), Lot later “dwelt in Sodom, and his goods” (Genesis 14:12). And even though he was “vexed” by the “filthy” behavior of those with whom he was living (2 Peter 2:7-8), Lot finally “sat in the gate of Sodom”—a Hebrew idiom for holding a political place of power in the city (Genesis 19:1).

We are told that Lot was a just and righteous man (2 Peter 2:7-8). But ungodly choices always produce tragic results. When the angels arrived to bring God’s judgment, his children had intermarried with Sodomites and had been lost (Genesis 19:12-14). His wife wouldn’t leave (Genesis 19:26), and his wealth was destroyed with the destruction of the cities.

Lot’s reputation and eternal place in Kingdom history are equally tragic. Although rescued by the angels, his legacy is “Remember Lot’s wife” (Luke 17:32). Although granted his wish to live in a “little” city (Genesis 19:20), his daughters corrupted themselves with him, and the pagan nations of Moab and Ammon were the result (Genesis 19:30-38). Although we will see Lot in heaven, he became the epitome of one whose works are “burned,” and he is saved, “yet so as by fire” (1 Corinthians 3:13-15). Even small ungodly choices can cause us to lose “a full reward” (2 John 1:8). HMM III

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Eliezer's Faithful Service

“And Abraham said unto his eldest servant of his house, that ruled over all that he had...go unto my country, and to my kindred, and take a wife unto my son Isaac.” (Genesis 24:2, 4)

Abraham required a most sacred vow from Eliezer (Genesis 15:2) to secure a bride for Isaac from the line of Shem rather than from the Canaanites (Genesis 24:3-4, 9). Eliezer had Abraham’s complete trust, with access and permission to all of his wealth (Genesis 24:10).

The Bible notes how Eliezer prepared for the success of the mission with adequate resources (employees, wealth, etc.), and went straight to his destination with no wasted time en route. Along the way he must have anticipated how to discern a proper wife and asked God for verification that He approved of the selection.

Eliezer’s request indicated he had in mind a lady who must be strong, healthy, and industrious, with no delusions of a life of ease. She must also be gracious, sensitive, and compassionate. Eliezer’s prayer did not presume. He knew the assignment and was asking for guidance on how to “see” the character of the potential wife (Genesis 24:12-14).

Eliezer was further aware of his being “in the way” (Genesis 24:27). That is, he was clearly aware that he was acting under godly authority and was seeking the leading of the Lord Himself. “The steps of a good man are ordered by the LORD” (Psalm 37:23), and our paths are directed when we “acknowledge him” (Proverbs 3:6).

After Eliezer completed defining his task, he insisted that an immediate decision be made so that he could finish his assignment. Once the family and Rebecca agreed, Eliezer made sure that the mission was completed by bringing the new bride home to Isaac (Genesis 24:32-67). Would to God that all of us were as faithful (1 Corinthians 4:2). HMM III

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Isaac's Life of Contrast

“And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.” (Genesis 25:27-28)

Isaac’s early life became the biblical picture of Christ (Genesis 22:7-9). Not only did Isaac lay down his life voluntarily, but he continued to show great evidence of God’s presence and promise. He had personal instruction in faith from Abraham (Genesis 18:19) and had been given direct evidence of God’s sovereignty in his life (Genesis 24:67).

Even before the birth of his sons when he was 60 years old, Isaac interceded for Rebecca and the children (Genesis 25:21). It is certain that he had firsthand knowledge of God’s plan for the boys (Genesis 26:2-53; 28:1-4), yet in spite of his knowledge, Isaac “loved Esau” (our text).

He knew that God had chosen the younger child to rule (Genesis 25:23). He knew that Esau was an ungodly man (Genesis 27:46), and he knew that Esau had married pagan wives (Genesis 26:34) in spite of God’s command to the contrary. But Isaac was determined to give the birthright to Esau. The single reason Scripture cites for Isaac’s irrational behavior was that he loved Esau and the savory meat Esau brought in from hunting (Genesis 27:1-4).

Isaac finally gave the blessing to Jacob, but he would have blessed Esau; he would have gone against God’s command, and he “trembled exceedingly” when he knew that he had been overruled by God (Genesis 27:30-33). Ultimately, Isaac submitted to God and instructed Jacob in righteousness (Genesis 28:1-5). The pain in Jacob’s life, the agony of Rebecca’s separation from her son, and the torn testimony of Isaac were all caused by an incorrect “love.” HMM III

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Jacob's Plain Life

“Jacob was a plain man, dwelling in tents.” (Genesis 25:27)

Jacob has often been given a bad reputation for his deception of Isaac. He is branded a liar and worse, while the Scriptures describe him very differently. To begin with, the Hebrew word translated “plain” in our text is tam, everywhere else rendered as “perfect” or “upright.”

The same word is used most often by God Himself of Job—a “perfect” and “upright” man (Job 1:8). All other references in the Bible where tam is used verify this upright and undefiled character. The deception is not rebuked by God, and Jacob is honored by God far more than Isaac. In fact, Jacob is renamed “Israel” by God—hardly a punishment for a bad life, but rather a recognition of a great life (Genesis 32:28).

The sin of Isaac and Esau is infinitely greater. Esau has “sold” and “despised” the birthright (Genesis 25:33-34). Isaac would have given that blessing to Esau (Genesis 27:1-4) in spite of God’s plan (Genesis 25:23). The intention of Jacob and Rebecca was to prevent a horrible disobedience and catastrophe.

Jacob’s action gave him no temporal advantage and was taken at great personal risk. Jacob spent 20 years in exile and servitude to his wicked uncle Laban, 14 of them for Rachel and Leah (Genesis 29:20-29). While there, he endured the awful trickery of Laban, but God gave him 12 sons and at least one daughter (Genesis 29:31–30:24).

God’s intervention and Jacob’s careful attention to detail brought wealth and a growing confidence that God had turned his life around, providing the leadership his family needed to leave suddenly and go with confidence back to the land of Abraham (Genesis 31), having received personal assurance from God (Genesis 32:24-30).

May we all have the reputation of a “plain” life. HMM III