A Daily Devotional

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Propitiation

“And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1 John 2:2)

Most words in the King James Bible have one or two syllables. Our text verse, for example, has 21 such short words and only one big word; but that word, “propitiation,” has five syllables, and so has elicited much complaint from folks who don’t like to use dictionaries. What does “propitiation” mean?

The Greek word is hilasmos and occurs just two other times. These are as follows.

“Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God” (Romans 3:25). “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10).

As an aside, note that these two verses contain two words of two syllables, three of three syllables, and 48 of one syllable. But both also include “propitiation,” and that seems to be a problem. Nevertheless, propitiation is certainly the most accurate word to convey the meaning of the original. The dictionary gives “expiation” and “conciliation” as definitions, but that probably doesn’t help much.

In any case, the action of the Lord Jesus in submitting His body to be a substitutionary sacrifice to pay the penalty for our sins and to endure God’s wrath against all the sins of the world, thereby enabling Him to be reconciled to us, with Christ’s perfect righteousness credited to our account, is seen in these three verses to be a basic theme of this great truth of Christ’s propitiatory work on the cross. And surely, as John says: “Herein is love,” that God would so love us that He would offer up His Son, and Christ would so love us that He would die for us. Surely, this is love! HMM

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 What Do Fig Trees Do?

 “Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.” (James 3:12)

The answer to these rhetorical questions obviously is “no.” A fig tree cannot become an olive tree in one growing season, or in a million of them. Nor can a grapevine evolve into a fig tree, no matter what happens to it (grafts, mutations, chemicals, radiations, anything).

In the very first chapter of the Bible, each kind of plant God created was given the genetic information by its Maker to reproduce only its own “kind” of plant, not to diverge into some other kind, although its offspring could develop into many varieties of the parental kind (but even that only within strict limits). The same was true with the animals. Ten times in Genesis 1, God, in five verses, tells us that each created kind of plant and animal was coded to reproduce just its own kind (Genesis 1:11-12, 21, 24-25).

Just in the event that some skeptic might reject Genesis 1 as factual, the same theme is reiterated in the New Testament, not only in our text but in Paul’s great chapter on death and resurrection. “God giveth it a body as it hath pleased him, and to every seed its own body. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds” (1 Corinthians 15:38-39).

This biblical truth is confirmed by every scientific observation ever made on plants and animals—whether living, dead, or fossilized. No one has ever seen a frog evolve into a prince, or a vine into an olive tree, either in the present or in the fossil record of the past. “I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that man should fear before him” (Ecclesiastes 3:14). HMM

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Boldness in Prayer

“In whom we have boldness and access with confidence by the faith of him.” (Ephesians 3:12)

There is a wonderful exhortation and promise in Hebrews 4:15-16: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted [that is, ‘tested’] like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

We aren’t to come presumptuously or arrogantly to God in prayer, but we can come boldly! This is not by virtue of our own merits but because Christ Himself has opened the way for us. “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith” (Hebrews 10:19-22).

Because He has been fully tested yet free from sin, and because of the shed “blood of Jesus” and the opened veil “through his flesh,” if we come “by the faith of him,” we do have “access” to God’s “throne of grace” and can boldly present our petitions. These must, of course, be dependent upon His will, for “this is the confidence [same Greek word as ‘boldness’] that we have in him, that, if we ask any thing according to his will, he heareth us: And...we know that we have the petitions that we desired of him” (1 John 5:14-15).

But, whether a particular request is granted or denied in accord with God’s greater wisdom, or whether the answer is delayed until God’s more propitious time, we can always “find grace to help in time of need.” He is our great high priest, our mediator, our advocate with the Father, our intercessor, and we can surely pray with “boldness and access with confidence by the faith of him.” HMM

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How to Know the Will of God

“Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.” (Proverbs 3:5-6)

The key to knowing God’s will is willingness and determination to follow it before knowing it. “If any man will [literally ‘wills to’] do his will, he shall know” (John 7:17).

The best indicator whether one is really willing to follow God’s will is whether or not he is now following that part of His will that is already known as revealed in His Word. This requires first knowing and believing, then obeying the Word, especially those portions dealing with God’s general will for all Christians. “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105). Then, if one indeed is following the revealed will of God, he may ask in confidence (1 John 5:14-15) for the Lord to indicate His will in a specific matter on which there is no explicit biblical teaching (see also James 1:5-6).

God will then answer, though it may not be immediately. “Men ought always to pray, and not to faint” (Luke 18:1). It may not be in accordance with our preferences or personal judgment, but it will always be for the ultimate best. “For we know not what we should pray for as we ought: but the Spirit...maketh intercession for the saints according to the will of God. And we know that all things work together for good to them that love God” (Romans 8:26-28).

God will lead in two ways in the absence of specific Scripture guidance (which must always take precedence, of course). One is by providential circumstances, the other by inner witness of the Spirit, and these two must agree. Then, if all the terms have been met, one should proceed to follow God’s will as best he can, knowing that God will redirect him if he has made a mistake. God does want us to know His will, and He will “direct our paths.” HMM

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But When You Sin

“And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” (1 John 2:1)

There is no suggestion anywhere in Scripture that any person can be sinless. “All have sinned” (Romans 3:23), the Bible boldly declares. “There is none righteous, no, not one” (Romans 3:10). Repentance toward God (Acts 20:21) and salvation by God (2 Corinthians 7:10) eternally settle the issue of the sinful condition inherent in us (Ephesians 2:1-8). However, even though we have been “made the righteousness of God in him” (2 Corinthians 5:21), we still commit sinful acts (1 John 1:8-10).

Hallelujah for the Advocate! What a blessed promise it is that is recorded for us that the same Jesus Christ who died for our sins, who rose from the grave in glorious victory over sin, “is even at the right hand of God, who also maketh intercession for us” (Romans 8:34).

Although our security in the completed work of Christ Jesus is “for ever” (Hebrews 10:12), our great High Priest (Hebrews 4:14) stands ready to rebut the constant efforts of Satan to flaunt our sins before the holy throne of God (Revelation 12:10). We have no standing there on our own. Our life, even though forgiven and rescued from sin, still is tainted with the deeds and consequences of evil choices. Even the body in which we live houses “no good thing” (Romans 7:18).

Were it up to us to be holy, we would quickly be defamed by the reality of our life. The child of God, though redeemed by “the precious blood of Christ” (1 Peter 1:19), has no ability to plead Christ’s work in person before the throne. “Wherefore he [Jesus] is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25). HMM III

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Our Eternal Bodies

“Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” (Philippians 3:21)

Only those religions that believe in special creation—that is, orthodox Judaism, Islam, and Christianity—also believe in a bodily resurrection. Of the three creationist/resurrectionist religions, however, only the Christian faith acknowledges that the resurrection can be possible only when the Creator Himself becomes the atoning Savior, dying for sin and thereby defeating death.

When Christ arose from the tomb, He could proclaim, “I am he that liveth, and was dead; and, behold, I am alive for evermore” (Revelation 1:18). His resurrection body was the same physical body that had been in the grave, able to be touched and even retaining its crucifixion scars. Nevertheless, it was different, a “spiritual” body (1 Corinthians 15:42-49), controlled by spiritual forces. Our present “natural” bodies are controlled by natural forces, but the resurrected Christ could move quickly from Earth to heaven, and could pass through closed doors (John 20:17, 19, 26).

But our resurrection bodies will be like His someday, according to the “working of his mighty power, which he wrought in Christ, when he raised him from the dead” (Ephesians 1:19-20). By that same “working,” He is able to subdue all things, for He is the Creator of all things (Colossians 1:16). Our “vile” bodies will become “glorious” bodies, no longer subject to sickness and aging, or lusts and evil passions. “This corruptible shall have put on incorruption” (1 Corinthians 15:54). “We know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). This is the blessed hope of the genuine Christian. HMM

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The Seven Pillars of Wisdom

“Wisdom hath builded her house, she hath hewn out her seven pillars.” (Proverbs 9:1)

The foundation of the house of wisdom is “the fear of the LORD...the beginning of wisdom” (Proverbs 9:10). One does not finally reach the Lord through much study and the acquisition of much wisdom. The fear of the Lord is the very “beginning of wisdom.” Without a reverent trust in the God of creation and redemption, there can be no true wisdom. “For other foundation can no man lay than...Jesus Christ” (1 Corinthians 3:11).

Then, erected upon this foundation and supporting all the superstructure of the “house of wisdom” are seven mighty pillars or columns. But what are these? The answer seems to be found in that New Testament book of wisdom, the book of James, where it is said that “if any of you lack wisdom, let him ask of God” (James 1:5). Then, “a wise man and endued with knowledge...[will] show out of a good conversation his works with meekness of wisdom” (James 3:13).

Finally, the seven great pillars seem to be listed in James 3:17: “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy.” The first in the list or central column, carrying more weight than any of the other columns in the structure, is purity. Then there are six outside pillars. One is peaceableness; the next is gentleness; then comes reasonableness (“easy to be entreated”). The next phrase, “full of mercy and good fruits,” connotes helpfulness. The term for “without partiality” actually means humility, and then the final pillar is sincerity.

Thus, a life of genuine wisdom is a life founded upon the fear of the Lord and supported by genuine purity, peaceableness, gentleness, reasonableness, helpfulness, humility, and sincerity. Such a house will never fall! HMM

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The New, Old Commandment

“Brethren, I write no new commandment unto you, but an old commandment. Again, a new commandment I write unto you.” (1 John 2:7-8)

On the surface, this passage appears to be a real problem. The easily seen focus of the “commandment” is love for the brethren (vv. 9-11). The difficult wording lies in the “old” and the “new” side of the same thought.

The “old” sense of the command to love is as eternal as the very nature of God Himself. Whatever love we express in our human nature derives its source from God, who is love (1 John 4:16). Even “from the beginning” (1 John 2:7) humanity was charged with the commitment of marital love (Genesis 2:24), which is the earthly example of God’s love for His church (Ephesians 5:25).

Then as God codified His “rules” for those who would submit to His authority, God insisted that we were to “love thy neighbour as thyself” (Leviticus 19:18). Centuries later as the apostle Paul commented on the Mosiac Law, it was noted that “love worketh no ill to his neighbour: therefore love is the fulfilling of the law” (Romans 13:10).

The “new” side of the commandment has its “beginning” with the institution of the new covenant (Hebrews 8:13) and the commissioning of the apostolic leadership (John 13:34). The new focus would be on the spiritual kingdom rather than the earthly nation, and the “brethren” would not merely be genetically related but have a spiritual “new birth”(Acts 10:34-35; Galatians 3:28).

Since “the darkness is past, and the true light now shineth” (1 John 2:8), “he that loveth his brother abideth in the light, and there is none occasion of stumbling in him” (1 John 2:10). This new command goes beyond marriage and nation to the entire family of God. HMM III

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Bearing and Helping to Bear

“Bear ye one another’s burdens, and so fulfil the law of Christ....For every man shall bear his own burden.” (Galatians 6:2, 5)

This is one of the most commonly cited Bible “contradictions,” the apostle Paul commanding us, almost in the same breath, to bear other people’s burdens and yet to bear our own burdens. There is, however, no real contradiction, and both commands are equally valid and important.

The problem is partly one of translation. There are two Greek words used here, baros and phortion, respectively. The first means “heavy load,” the second “responsibility.”

When a Christian friend has been stricken with a great burden—whether sickness, financial need, death of a loved one, or even a grievous sin in his life that he has been unable to overcome by his own strength (see v. 1)—he needs desperately the love and support of his Christian brethren. The Scripture assures us that when we help relieve this burden, we “fulfill the law of Christ.” The previous chapter also notes this: “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:14).

At the same time, the privilege of having Christian friends who will share and help with an otherwise unbearable load does not at all absolve us from the responsibility of doing our own part in carrying out our God-given responsibilities. There is no place in the Christian warfare for Christian beggars or Christian crybabies. “Study to be quiet, and to do your own business. That ye may walk honestly toward them that are without” (1 Thessalonians 4:11-12).

The preceding verse (Galatians 6:4) had urged that “every man prove his own work.” Since God has both created and redeemed us, we can be sure He is concerned about us and will not allow trials, or place upon us duties, that are greater than we can bear (1 Corinthians 10:13). HMM

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The Ministry of Reconciliation

“And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation.” (2 Corinthians 5:18)

The great work of reconciling lost men to a holy God has been accomplished by the Lord Jesus Christ, yet He “hath committed unto us the word of reconciliation,” through which we, as His ministers (i.e., “servants”), urge men, “Be ye reconciled to God” (vv. 19-20).

This wonderful “ministry of reconciliation” is outlined in 6:1-10, under three subcategories, totaling 28 characteristics. First, there is a tenfold ministry of suffering. “In all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings” (vv. 4-5). On the other hand, it also encompasses a ninefold ministry of godliness: “By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left” (vv. 6-7).

These attributes of suffering, combined with the characteristics of godliness, produce what might be called the ninefold paradox of the ministry. “By honor and dishonour, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things” (vv. 8-10).

The central paradox of these nine is the great central theme of the Christian life, centered in Christ: “As dying, and, behold, we live!” This is the ministry of reconciliation, for “they which live should...henceforth live...unto him which died for them, and rose again” (5:15). HMM

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Holy Anointing

“But ye have an unction from the Holy One, and ye know all things.” (1 John 2:20)

The word “unction” in our text is translated “anointing” the other two times it is used (1 John 2:27). That term, and a companion word, are used only seven times in the New Testament, but all refer to the same essential concept often spoken of in the Old Testament.

Both things (tabernacle, temple, vessels, offerings) and people (priests, Levites, kings, ambassadors) were “anointed”—often ceremoniously—to identify them as consecrated or honored for a special service or position. Once anointed, the person or object was to be held in great respect by everyone.

Thus, we who are the “children of God” (Romans 8:16) have been anointed by God Himself (2 Corinthians 1:21) in such a way that the anointing abides, teaches, and is truth (1 John 2:27). This anointing is, obviously, no ceremonial oil demonstrating an honor (Psalm 133:2) but rather the “pouring out” of the Holy Spirit Himself onto and into our earthly bodies, consecrating us to be the very “temple” of the Holy Spirit (1 Corinthians 6:19).

This “unction” further designates us to be “kings and priests” (Revelation 1:6) who will one day “reign on earth” (Revelation 5:10). We are called “lively stones” (1 Peter 2:5) being built into a spiritual house for the Lord.

Furthermore, we are to be seen as “chaste virgin(s)” (2 Corinthians 11:2) who are ambassadors of Christ (2 Corinthians 5:20), having been set apart as a “vessel unto honour” (2 Timothy 2:21) in the “household of God” (Ephesians 2:19). We are to know all these things. HMM III

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The Vanishing Serpents

“For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their rods.” (Exodus 7:12)

Like the future image of the beast, which will seem to have life, these magician-induced serpents can only have been “lying wonders” (2 Thessalonians 2:9). Neither men nor demons can really create life; this is a prerogative of God alone, who “created every living creature” (Genesis 1:21). However, both human magicians and demons can generate hypnotic mental states and occult hallucinations that ungodly people like pharaoh may be deceived into seeing as real physical entities.

When their demonstration was over, however, nothing was left. Even their rods (not “serpents”) were gone, for Aaron’s genuine serpent had made a meal of them. In a true miracle of creation, Aaron’s God had transmuted the dead atoms of a wooden stick (just as He later made it to produce blossoms and almonds, Numbers 17:8) into a living serpent, capable of consuming other sticks that only appeared to be serpents.

The deception of the magicians was revealed when they were unable later to imitate Moses’ miracle of turning dust into lice throughout the land of Egypt (Exodus 8:18). Interestingly, many people believed for many centuries that similar phenomena—which they called “spontaneous generation”—occurred naturalistically, but this notion was scientifically demolished by Pasteur over a hundred years ago. Only the living God can create life!

The miracle of Aaron’s rod is also a parable. Aaron’s rod of life took on the nature of the serpent, just as Christ was made sin for us (2 Corinthians 5:21). But then it swallowed up the other serpent-rods, and the sting of “that old serpent” was put away. Thus, “death is swallowed up in victory. O death, where is thy sting?” (1 Corinthians 15:54-55). HMM

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The Teacher

“And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient.” (2 Timothy 2:24)

Patience and gentleness are invaluable Christian virtues in any occupation. Teaching, however, involves other attributes as well, and these are effectively set forth by Paul in the second letter to young pastor Timothy. Consider just four of these important exhortations to God-called teachers.

Be straight. Sound doctrine is absolutely essential, the most vital criterion of all. “Hold fast the form of sound words....Shun profane and vain babblings....Preach the word....Exhort with all longsuffering and doctrine....Endure sound doctrine” (1:13; 2:16; 4:2-3). Straight doctrine is the basis of everything.

Be strong. One can, of course, be strong and gentle at the same time, and this is what God requires. “Thou therefore, my son, be strong in the grace that is in Christ Jesus” (2:1). A non-gracious Christian leader is a disgrace to his calling.

Be studious. The Lord has given us His inspired Word and a “sound mind” with which to study it, as well as “the Holy Ghost which dwelleth in us” (1:7, 14) to illuminate it, and He expects us to be diligent in its use. “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2:15).

Be steadfast. As he concludes, Paul foresees the awful spiritual and moral conditions of the last days—surely enough to intimidate and discourage any Christian. “But,” he then says “continue...in the things which thou hast learned” (3:14). This exhortation is followed by the strongest passage on the full divine inspiration, authority, and sufficiency of the Scriptures to be found in the Bible. Regardless of circumstances, a Christian teacher must maintain sound doctrine, be both strong and gracious, be diligent in handling the Scriptures, and just “live there” in the Word of God. HMM

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Our Lord Shepherds His Children

“The LORD is my shepherd; I shall not want. He maketh me to lie down in green pastures: He leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD forever.” (Psalm 23:1-6)

Psalm 23 is our tutor, instructing us to praise Yahweh’s care for His redeemed. He is the supreme Pastor, Sustainer, Preserver, and Savior of His beloved children. With supreme exhilaration, David joyfully shouts aloud for his beloved Shepherd, who is none other than Yahweh—the Creator of both heaven and Earth. Employing the most intimate metaphor found in Scripture, the eternal Shepherd lives with His flock, devoting everything in His caring arsenal of benevolence to minister to us as our personal (not distant) guide, physician, and protector, for His glory and honor.

At the psalm’s beginning, the Lord’s name occupies the emphatic starting point. Next, the word “my” reveals an unbreakable pledged relationship which even “dares to link” our Lord and His child with contentment’s result—“I shall never want.” Everything else emphasized in this psalm rests and flows from these nine foundational words.

Let these words sink deep into your soul, especially if you have not yet embraced our Lord in salvation. The Creator of the universe cares for you, and He is willing that none should perish. Repent of your sin and place your faith and trust in the finished work of our Lord Jesus Christ. CCM

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Abiding

“And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.” (1 John 2:28)

There is nothing sophisticated or subtle about this Greek word, meno, used many times in the New Testament. The various shades of “remaining” or “staying” are easily understood from the context and always focus on a consistent and even permanent situation.

So it is in our text. The Christian is expected to “stay” in a relationship with the Lord Jesus—implying both a permanent relationship and a “normal” relationship. We are to abide in Christ so completely that we would be like a branch growing out of the vine—thus making “fruit” possible (John 15:4-5). We are to continue in His Word so thoroughly that our prayers will be in synchronization with His will (John 15:7) and our behavior will be in synchronization with His commandments (1 John 3:24).

The steadfast “dwelling” in Christ promises to produce a confidence in our eternal relationship—the word choice especially emphasizes freedom in speaking, an unreservedness in speech. As Peter freely spoke at Pentecost (Acts 2:29) and the disciples received boldness to speak the Word of God (Acts 4:31), so our “plainness of speech” (2 Corinthians 3:12) in witnessing sets the stage for our “boldness in the day of judgment” (1 John 4:17).

Ultimately, of course, the lifestyle of abiding in Christ while on this earth builds the sanctified relationship with Christ that we are to enjoy for eternity.

“Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:35-36). HMM III