A Daily Devotional

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Ministering Spirits

“Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Hebrews 1:14)

Although most Christians are aware of the biblical doctrine of angels, few appreciate what a tremendous resource this may be. Even though they are invisible to us, angels are real and are more involved in our personal lives than we realize.

The primary purpose for which they were created by God was, according to our text, to be servants (i.e., “ministers”) to those who are to inherit salvation. They are beings of great wisdom, “to know all things that are in the earth” (2 Samuel 14:20). Furthermore, they “excel in strength” (Psalm 103:20). They can travel at tremendous speeds, “being caused to fly swiftly” (Daniel 9:21). Furthermore, there exists “an innumerable company of angels” (Hebrews 12:22), so God is able to dispatch any necessary number of them to “do his commandments” (Psalm 103:20) on behalf of His people.

Since their very existence is related to the heirs of salvation, they are intensely interested in all of God’s plans and in our own individual roles in those plans—“which things the angels desire to look into” (1 Peter 1:12). They serve as guardian angels (Psalm 34:7; 91:11), especially in relation to children (Matthew 18:10). They are present in each local church (Revelation 2:1; etc.), and while they minister to the church, they also themselves learn “by the church the manifold wisdom of God” (Ephesians 3:10). They are directly involved in the accomplishment of many providential miracles such as Daniel in the lion’s den (Daniel 6:22). Finally, they accompany each believer at death into the presence of the Lord (Luke 16:22; 2 Corinthians 5:8).

Perhaps, in that day, we’ll meet the particular angels who have been assigned to our own protection and guidance and can thank them properly. HMM

[Soldier4Christ]

Hidden Rocks

“These are spots in your feasts of charity, when they feast with you, feeding themselves without fear.” (Jude 1:12)

The “spots” that the translators chose for this description by Jude may be better understood as “hidden rocks” just below a lake’s surface or covered over by shallow sand in a pathway. Spilas is the Greek word, not used elsewhere in the New Testament.

The feasts that Jude refers to are somewhat difficult to describe biblically since this is the only time the word agape is used in the plural. There is some evidence that the early churches were extending the time of celebration of the Lord’s Supper improperly (1 Corinthians 11:20-21), and it is probable that his warning would apply to churches that are indifferent to maintaining purity (1 Corinthians 11:27-29).

But the imagery also appears to express the danger that the “spots” present amidst the loving environment of most churches. Jude gives several insights about the character of those who would resist “the faith.” These people have established themselves as they feast and are “feeding themselves without fear.” The word choices are powerful.

The spots are suneuocheo (feeding with) and getting along very well with the rest of the church, shepherding themselves (poimaino) boldly (aphobos). This is bad! These evil men have become so entrenched that they lead their own faction with no fear of resistance or confrontation. The Lord Jesus has stern words to speak to those churches that allow biblical error to establish itself through false teachers and unconcerned leaders (Revelation 2–3).

Peter describes such people as “spots...and blemishes, sporting themselves with their own deceivings while they feast with you...that cannot cease from sin; beguiling unstable souls” (2 Peter 2:13-14). Not a pretty picture. God does not tolerate such ungodly behavior, and neither should we. HMM III

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Love Thy Neighbor

“But he, willing to justify himself, said unto Jesus, And who is my neighbour?” (Luke 10:29)

This question was asked Jesus by a “lawyer” (one who specialized in the interpretation and application of the more than 600 commandments of the Old Testament) in response to Jesus’ affirmation that the greatest commandments of the law were, first, to love God, and second, to love “thy neighbour as thyself” (Luke 10:27; Matthew 22:39).

The Lord Jesus answered his question by telling the famous story of the good Samaritan, concluding by saying: “Go, and do thou likewise” (Luke 10:37). From this parable are derived several important principles concerning neighbors and what it means to love them.

In the first place, a neighbor is not necessarily someone whose home is near ours, or even one who is an acquaintance. The Samaritan had never met the traveler who had been robbed and wounded, nor was he even a fellow countryman.

However, there were three criteria that, in the mind of Christ, did make him a neighbor: (1) he was someone whose path had crossed that of the Samaritan; (2) he had a real need; and (3) the Samaritan had the ability to meet that need. Since all three criteria were satisfied, then there was such an obligation, and the Lord has told us to do likewise.

It is such an action that is involved in “loving” one’s neighbor in the same way we love ourselves. It is doing what we would want to have done for us if the roles were reversed. However, there is still something more to it than that: the “love” of which the Lord spoke here is the well-known agape love that describes an unselfish love—one that serves the best interests of the recipient without regard to any benefit for the one who loves. In the highest sense, therefore, a genuine love for one’s neighbor would mean seeking the will of God in and for the one who is loved. HMM

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Christ Our Passover

“And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.” (Exodus 12:13)

The Jews of the world have been keeping their annual Feast of the Passover for almost 3,500 years, fulfilling the ancient prophecy: “And ye shall observe this thing for an ordinance to thee and to thy sons for ever” (Exodus 12:24). This was the beginning of the nation of Israel, when they left Egyptian slavery behind and started their trek to the promised land. The lamb had been slain and eaten, its blood placed on the door posts, and the Lord had spared all their firstborn sons when the Destroyer passed through the land of Egypt.

The feast was intended not only to memorialize the ancient deliverance but also to anticipate the coming day when the “Lamb of God” would take “away the sin of the world” (John 1:29). The night before Christ was crucified, He told His disciples, “With desire I have desired to eat this passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God” (Luke 22:15-16).

Thereupon, the Lord established His Supper, which Christians will continue to observe to “shew the Lord’s death till he come” (1 Corinthians 11:26). He fulfilled all that the Passover prophesied when He shed His blood on the cross, “for even Christ our passover is sacrificed for us: Therefore let us keep the feast,...with...sincerity and truth” (1 Corinthians 5:7-8).

Now we look forward to an even greater supper when Christ returns, for the promise is this to all who believe: “Blessed are they which are called unto the marriage supper of the Lamb” (Revelation 19:9). HMM

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Four Cosmologies

“Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” (2 Peter 3:13)

The cosmos consists of “all things”—every system, every structure, every organism, every process, everything—in heaven and on Earth. Cosmology is the system and study of the whole cosmos. In his final epistle, the apostle Peter outlines four different cosmologies. One is false; the other three are each true but at different times in history.

The false cosmology is that of evolutionary uniformitarianism, the doctrine taught by latter-day intellectuals who will scoff: “Where is the promise of his coming?...all things continue as they were from the beginning of creation” (2 Peter 3:4). But this is altogether wrong! The heavens and the earth that were “of old...the world that then was, being overflowed with water, perished” (2 Peter 3:5-6) were the first cosmos. The primeval cosmos, in which “every thing that he had made...was very good” (Genesis 1:31), was destroyed in the waters of the great Flood.

The present cosmos is “the heavens and the earth, which are now...reserved unto fire against the day of judgment and perdition of ungodly men” (2 Peter 3:7). This “present evil world” (Galatians 1:4) was to last many a long year, but “the day of the Lord will come...in the which the heavens shall pass away with a great noise...the earth also and the works that are therein shall be burned up” (2 Peter 3:10).

But then, out of the ashes of the old corrupt world, so to speak, God will make a new and incorruptible world. “We, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13).

That cosmos will continue forever! “The new heavens and the new earth, which I will make, shall remain before me, saith the LORD” (Isaiah 66:22). HMM

[Soldier4Christ]

Waterless Clouds

“Woe unto them!...clouds they are without water, carried about of winds.” (Jude 1:11-12)

This appears to be the only reference in the Bible that compares clouds to people. Several references use cloud imagery to depict the presence of God directing Israel (Exodus 13:21), speaking to Moses (Exodus 16:10-11), anointing the tabernacle (Exodus 40:34-38) and the temple (1 Kings 8:10-11), and speaking to the apostles on the Mount of Transfiguration (Matthew 17:5). Our Lord Jesus was taken up to heaven in a cloud (Acts 1:9) and will return in a cloud as well (Luke 21:27).

Here, however, Jude applies a strong negative imagery. Those who introduce evil into the Lord’s churches may seem to represent the presence of God, but their misty vapor holds no “water”—it will only obscure the brilliance of light and obfuscate the real “temperature” of the environment.

In an agrarian-based economy, clouds were hopeful signs of rain to refresh the land. Some of that positive view has been lost by urban societies, which often see rain as an inconvenience. New Testament imagery connects water with life-giving properties emanating from the Holy Spirit and with the cleansing value of the words of Scripture (John 4:14; Ephesians 5:26). Paul warned Pastor Titus about many “unruly and vain talkers and deceivers” who must be stopped so that “good men” would become “sound in the faith” (Titus 1:8-13).

Thus, Jude compares those who hinder “the faith” to those who appear to represent godly pursuits and character but are empty of the refreshing and guiding power of the Holy Spirit and void of biblical wisdom and insight. They are “tossed to and fro, and carried about with every wind of doctrine” (Ephesians 4:14) and “serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Romans 16:18). HMM III

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Fruitless Trees

“Woe unto them!...trees whose fruit withereth, without fruit, twice dead, plucked up by the roots.” (Jude 1:11-12)

Many illustrations in Scripture compare the responsibility of trees to bear fruit and the responsibility of Christians to produce righteousness. The reason for the frequent comparisons is that “a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit” (Luke 6:43). It is easy to tell what kind a tree is because “every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes” (Luke 6:44).

Jude is making the point, however, that there are “trees” planted amidst the orchard of God’s kingdom churches that have withering “fruit” or have already been rooted up as worthless, fruitless, and twice-dead. These trees have absolutely no place among the healthy trees. At best they scar and mar the beauty of the orchard, and at worst they spread their decay and rot throughout it.

Another very important point is that trees that have withered or cannot produce good fruit are not salvageable. All of nature demonstrates and reinforces the eternal principle that “every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit” (Matthew 7:17). Such dead, fruitless trees are to be “hewn down, and cast into the fire” (Matthew 3:10).

The common thread in all of these several pictures by Jude is the damage that can be done by ungodly “tares” among the wheat (Matthew 13:24-30), fig trees that should be providing nourishment but do not (Luke 13:6-9), and plants that are choked by “cares of this world, and the deceitfulness of riches” (Mark 4:19). All of these can spread the “leaven” through the whole “lump” and undermine the work of God (Galatians 5:9). HMM III

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He Doth Devise Means

“For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him.” (2 Samuel 14:14)

These words of the “wise woman of Tekoah,” spoken to King David concerning Absalom, his son, were wiser than she knew, for they reflect a principle of human experience that affects us all. Human life must eventually deteriorate and die; this declension cannot be reversed any more than water poured down on the ground can be “un-poured” up into the cup again.

This principle is the famous law of entropy (“in-turning”). Physical systems wear out; biological organisms get old and die; societies and empires fall and vanish. All these phenomena are local expressions of God’s universal curse on man and all his dominion (Genesis 3:14-19). It applies to everything, without exception.

However, the very existence of the law of entropy points to a Creator because systems that are wearing out must first have been made new, and beings that die must first have been given life. The very idea of a universal naturalistic evolution of all things into more complex systems is contrary to all real scientific data and is contradicted by all human experience.

Nevertheless, the God who created all things can surely “devise means” by which the law of decay can be set aside. Solar energy and the hydrologic cycle can raise the spilled water; the sinful life can be purified by God’s grace and the blood of Christ; and the dead can be revived by the resurrection life of Christ. Someday the Curse itself will be removed when God creates new heavens and a new earth, and the whole creation “shall be delivered from the bondage of corruption into the glorious liberty of the children of God” (Romans 8:21). HMM

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One Another

“But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.” (1 Thessalonians 4:9)

The Christian life involves both individual accountability and interpersonal involvement. Each of us is individually responsible for maintaining the right sort of relationship with others, especially others in our Christian fellowship.

A beautiful Greek word is allelon, often translated “one another.” For example, we are commanded: “Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32). Furthermore, we are to “be subject one to another, and be clothed with humility” (1 Peter 5:5), “in honour preferring one another” (Romans 12:10).

There are many other such admonitions, all built around the beautiful phrase “one another.” Although we have indeed “been called unto liberty,” we are nevertheless to “serve one another” (Galatians 5:13). We are also to “exhort one another daily” (Hebrews 3:13) and to “consider one another to provoke unto love and to good works” (Hebrews 10:24). “Use hospitality one to another without grudging” (1 Peter 4:9). We are told: “Bear ye one another’s burdens, and so fulfill the law of Christ” (Galatians 6:2).

In times of sorrow, Christians are admonished to “comfort one another” (1 Thessalonians 4:18). “Wherefore comfort yourselves together, and edify one another” (1 Thessalonians 5:11) and “pray one for another” (James 5:16).

But by far the most frequently repeated admonition is that in our text: “Love one another!” There are no less than 15 times where this command is given in the New Testament. Most significantly of all, it is Christ’s own “new commandment”: “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:34-35). HMM

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The Abounding Life

“And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.” (2 Corinthians 9:8)

Jesus said, “I am come that they might have life, and that they might have it more abundantly” (John 10:10). This well-known promise is sometimes misapplied, being interpreted to mean that the Christian life would normally be a life of material prosperity, popularity, and happiness. The words “abundantly,” “abounding,” and similar terms are all based on the same Greek word that does, indeed, mean “abundant.” But it can apply to sorrow as well as happiness.

The Christian life, as our text indicates, should be abundant in good works for the simple reason that God’s saving and keeping grace has been manifested abundantly toward us. Having been “stablished in the faith,” we are to be “abounding therein” (Colossians 2:7). Christians, of course, should also “abound in love.” “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you” (1 Thessalonians 3:12).

But the Christian may also experience much sorrow and difficulty in his life. Paul was a classic example: “...in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft” (2 Corinthians 11:23). One may also abound in poverty. For the Christians at Philippi, for example, “in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality” (2 Corinthians 8:2). An abundance of suffering for the believer can always be overbalanced by God’s abounding grace. “For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ” (2 Corinthians 1:5). Our God of all grace “is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Ephesians 3:20). HMM

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Specific Creation

“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 15:39)

The doctrine of special creation means that creation took place by supernatural processes and that each created entity was specifically planned and formed by God. This doctrine is clearly taught in the Genesis record, where the phrase “after his kind” is used no less than 10 times in the very first chapter.

One such remarkable reference is found here in 1 Corinthians 15:37-44. The distinctiveness of several major realms of creation is set forth as follows:

Botanical: “God giveth...to every seed his own body” (v. 38).

Zoological: “All flesh is not the same flesh” (our text).

Physical: “There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another” (v. 40). Thus, although all celestial bodies may be made of the same basic chemical elements, planet Earth is unique in its complexity and purpose.

Astral: “There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory” (v. 41). Even among the celestial bodies, each star is unique.

Spiritual: “There is a natural body, and there is a spiritual body” (v. 44). The Scriptures indicate that although they are genuinely physical bodies, they will one day be supernatural bodies, not controlled by the present force systems of nature.

God has a noble purpose for each created system, and He has specially designed each for that purpose. Although He has made ample provision for “horizontal” changes within the system, never can one evolve “vertically” into a more complex system. HMM

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Raging Waves

“[They are] raging waves of the sea, foaming out their own shame.” (Jude 1:13)

Jude connects together a string of 21 illustrations to describe the character of ungodly men who are attacking “the faith once delivered to the saints” (v. 3). This very poignant letter literally sizzles with scathing imagery for those who dare to stir up dissension and disobedience among God’s people.

The particular image in verse 13 is of roiling billows surging ashore after a storm, spitting out “shame” from amidst the foam. The physical picture is disgusting enough. As the energy of the storm increases the waves’ height and frequency, the detritus in and on the ocean is picked up and carried along. As the waves rise up toward the shore, they break and the foam begins to collect and then spew out the “shame” previously covered by the depths.

Isaiah’s comparison is most apt: “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isaiah 57:20). The shame cast up by these raging waves is not just filthy but also damaging to those among whom the shame is dumped.

Paul warned the Corinthian church about those who dealt with “hidden things of dishonesty,” were “walking in craftiness,” or were “handling the word of God deceitfully.” In vivid contrast, Paul and his co-laborers openly displayed “the truth commending ourselves to every man’s conscience in the sight of God” (2 Corinthians 4:2). Like Jude, Paul forecasts only destruction for these kinds of people. They brag “in their shame” and have their minds set on “earthly things” (Philippians 3:19).

“Foaming” at the mouth is frequently connected with demonic oppression in Scripture (Mark 9:17-18; Luke 9:39; etc.). Medically, the symptom is seldom positive. Perhaps Jude is offering a glimpse of the devilish source of such “raging” and raising a further alarm. HMM III

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Waiting

“Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?” (Mark 13:4)

Within a week of His approaching death, Christ sat down with His disciples to talk of the future. He would be leaving, terrible persecution would come, but He would return. Purposefully, no date was given. Their curiosity was no doubt great, but Christ had other charges for them. Instead, Christ focused on other issues, and His instructions apply to us just as surely as to the disciples.

Whether things are going well or not, we must not be misled into a false sense of security. The disciples were looking at the beautiful and serene temple and grounds, but Christ predicted unprecedented destruction. “There shall not be left one stone upon another” (v. 2).

Nor should we allow ourselves to be deceived by false prophets (vv. 5-6). Scripture gives ample information to allow us to identify and shun these “wolves in sheep’s clothing.” But to our shame, false teachings permeate our churches and television airwaves.

Furthermore, when natural calamities and world turmoil cascade in on us (vv. 7-8), we must not be frozen with fear. These things must come (v. 7). Persecution must come also (vv. 9-12). We must not allow ourselves to be intimidated in our witness or tripped up by bitterness.

Instead, we must “endure” and remain loyal to Him (v. 13). We must be at work to spread the gospel to all nations (v. 10) in spite of the opposition. And, “take ye heed, watch and pray: for ye know not when the time is” (v. 33).

As the events in the Middle East escalate and take on a character that could lead to the sort of conflagration Jesus prophesied, let us commit ourselves to the attitude of heart and life He commanded. JDM

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Wandering Stars

“[They are] wandering stars, to whom is reserved the blackness of darkness for ever.” (Jude 1:13)

This short reference is somewhat enigmatic. The five “wandering stars” of Mercury, Venus, Mars, Jupiter, and Saturn were clearly known in Jude’s day, and their behavior had been plotted for many centuries. The Bible also uses “stars” as figures of speech for angelic beings in Job and Revelation.

It is clear in context that Jude is referencing ungodly people, most likely influential leaders in the churches who are damaging and defiling the work of the kingdom. The particular focus of this example is that they are “reserved” for a “blackness of darkness for ever.”

Earlier, Jude cited “the angels which kept not their first estate” as being “reserved in everlasting chains under darkness unto the judgment of the great day” (v. 6). Peter alludes to the same punishment of “angels that sinned” who were delivered “into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).

But it does not appear that Jude is speaking of angels in today’s text. Beginning in verse 8, Jude begins to tie his illustrations to people—leaders who are misusing their role and privileges for evil rather than good. All of the previous examples are obvious: filthy dreamers, natural beasts, those behaving like Cain, Balaam, or Korah—even the waterless clouds, fruitless trees, and foaming waves are easily compared to human behavior.

How do we apply this illustration? Since the Creator made all things, His revealed Word often provides insight about the true nature of the universe long before we discover it. Comets were observed in Old Testament times. Today we know that they “wander” for some time but eventually dissipate into “the blackness of darkness for ever.” Just so, these “stars” may wow some for a season, but they are reserved for an eternity in hell. HMM III

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Redeeming the Time

“See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil.” (Ephesians 5:15-16)

This incisive expression—“redeeming the time”—occurs also in Colossians 4:5: “Walk in wisdom toward them that are without, redeeming the time.” The Greek word for “redeem” means to “buy back,” to “ransom,” or even to “rescue.” That is, time is a very valuable asset in danger of being lost forever unless it is rescued or redeemed.

As a matter of fact, time is just about the most valuable asset we have. If we squander our money or lose our health, there is always the possibility of earning more money or being restored to health, but wasted time is gone forever. In our text, those who are wise redeem the time, whereas those who are fools waste or misuse it. The word in the original for “circumspectly” is translated “diligently” in Matthew 2:7. The text thus indicates that those who redeem the time are walking diligently; the parallel passage in Colossians 4:5 says they are walking in wisdom. The time God gives us, therefore, should be used both carefully and diligently.

The marvelous passage in the 139th Psalm that describes the growth of the human embryo concludes with a remarkable declaration: “In thy book all my members were written, which in continuance were fashioned, when as yet there was none of them” (Psalm 139:16). The words “my members” are not in the original, and “in continuance” is actually the Hebrew word for “days.” Thus, the verse is really telling us that all of our days were written in God’s book even before we were conceived. Each day of our lives is vitally important in the plan of God.

“So,” as Moses prayed to the Lord, “teach us to number our days, that we may apply our hearts unto wisdom” (Psalm 90:12). HMM