Days of Praise

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October 29, 2018
Prayer for All Men
“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men.” (1 Timothy 2:1)

The book of 1 Timothy consists of various charges (1:18- 19) to Paul’s disciple Timothy. The first charge (2:1-8) concerns prayer in the church. The fact that Paul mentions it “first of all” (v. 1) indicates that he felt it of primary importance. Note the four types of prayer in our text verse.

Supplications, or perhaps petitions, referring to one’s personal needs: We must recognize our continued dependence on God’s provision. “The effectual fervent prayer [same word] of a righteous man availeth much” (James 5:16).

Prayers: This is a general term with a number of applications, but foremost it indicates reverence for and worship of the one to whom the prayers are offered. “I will therefore that men pray every where, lifting up holy hands, without wrath and doubting” (1 Timothy 2:8).

Intercessions: This word implies a personal bequest on an intimate basis, as child to father. The only other occurrence of the word regards the eating of food that “is sanctified by the word of God and prayer” (1 Timothy 4:5).

Giving of thanks: When we give thanks, we recognize that our blessings are undeserved. “Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever” (Revelation 7:12).

These types of prayers, which should probably be understood as representing all types of prayers, should be made “for all men,” specifically those in authority (v. 2) and for the unsaved (v. 4). Our Lord and Savior Jesus Christ will present our prayers to the Father (v. 5) and ensure that He will answer them as He sees best. JDM

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October 30, 2018
Man's Grief and God's Compassion
“For the LORD will not cast off for ever: But though he cause grief yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly nor grieve the children of men.” (Lamentations 3:31-33)

The five chapters of the unique book of Lamentations, written by Jeremiah in his grief over the destruction of Jerusalem, are all written as acrostics, with each verse of each chapter beginning with successive letters of the 22-letter Hebrew alphabet. That is, verse 1 of each chapter begins with the letter aleph, verse 2 with beth, etc. (like A, B, etc. in English). The middle chapter is written in acrostic triplets (the first three verses beginning with aleph, and so on). Thus, chapter 3 contains 66 verses instead of 22.

The three verses of our text are right at the midpoint of this middle chapter, comprising the final triplet of the first half of the book, and thus uniquely constituting its central theme. As such, it could well also be the heart cry of every saint in any age experiencing God’s chastening hand.

Although Jeremiah himself had not sinned, his nation had grievously sinned, and thus all Israel had finally come under the rod. Nevertheless, the prophet could assure his people that God still loved them and would renew His compassion even in the midst of their grief. God does not willingly send affliction, for He is “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9).

When we suffer, or our nation suffers (as it surely will if it continues its present rebellion against God), it is well to remember His promise. “He will not always chide: neither will he keep his anger for ever” (Psalm 103:9). It is true that “no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (Hebrews 12:11). HMM

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October 31, 2018
The Just Shall Live by Faith
“Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.” (Habakkuk 2:4)

This great principle—“the just shall live by faith”—was the Scripture that so inflamed the soul of Martin Luther that it became the watchword of the Reformation. It occurs first here in the small prophecy of Habakkuk, but is then quoted three times in the New Testament. The term “just,” of course, means “justified” or “righteous.” God says a person is enabled to live righteously by his faith.

The nature of this faith is clarified by three quotations. The first is Romans 1:17: “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” The phrase “from faith to faith” means “from the beginning of faith to the end of faith,” and the context indicates that the foundational item of faith is faith in “his eternal power and Godhead,” which “from the creation of the world are clearly seen” (Romans 1:20).

Similarly, in the last occurrence: “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him” (Hebrews 10:38). Then the writer notes that the basic item of faith is special creation: “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear” (Hebrews 11:3).

The middle occurrence is Galatians 3:11: “But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.” Paul’s lengthy explanation to the Galatian legalists begins with Galatians 2:16: “Even we have believed in Jesus Christ, that we might be justified by the faith of Christ.” Thus, justifying, saving, living faith begins and centers in Jesus Christ, first as Creator of all things, then as the Savior who “hath redeemed us from the curse of the law” (Galatians 3:13). HMM

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November 1, 2018
An Ear to the Master's Voice
“And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.” (Exodus 21:5-6)

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

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

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

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November 2, 2018
Dark Waters and Thick Clouds
“And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. And he made darkness pavilions round about him, dark waters, and thick clouds of the skies.” (2 Samuel 22:11-12)

This mysterious passage in David’s song of deliverance (also in Psalm 18) is usually classified by commentators as mere poetic hyperbole. However, it may also be taken literally, if we only assume that David was translated by the Holy Spirit (who “spake by me”—2 Samuel 23:2) far back in time to the great Flood, seeing in vision the Lord in great power unleashing the mighty waters of judgment on a corrupt world, yet delivering Noah through it all. David had a similar vision when he wrote Psalm 29, which speaks explicitly of the Noahic Flood (Hebrew mabbul, v. 10).

In our text above, the Hebrew word for “wind” is the same as “spirit,” so this phrase could refer to “the wings of the Spirit.” In the Bible’s first reference to “the Spirit of God” (Genesis 1:2), He is seen as “moving” in the presence of the primeval waters, the word being the same as that for the fluttering movement of the wings of a great bird. This vibrating motion implies the generating of mighty waves of energy flowing out from the Spirit to energize the newly created cosmos of Genesis 1:1. Similarly, the divine energy emanates again from the Spirit here at the Flood, but this time in destructive rather than creative power.

The references to waters and darkness in these and nearby verses may well refer to the condensation and precipitation of the extensive canopy suggested by the “waters which were above the firmament” (Genesis 1:7), when great torrents of rain suddenly poured through “the sluiceways of heaven,” continuing at highest intensity for 40 days, then at lesser intensity for 110 more days, until the “thick clouds” were emptied and the great Flood covered the whole earth. HMM

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November 3, 2018 The Truth “. . . God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth.” (1 Timothy 2:3-4) The verses preceding our text encourage believers to be in prayer “for all men” (v. 1), including “all that are in authority” (v. 2), that our own lives might be “quiet and peaceable,” as well as for their salvation. God, who abhors and promises to judge sinful individuals, does not desire to punish anyone. His desire is for “all men to be saved,” and He has done all that is necessary to bring this about, by paying sin’s awful penalty of death. While not all will avail themselves of this opportunity, choosing instead to continue in their sin, our prayers somehow are used by God to bring some “to the knowledge of the truth.” The truth necessary for salvation follows: “For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all” (vv. 5-6). In order to be saved, we must embrace the fact that there is only “one God” who alone holds the key to eternity, and that there is only one way by which we can reach that God, “the man Christ Jesus.” We, in our natural state, are at war with God, estranged from Him, and separated by the presence of sin in our lives. Christ Jesus, acting as our mediator, our peacemaker, our advocate, being both fully God (i.e., “one God”) and fully man (i.e., “the man”) bridges the gap between the Father and all men. As Jesus said, “I am the way, the truth and the life: no man cometh unto the Father but by me” (John 14:6). How has He bridged the gap? He “gave himself a ransom for all” (v. 6). The Bible teaches that “the wages of sin is death” (Romans 6:23) but that “Christ died for our sins” (1 Corinthians 15:3). Since He willingly “gave himself” as a punishment for our sins, we can stand before God the Father in Christ’s sinlessness. JDM

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November 4, 2018
Sanctified, Preserved, Called
“Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.” (Jude 1:1)

Although the Scriptures have much to teach about each of these precious terms, Jude is the only New Testament writer to use them together in sequence. This is also the only passage that identifies specific roles for the Persons of the Trinity in the lives of believers.

God the Father is said to “sanctify” us (separate, consecrate), but He apparently does this through the Holy Spirit based on the Father’s foreknowledge (1 Peter 1:2). We are not told all that is involved, but our sanctification does include our “belief of the truth” (2 Thessalonians 2:13) and the “offering of the body of Jesus Christ” (Hebrews 10:10), who “was foreordained before the foundation of the world” (1 Peter 1:20).

Jesus Christ “preserves” us. The common use of this term in the New Testament is to “guard” or “watch” over something or someone. The believer is most often the subject of this verb— e.g., we are to “guard” our obedience to the instructions of God (1 Timothy 6:14; 1 John 2:3). Jude’s use, however, highlights the special attention our Lord gives to each of us so that our “whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (1 Thessalonians 5:23).

The sanctification and the preservation come with the “calling,” the invitation that is issued from God to those who are “the called according to his purpose” (Romans 8:28). It is a “high calling” (Philippians 3:14) and a “holy calling” (2 Timothy 1:9), and once we are “called,” God will “justify” and “glorify” (Romans 8:30). The twice-born of God are “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that [we] should shew forth the praises of him who hath called [us] out of darkness into his marvellous light” (1 Peter 2:9). HMM III

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What did Moses tell the Israelites to do to preserve the stories of the exodus?
A. to make up songs
B. to draw pictures
C. to teach them to their children and grandchildren
D. to write them down

C

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November 5, 2018
Lord of Hosts
“And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.” (1 Samuel 1:3)

This majestic name of God, “LORD of hosts” (Hebrew Jehovah Sabaoth), occurs almost 240 times in the Bible, first of all in our text above. It is noteworthy that Elkanah, the father of Samuel, understood this name of God better than did the wicked priests, the two sons of Eli. The name occurs only once in the New Testament, speaking of oppressed laborers crying to “the Lord of sabaoth” (James 5:4).

A similar name, “God of hosts,” occurs nine times, the first in Psalm 80:7: “Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.” The combined name “LORD God of hosts” is used about 25 times, first in 2 Samuel 5:10: “And David went on, and grew great, and the LORD God of hosts was with him.”

In all these 270 or so references, the name is used to emphasize the mighty power of God and His great host of angels “that excel in strength, that do his commandments” (Psalm 103:20). Not only is God Himself omnipotent and omniscient (after all, He is the Creator of all things!), but He has “an innumerable company of angels” (Hebrews 12:22) at His call. Occasionally, some of these mighty hosts have actually been seen by men, as in the days of Elisha (2 Kings 6:17) and at the birth of Christ (Luke 2:13).

There is evidently an angelic hierarchy among these heavenly hosts. There are the cherubim and seraphim (Genesis 3:24; Isaiah 6:2), for example, as well as “Michael the archangel” (Jude 1:9) and “Gabriel, that stand in the presence of God” (Luke 1:19). However, the great “captain of the host of the Lord” (Joshua 5:14) is none other than the Lord Jesus Christ. He, and He alone, is the true “LORD of hosts.” HMM

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November 6, 2018 Rest with Us “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels.” (2 Thessalonians 1:6-7) The Christians in the young church at Thessalonica, very soon after accepting Christ, underwent severe “persecutions and tribulations” (v. 4). The apostle Paul wrote to commend them that God had thus judged them to be “counted worthy of the kingdom of God, for which ye also suffer” (v. 5). That is, the kingdom of God was being persecuted when they were persecuted, and God would certainly repay their tormentors in kind. The believers’ tribulations were from men. Those who were being troubled would receive “rest with us” from God (“rest” here is a noun, not a verb). The Thessalonians must realize, however, that this righteous recompense—at least in its full measure—must await the return of the Lord Jesus. They must resist the temptation to repay their persecutors in kind if the opportunity should come. “Vengeance is mine; I will repay, saith the Lord” (Romans 12:19). They must simply continue to “endure” and “suffer,” so that “our God would count you worthy of this calling, and . . . That the name of our Lord Jesus Christ may be glorified in you” (2 Thessalonians 1:4-5, 11-12). The Lord Jesus Himself is our example, “that ye should follow his steps: . . . Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1 Peter 2:21, 23). “In the last days . . . all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:1, 12), and latter-day Christians may very well have opportunity to put this ancient counsel to the Thessalonians into present practice. If so, may God give us the grace to endure as they endured! HMM

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November 7, 2018
The Common Salvation
“Beloved, when I gave all diligence to write unto you of the common salvation . . .” (Jude 1:3)

The description of our salvation as “common” does not mean that salvation is “ordinary” or “normal” but rather that salvation is available to anyone who wants it. The term is translated “unclean” several times in passages that speak of items that are accessible to everyone rather than specialized foods or ceremonies available to just a few (Acts 11:8; Romans 14:14; etc.).

Right after Pentecost, the Jerusalem church experienced a quick growth in converts, many of whom were poor and needed practical help. The bond of the new church was so strong that “the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common” (Acts 4:32). That is the sense in which Jude speaks of a “common” salvation.

The salvation is available to all. “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth” (Romans 1:16). None are excluded from the possibility of salvation—except those who refuse to believe what God has provided through the substitutionary death and resurrection of the Lord Jesus Christ (1 John 2:2).

But this salvation is also necessary for all. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). It has become popular today to couch the gospel message in moderate terms, making the message appear optional or a “personal” belief system. No, it is the only salvation, even if it is “common.” “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). HMM III

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November 7, 2018
The Common Salvation
“Beloved, when I gave all diligence to write unto you of the common salvation . . .” (Jude 1:3)

The description of our salvation as “common” does not mean that salvation is “ordinary” or “normal” but rather that salvation is available to anyone who wants it. The term is translated “unclean” several times in passages that speak of items that are accessible to everyone rather than specialized foods or ceremonies available to just a few (Acts 11:8; Romans 14:14; etc.).

Right after Pentecost, the Jerusalem church experienced a quick growth in converts, many of whom were poor and needed practical help. The bond of the new church was so strong that “the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common” (Acts 4:32). That is the sense in which Jude speaks of a “common” salvation.

The salvation is available to all. “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth” (Romans 1:16). None are excluded from the possibility of salvation—except those who refuse to believe what God has provided through the substitutionary death and resurrection of the Lord Jesus Christ (1 John 2:2).

But this salvation is also necessary for all. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). It has become popular today to couch the gospel message in moderate terms, making the message appear optional or a “personal” belief system. No, it is the only salvation, even if it is “common.” “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). HMM III

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November 8, 2018 Author of Peace “For God is not the author of confusion, but of peace, as in all churches of the saints.” (1 Corinthians 14:33) Although these words were written with respect to church order, they express a general principle. “This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated. . . . And the fruit of righteousness is sown in peace of them that make peace” (James 3:15-18). Our world and our natural lives seem perpetually in confusion, turmoil, and strife, and the source is the evil one—“the god of this world” (2 Corinthians 4:4). The only one who can bring true peace is the Author of peace. This is none other than the Lord Jesus Christ, for only “he is our peace” (Ephesians 2:14). He is the Author of peace, just as the devil is the author of all confusion and strife. Note the other titles of our great Author of peace. He is called “the God of peace, that brought again from the dead our Lord Jesus” (Hebrews 13:20). He is also “The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6). Melchizedek, who was at least a type of Christ, if not an actual pre-incarnate theophany of Christ Himself, is called “King of Salem, which is, King of peace” (Hebrews 7:2). In 2 Thessalonians 3:16, He is “the Lord of peace.” He is the Author of peace, the Lord of peace, the Prince of peace, the King of peace, the very God of peace! He is our peace! Someday, “he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth” (Zechariah 9:10). In that day, “the God of peace shall bruise Satan under your feet shortly” (Romans 16:20), and “of the increase of his government and peace there shall be no end” (Isaiah 9:7). HMM

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November 9, 2018
Exalting the Anointed One
“The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.” (1 Samuel 2:10)

This is a remarkable prayer, uttered under divine inspiration by Hannah, thanking God for the miraculous birth of Samuel. It contains the first explicit reference in the Bible to the Messiah (“anointed,” in the Hebrew, is Messiah, equivalent to the Greek “Christ”). Hannah’s prophetic prayer predicts the ultimate exaltation of Messiah over all the adversaries of the Lord to the very ends of the earth.

Hannah also prophesied the coming of the Lord’s great King. Yet this was during the time of the judges, long before the people of Israel even began to request a king.

In fact, the entire prophecy is the first of many similar prophecies throughout the Bible that look forward to the return of the Lord “out of heaven” to judge all nations, to destroy His enemies, and to establish His anointed one as King of the earth.

There is nothing comparable to this prophecy in the earlier books of the Bible, but it is a theme often emphasized in the psalms and in the books of prophecy, as well as in the New Testament. For example, note David’s great prophecy: “The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed. . . . Then shall he speak unto them in his wrath. . . . Yet have I set my king upon my holy hill of Zion. . . . and the uttermost parts of the earth for thy possession” (Psalm 2:2, 5-6, 8).

There are many similar later prophecies, but it is significant that the first one also contains the first mention of Messiah, and that was from the lips of a humble, but devout, mother. HMM

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November 10, 2018
Filled and Fulfilled
“For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding.” (Colossians 1:9)

In this prayer, Paul sought for the Colossian Christians the full knowledge of the will of God. For the Christians at Rome, he prayed they might be filled “with all joy and peace in believing” (Romans 15:13). For the Ephesians, he prayed they “might be filled with all the fulness of God” (Ephesians 3:19), and then urged them to “be filled with the Spirit” (Ephesians 5:18). He wrote to the Philippians, “And this I pray, that your love may abound yet more and more in knowledge and in all judgment; . . . Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God” (Philippians 1:9-11). For the Colossians, he also prayed for their “full [same as ‘filled with’] assurance of understanding” (Colossians 2:2).

Together, all these prayer requests constitute an ideal description of a complete Christian—an ideal for which we should all strive and pray—both for ourselves and for others. Summarizing again, the list is as follows:

• “[Filled] with all joy and peace in believing.”
• “Filled with the fruits of righteousness.”
• “Filled with the knowledge of his will.”
• “Filled with the Spirit.”
• “Filled with all the fulness of God.”
• “[Filled with] assurance of understanding.”

It is also worth noting that the Greek word for “filled” is the same as for “fulfilled.” When a Christian is “filled” with all these wonderful realities, he becomes a “fulfillment,” as it were, of God’s purpose in creating and redeeming him. His ultimate goal, of course, is to measure up to “the fulness of Christ” Himself (Ephesians 4:13). HMM

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November 11, 2018
He Shall Speak Peace
“And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.” (Zechariah 9:10)

This wonderful prophecy follows immediately after the verse predicting the coming of the Messiah into Jerusalem riding upon a lowly donkey’s colt (v. 9). That prediction was fulfilled by Jesus as He came into Jerusalem on that last Sunday before His death and resurrection (Matthew 21:4-5), but the prophecy in our text was certainly not fulfilled at that time. There have been wars somewhere in the world practically every year since Jesus came. Nevertheless, the day will come when He shall indeed speak peace to all the nations.

Early in the last century the nations had fought a great war that was supposed to end all wars. They celebrated the armistice that ended that war on November 11, 1918, and established an annual holiday called Armistice Day. But many other wars followed that war, so the name was changed to honor the veterans who had fought in any of those later wars as well. However, there is still no real peace in the world.

The fact is that there can be no lasting peace between men and other men until there is peace between men and God. Only the Lord Jesus Christ can make such a peace, for He alone is the “Prince of Peace” (Isaiah 9:6). Indeed, He has already paid the price to make such true and eternal peace, for He “made peace through the blood of his cross, by him to reconcile all things unto himself” (Colossians 1:20).

In that great coming day when He returns to Earth to establish His kingdom, “he maketh wars to cease unto the end of the earth” (Psalm 46:9), “and the LORD alone shall be exalted in that day” (Isaiah 2:17). HMM

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November 12, 2018
Christ at Creation
“When he prepared the heavens, I was there: when he set a compass upon the face of the depth: When he established the clouds above: when he strengthened the fountains of the deep.” (Proverbs 8:27-28)

This chapter contains a beautiful description of some of God’s works during the creation week when God, in Christ, was creating and making all things. Christ Himself, personified as the divine wisdom, the word of God, is speaking.

Verse 27 speaks of His pre-existence before the creation of the space/time universe itself. At first the “earth” matter was “without form,” with only a great “deep” of water. Then God “set a compass” on the face of the deep, activating the gravitational forces that brought it into spherical form. The Hebrew word for “compass” means “sphere,” the same word used in Isaiah 40:22, where it is said God “sitteth upon the circle [i.e., ‘sphere’] of the earth.”

Then God “established the clouds above.” The word for “clouds” means “thin mists,” undoubtedly referring to the great water canopy “above the firmament” (Genesis 1:7). Finally, He strengthened the fountains of the deep, locking them under the “foundations of the earth” (Proverbs 8:29). The same strong fountains of the deep would later be broken up at the time of the great Flood. When the earth was finished, He “rejoiced in the habitable part of his earth” (i.e., Proverbs 8:31).

In all these and the other mighty works of creating and making all things, the Lord Jesus Christ assures us “I was there!” That further assures us, of course, that through all the ages to come, He will be there.

This remarkable eighth chapter of Proverbs concludes with the following exhortation, more relevant today than ever: “For whoso findeth me findeth life, and shall obtain favor of the Lord. But he that sinneth against me wrongeth his own soul: all that hate me love death” (Proverbs 8:35-36). HMM

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November 13, 2018
Mortified
“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (Romans 8:13)

To mortify something means to put it to death. Paul taught in our text and in other passages that the “deeds of the body,” or its fleshly actions and appetites, all that pertains “to the old man,” should be mortified, or put to death.

This mortification is first of all judicial—Christ having been put to death in our stead. “Our old man is crucified with him, that the body of sin be destroyed, that henceforth we should not serve sin” (Romans 6:6).

But the mortification must not stop there, with only a positional death. It must also be an actual mortification in practice, for “they that are Christ’s have crucified the flesh with its affections and lusts. If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:24-25). “For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness” (Romans 6:19).

Elsewhere, Paul identifies specific deeds and attitudes that must be mortified. “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence [or evil desires], and covetousness” (Colossians 3:5). The first four listed will be recognized as various forms of sensual sins, indicating how detrimental this category of sin is to spiritual life. The fifth is covetousness, or inordinate love of money and material things. These five comprise deadly sins to men and women of any historical age—particularly our own. If they are not put to death, they bring death, “for which things’ sake the wrath of God cometh” (v. 6).

The choice is clear! It will be either death to the flesh, or death to the spirit. JDM

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November 14, 2018
Total Abstinence
“Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.” (1 Peter 2:11)

The command to abstain occurs only a few times in the New Testament, but there are three occurrences that are especially relevant for Christians today. One of these is 1 Thessalonians 4:3: “For this is the will of God, even your sanctification, that ye should abstain from fornication.” The Greek word here actually applies to any type of sexual relationship outside of marriage, and the command is not merely for temperance or for “love” in one’s non-marital sexual relationships, but for total abstinence. This exhortation is perhaps needed more today than at any time since the days of pagan Rome, even for Christians and, unfortunately, Christian leaders. But that is not all. In the words of our text, we are also urgently exhorted to “abstain from fleshly lusts” since these carnal desires are in mortal combat with our very souls. One must avoid situations that might initiate or encourage fornication or its kindred activities.

But even that is not sufficient for the serious Christian man or woman. “Now we exhort you, brethren, . . . Abstain from all appearance of evil” (1 Thessalonians 5:14, 22). The word here means anything that in outward form might appear to be evil, regardless of whether it is really wrong in itself or not. The Lord desires that we “adorn the doctrine of God our Saviour in all things” (Titus 2:10) and that we “give none offense” (1 Corinthians 10:32).

A believer cannot afford to be careless in this warfare against his soul. “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8). “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31). HMM

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November 15, 2018
The Remarkable Psalms
“And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.” (Acts 13:32-33)

Here is a clear instance in which the gospel (“glad tidings”) was preached in the Old Testament. The Holy Spirit, through the psalmist David, promised that one day the Son of God would rise from the dead—the “first born from the dead” (Colossians 1:18). The Lord Jesus actually used certain psalms to prove His own deity, quoting Psalm 110:1 (Matthew 22:43- 45) and Psalm 82:6 (John 10:34-36) in support of His claims.

This unique passage in the book of Acts offers another fascinating item of information that is often overlooked. By identifying the second psalm as such, the writer (guided by the Spirit) tells us in effect that the chapter divisions of the book of Psalms were there by divine ordination right from the first. Furthermore, since each of the psalms is a poem, with clear-cut verse divisions, this longest book in the Word of God was evidently subdivided into chapters and verses by divine inspiration. Similar divisions were later added to the other books by biblical scholars in the Middle Ages, but they were in the psalms from the beginning. It is not surprising, then, that we can find many remarkable examples of design in the very structure of the book of Psalms (e.g., the 22 stanzas of eight verses each in Psalm 119).

This second psalm is the first of the so-called Messianic psalms, but actually, the Lord Jesus Christ and His glorious gospel of salvation are clearly present in every one of the 150 psalms. “Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him” (Psalm 2:12). HMM

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November 16, 2018
Earnestly Contend
“It was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” (Jude 1:3)

After Jude had responded to the Holy Spirit’s prompting to direct his thoughts away from writing a gospel account, the intensity of the growing battle for “the faith” came into focus. Perhaps Jude was aware of Paul’s observation that we do not “wrestle” against ordinary forces, but our battle deals with the “spiritual wickedness in high places” (Ephesians 6:12).

The special word chosen by the Holy Spirit to speak to this struggle in Jude’s letter was epagonizomai. The core word (agonizomai) is used in the famous passage “I have fought a good fight, I have finished my course, I have kept the faith” (2 Timothy 4:7). Paul also notes what “great conflict” he felt for the church at Colosse (Colossians 2:1) and that Epaphras was “always labouring fervently” for them in his prayers (Colossians 4:12).

The object of this spiritual struggle was “the faith which was once delivered unto the saints.” Two matters are of importance in that little phrase. First, “the faith” is a specific designation used in the New Testament to incorporate the basic doctrines of the New Covenant. It does include, but does not limit itself to, the belief that results in salvation. The early churches were “established in the faith” (Acts 16:5). We are to “stand fast in the faith” (1 Corinthians 16:13) and to come to a “unity of the faith” (Ephesians 4:13).

Second, that body of doctrine was “once delivered to the saints.” Implicit in that comment is the responsibility of the Holy Spirit to “guide [the apostles] into all truth” (John 16:13). Both Old and New Testaments insist that we are not to add or subtract from the words of God’s Word. Jude’s epistle emphasizes the awful judgment that comes upon those who would distort or disdain what is “the faith.” HMM III

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November 17, 2018
Dead Works
“Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and a faith toward God.” (Hebrews 6:1)

The phrase “dead works” can be found only twice in the New Testament. In the first (our text), it refers to the deeds of the unsaved sinner from which he must turn away in salvation, while in the second, later in the same epistle, it refers to unprofitable deeds accomplished by the believer, from which we must also turn away (Hebrews 9:14).

Dead works are certainly not good works, but neither are they necessarily evil works. Rather, they are ineffective, useless acts that count for nothing. They are as different from evil or good works as wild fruit is from good fruit or bad fruit. In this analogy, while bad fruit looks unappealing and would never pass for food, wild fruit may have the appearance of good fruit but lacks flavor and nutritional value and would provide no useful function even if it were eaten. In just the same way, dead works, which may be of some humanitarian value, lack life—not stemming from proper motives and not being propelled by love (1 Corinthians 13:1-3) and thus accomplish nothing of lasting value.

The non-Christian can pridefully indulge in such works, but this must be repented of at the point of salvation. Likewise, the Christian must replace his useless dead works with good works through the power of the Spirit of the living God. “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Hebrews 9:14).

May we continually submit all our efforts to Him, recognizing that service to the living God does not entail our dead works. JDM

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November 18, 2018
The Angelic Shout
“. . . when the morning stars sang together, and all the sons of God shouted for joy?” (Job 38:7)

The phrase “shouted for joy” in this verse is actually a single word (ruwa) in the Hebrew, and it can carry a number of meanings. It is most frequently translated simply “shout,” as when the army of Joshua surrounding Jericho shouted and the walls fell down (Joshua 6:20). In Psalm 100:1, it is translated “make a joyful noise.” It can refer to a shout of alarm or shout of triumph, as well as a shout of joy, but it always refers to a loud shout. In fact, it comes from a root meaning “to split”—a noise that would split eardrums or shatter glass.

In the context of Job 38, the Lord is reminding Job and his friends of the great primeval event of creation. When the earth—which is destined eventually to house God’s throne in the eternal ages to come—was established on solid foundations (on the third day of creation), a resounding noise like mighty thunder—or, better, a gigantic angelic anthem— echoed throughout the universe. An “innumerable company of angels” (Hebrews 12:22), identified in the poetic structure of the Hebrew parallelism in our text as both “morning stars” and “sons of God,” shouted exultantly and sang in unison when the solid earth appeared.

The angels probably were created on the first day of the creation week, immediately after the creation of the universe itself. Even though Satan and other angels later rebelled against God, most of the angels still obey Him, and one day we ourselves will actually hear them singing His praises and shouting for joy when He returns to Earth (1 Thessalonians 4:16; Revelation 4:9-11; 5:11-14; Psalm 148:1-6).

Therefore, “praise ye him all his angels: praise ye him, all his hosts” (Psalm 148:2). Someday, we shall join them in a “joyful noise” at God’s throne. HMM

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November 19, 2018
Certain Men
“For there are certain men crept in unawares, who were before of old ordained to this condemnation.” (Jude 1:4)

Jude speaks severely of these “certain men” who were “before ordained” (literally “written about beforehand”) for a very specific judgment. The context relates back to the period of the Old Testament, although Jude later identifies others who are apparently active in the early churches.

A purification of 30 days was required of “certain men” who were (apparently) undertakers during the time of Moses. They were “defiled” by their contact with dead bodies according to the law but must still keep the Passover—albeit a month after the other Israelites (Numbers 9:4-11). God does not allow excuses.

Later, “certain men” among the Israelites who had apostatized and become “children of Belial” were to be destroyed, along with their city and all of their possessions, after it had been definitely determined that they had left Israel and become part of a cult community (Deuteronomy 13:13-16). God does not take prisoners!

During the time of Jeremiah’s ministry, God allowed the evil king Jehoiakim to send “certain men” down into Egypt to capture the prophet Urijah so the king could kill him (Jeremiah 26:22-23). God does allow evil men to gain the upper hand temporarily as He brings about the fulfillment of His prophetic warnings—in this case, the captivity of Judah by Babylon.

Jude speaks of “certain men” who had been “written before” (prographo) as historical examples of those among the New Testament saints who were “denying the only Lord God, and our Lord Jesus Christ” (v. 4b). Peter puts it this way: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction” (2 Peter 2:1). HMM III

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November 20, 2018
The Lord Our Shield
“But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.” (Psalm 3:3)

The beautiful metaphor of God as our shield, and our protector from evil, is used over 15 times in the book of Psalms, the first being in our text above. The very first time it is used in the Bible, however, is also the first time the word “shield” itself is used. That was the time when God assured Abram, after his battle with the armies of the northern kings: “Fear not, Abram: I am thy shield” (Genesis 15:1). This was a great comfort to Abram, there in the land of the Canaanites, where evil and enemies surrounded him on all sides.

But consider also a few of the many “shield” promises in the book of Psalms. One of the most beautiful and most uplifting is Psalm 84:11: “For the LORD God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly.”

And consider also this wonderful promise: “As for God, his way is perfect: the word of the Lord is tried: he is a buckler [same word] to all those that trust in him” (Psalm 18:30). In the same psalm appears this great testimony: “Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great” (Psalm 18:35).

Three times in Psalm 115 appears the injunction to “trust in the Lord: he is their help and their shield” (Psalm 115:9-11). Similarly, “thou art my hiding place and my shield: I hope in thy word” (Psalm 119:114).

The final reference in Psalms to the Lord as our shield is “Blessed be the LORD my strength. . . . My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me” (Psalm 144:1-2). HMM