Morning
"Sanctified by God the Father."
Jude 1
"Sanctified in Christ Jesus."
1 Corinthians 1:2
"Through sanctification of the Spirit."
1 Peter 1:2
Mark the union of the Three Divine Persons in all their gracious acts. How unwisely do those believers talk who make preferences in the Persons of the Trinity; who think of Jesus as if he were the embodiment of everything lovely and gracious, while the Father they regard as severely just, but destitute of kindness. Equally wrong are those who magnify the decree of the Father, and the atonement of the Son, so as to depreciate the work of the Spirit. In deeds of grace none of the Persons of the Trinity act apart from the rest. They are as united in their deeds as in their essence. In their love towards the chosen they are one, and in the actions which flow from that great central source they are still undivided. Specially notice this in the matter of sanctification. While we may without mistake speak of sanctification as the work of the Spirit, yet we must take heed that we do not view it as if the Father and the Son had no part therein. It is correct to speak of sanctification as the work of the Father, of the Son, and of the Spirit. Still doth Jehovah say, "Let us make man in our own image after our likeness," and thus we are "his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." See the value which God sets upon real holiness, since the Three Persons in the Trinity are represented as co-working to produce a Church without "spot, or wrinkle, or any such thing." And you, believer, as the follower of Christ, must also set a high value on holiness--upon purity of life and godliness of conversation. Value the blood of Christ as the foundation of your hope, but never speak disparagingly of the work of the Spirit which is your meetness for the inheritance of the saints in light. This day let us so live as to manifest the work of the Triune God in us.
Evening
"His heavenly kingdom."
2 Timothy 4:18
Yonder city of the great King is a place of active service. Ransomed spirits serve him day and night in his temple. They never cease to fulfil the good pleasure of their King. They always "rest," so far as ease and freedom from care is concerned; and never "rest," in the sense of indolence or inactivity. Jerusalem the golden is the place of communion with all the people of God. We shall sit with Abraham, Isaac, and Jacob, in eternal fellowship. We shall hold high converse with the noble host of the elect, all reigning with him who by his love and his potent arm has brought them safely home. We shall not sing solos, but in chorus shall we praise our King. Heaven is a place of victory realized. Whenever, Christian, thou hast achieved a victory over thy lusts--whenever after hard struggling, thou hast laid a temptation dead at thy feet--thou hast in that hour a foretaste of the joy that awaits thee when the Lord shall shortly tread Satan under thy feet, and thou shalt find thyself more than conqueror through him who hath loved thee. Paradise is a place of security. When you enjoy the full assurance of faith, you have the pledge of that glorious security which shall be yours when you are a perfect citizen of the heavenly Jerusalem. O my sweet home, Jerusalem, thou happy harbour of my soul! Thanks, even now, to him whose love hath taught me to long for thee; but louder thanks in eternity, when I shall possess thee.
"My soul has tasted of the grapes,
And now it longs to go
Where my dear Lord his vineyard keeps
And all the clusters grow.
"Upon the true and living vine,
My famish'd soul would feast,
And banquet on the fruit divine,
An everlasting guest."
Zacchaeus
[Zăcchae'us] - pure or justified.
The Man Who Overcame Obstacles
Zacchaeus was the wealthy man of Jerusalem who gathered revenue for the Roman government, but who became a disciple of Christ (Luke 19:1-10). A "chief publican," Zacchaeus might have been of a higher grade than Matthew.
Although not one of Christ's expected converts, Zacchaeus had heard much about Christ and was determined to see Him for himself. When ultimately Christ came his way there were two obstacles in his way - the crowd, and his own short stature. But he quickly overcame both hindrances.
I. The crowd. It is strange that those who were enthusiastic about Christ were the very people blocking Zacchaeus'view. What a lesson for our hearts can be gleaned from this fact!
II. The short stature. The other difficulty was Zacchaeus himself. His native hindrance was his small stature, which he quickly overcame. Up the tree he climbed and had the best view of Jesus that day. If we would see Jesus we too must scramble higher than ourselves.
III. The call to discipleship. Our Lord called Zacchaeus down and invited Himself to his house. Zacchaeus was a sinner and Christ saved him. Quickly Zacchaeus revealed the depth of his surrender to his newly found Master. There came an immediate and generous restitution.
Today's reading: Psalm 4-6, Acts 17:16-34 (NIV)
View today's reading on Bible GatewayToday's Old Testament reading: Psalm 4-6
For the director of music. With stringed instruments. A psalm of David.
1 Answer me when I call to you,
my righteous God.
Give me relief from my distress;
have mercy on me and hear my prayer.
2 How long will you people turn my glory into shame?
How long will you love delusions and seek false gods?
3 Know that the LORD has set apart his faithful servant for himself;
the LORD hears when I call to him.
4 Tremble and do not sin;
when you are on your beds,
search your hearts and be silent.
5 Offer the sacrifices of the righteous
and trust in the LORD....
...read the rest on Bible Gateway
Today's New Testament reading: Acts 17:16-34
In Athens
16 While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols. 17 So he reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there. 18 A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, "What is this babbler trying to say?" Others remarked, "He seems to be advocating foreign gods." They said this because Paul was preaching the good news about Jesus and the resurrection. 19 Then they took him and brought him to a meeting of the Areopagus, where they said to him, "May we know what this new teaching is that you are presenting? 20 You are bringing some strange ideas to our ears, and we would like to know what they mean." 21 (All the Athenians and the foreigners who lived there spent their time doing nothing but talking about and listening to the latest ideas.)
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WHY, WHY, WHY, OH GOD?And I asked "why, why, why, oh God? Why did it have to be only my sister who was killed on the patrol that day?" -20-year-old female American soldier speaking at her twin sister's funeral. It is the mystery that always seems to move further from our reach the more we reach out for an answer. The issue you bristle at hearing. The question you can't help but ask. Why do bad things happen to innocent people? Years ago I would have responded to this question differently than I do today. Like most questions, I assumed this one was a blank needing to be filled in, a query looking for the most biblical and reasonable solution that can be offered. And while that is partly true, it is obvious that for many who voice these words, it is not a question at all. It is a cry of anguish. It is the way people say, "I am hurting so badly, and I just don't understand it." No matter what "answer" someone gives to the problems of pain and evil, suffering people are still left with the gap of what or whom they have lost. Answers don't replace people. The question is not one of philosophy, but of personal need: "Why, oh why, does this have to be?" Or, as the Psalms so often say, "How long, O Lord?" I've been asked many times by someone in a severe crisis, "Why?" The blank expression, the lines etched deeply in the face, the wide, searching eyes all echo the question. No matter what "explanation" I offer, the emptiness in the face doesn't disappear. It is like pouring water into a bucket with holes in it. The one thing that does seem to "take" is the truth that God is with us. And sometimes we are more aware of that when we are suffering than at any other time. How can we explain that the people who suffer the most are usually driven not toward the black hole of skepticism, but toward God? The parent who loses a child, the worker who loses a job, the young woman whose doctor tells her she has to come back for a biopsy-how frequently these people cry out to God in their distress, their pain not taken as proof that no one above is listening, but as the occasion to believe all the more, to pray that most solemn of prayers: "Have mercy on me, O Lord." Philip Yancey quotes Scottish theologian James Stewart on this point, "It is the spectators, the people who are outside, looking at the tragedy, from whose ranks the skeptics come; it is not those who are actually in the arena and who know suffering from the inside. Indeed, the fact is that it is the world's greatest sufferers who have produced the most shining examples of unconquerable faith." Some people have looked for a common-sense, real-life kind of answer, and have thus wondered, "Maybe God isn't good, or maybe God isn't almighty." The first "solution" proposes that bad things happen because God can simply do whatever he wishes, and it just doesn't matter that it seems bad to us. The second is to say that God would like to prevent bad things from happening, but that he is just not able to do it-perhaps not even God is able to keep up with all the chaos in the world. If only God had one war to deal with at a time... But most of us realize that to give up on God's goodness or his greatness is to believe in an utterly different kind of God. Not God at all, really. But this is not what Job or Jeremiah or David meant in the Old Testament when out of the pits of their distress they asked, "Aren't you good, O God?" In their most honest prayers (intentionally left there as markers in Holy Scripture so that we can know that God would rather have us say anything than stay silent) these sufferers were simply saying, we know, God, that the evil things that happen are so contradictory to who you are, such a violation of what you stand for-please reassure us that you are in fact the Good God. Another misleading solution is to simply believe that God is not. But atheism has always been and always will be a cheap answer. Augustine pointed out that if you ask, "If there is a God, why is there so much evil?" then you also have to ask, "If there is no God, why is there so much good?" Atheism solves nothing. It offers no comfort, takes away no pain, provides no hope. The only comfort it provides is an act of supposed resignation that says, you should have known all along you are only dust. Forget God, and the Genesis breath that turns dust into man. Others have tried to suggest that maybe the solution to the problem of pain is that suffering is illusory. It deals with pain by saying we only think we experience pain. The religion founded by Mary Baker Eddy, Christian Science, teaches this. Yet, Mrs. Eddy did die. The idea that suffering is an illusion flies in the face of common experience. Even if it is an illusion, the illusion hurts a lot. There is still a problem. Excerpt from Putting the Pieces Back Together: How Real Life and Real Faith Connect. Free DVD available now.
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