May 17, 2012
May 17, 2012
Let the whole earth be filled with His glory. Amen and Amen. Psalm 72:19 nkjv
In our natural state, we all fall short of it (Romans 3:23).
Jesus was the radiance of it (Hebrews 1:3), and those who knew Him saw it (John 1:14).
In the Old Testament, it filled the tabernacle (Exodus 40:34–35), and the Israelites were led by it.
And we are promised that at the end of time, heaven will shine with it in splendor so great there will be no need for the sun (Revelation 21:23).
What is the “it” in all those statements above?
“It” is the glory of God. And He is amazing!
Throughout the Bible we are told that we can enjoy glimpses of God’s magnificent glory as we dwell on this earth He has created. God’s glory is described as the external display of His being. Because we cannot see God, He gives us clear pictures of His presence and His work in things like the majesty of the universe, the greatness of our salvation, and the presence of the Holy Spirit in our lives.
Today, look for God’s glory—for the evidence of His greatness. You’ll see it in nature’s beauty, a child’s laughter, and the love of others. God still fills the earth with His glory.
Thank You, heavenly Father, for the glimpse of Your glory that we see now, for the glory that we know exists in our Savior, and for the sure hope of the full knowledge of glory that we will experience in heaven.
How have you seen God’s glory in your life recently? Share it on our Facebook page at Facebook.com/ourdailybread.
We can see and enjoy the glory of God both now and forever.
In picturesque language, John describes the New Jerusalem descending as a bride prepared for her husband. The beauty of the bride is derived from a single source: God’s glory. The brilliance of the city “was like that of a very precious jewel, like a jasper, clear as crystal” (Revelation 21:11, emphasis added). The text doesn’t say that the new Jerusalem will be made from those precious stones, but that the glory of God will make the city shine like those gems. The brilliance of God’s glory gives light to the city (v. 23). In other words, God’s presence—His glory—enables the inhabitants of the city to see, both physically and spiritually. In the New Jerusalem, we will be guided by the light of God’s glory.
Stressful situations come in a variety of forms and intensities, and our earthly existence will never be completely free of them. However, the important question is, What are we going to do with our anxiety? If we let it dominate our thinking, fretfulness can become a way of life. But if we believe what the Bible says about the Lord and His care for us, then we will experience an awesome liberation from worry.
Do you sometimes doubt whether our heavenly Father really cares about the ordinary things that cause you anxiety? After all, He’s got the entire universe to run, and your issues seem so small in comparison. Consider how inconsequential birds and flowers are, yet Jesus says that the Father cares for them (Matt. 6:26). Don’t you think you are worth much more to Him than they are?
At times we let ourselves get all worked up and stressed out because we’re trying to change something that is beyond our control. Just as no one can add a single day to the length of his life, there are likewise many situations that we are powerless to alter. But the sovereign Ruler of the universe loves us and holds everything in His hands—including our stressful and seemingly out-of-control situations. Therefore, we have no reason to fret or fear.
Perhaps the biggest reason we worry is because we don’t trust the Lord. Anxiety can be a symptom of unbelief. The Bible is filled with God’s promises to provide, but so often we doubt that He will. If you can trust Him for your eternal security, can’t you also trust Him for your earthly needs?
“Whereby the world that then was, being overflowed with water, perished.” (2 Peter 3:6)
In comparing the intensity and global extent of the coming judgment of sinful mankind, “in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up” (v. 10), to the intensity of the historic judgment of sinful man at the time of the Flood (the denial of which constitutes willful ignorance, v. 5), Peter uses extraordinary language. The word “overflowed” in today’s verse translates the mighty Greek word katakluzo, from which we get our word “cataclysm.”
In the Greek New Testament, this word is only used to refer to Noah’s Flood (see Matthew 24:38-39; Luke 17:27; 2 Peter 2:5); other words were used for other, local floods (see Luke 6:48 and Revelation 12:15). Such a distinction is likewise borne out in the Old Testament. The Hebrew word for “flood” used over and over again in Genesis 6–11 is mabul (see also Psalm 29:10) and stands as qualitatively distinct from other lesser floods, both of water and figuratively of invading armies, or the Red Sea crossing.
As a matter of fact, God promised that Noah’s Flood would be different from all other water floods (Genesis 9:11) in that it was a display of God’s awful wrath on sinful mankind and the world infected by that sin.
And that is the point. “The wages of sin is death” (Romans 6:23). It always has been, always will be. God is not the sort of God who will allow sin to go unpunished. His holy nature demands the punishment of death for sin.
But just as “Noah found grace in the eyes of the LORD” (Genesis 6:8), so do believers of today. The penalty for sin is indeed death, but “the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23). JDM
The Rechabites were descendants of Jethro, and maintained a separate existence as a nation by continuing their wandering habits and dwelling only in tents.
The reasoning is very forcible. If the sons of Jonadab so exactly and continuously obeyed their father, how great was the sin of Judah in refusing to obey her God!
The Rev. Joseph Wolf, missionary in the east, thus writes:—”On my arrival in Mesopotamia, some Jews that I saw there pointed me to one of the ancient Rechabites. He stood before me, wild like an Arab, holding the bridle of his horse in his hand. I showed him the Bible in Hebrew and Arabic, which he was much rejoiced to see, as he could read both languages, but had no knowledge of the New Testament. After having proclaimed to him the tidings of salvation, and made him a present of the Hebrew and Arabic Bibles and Testaments, I asked him, ‘Whose descendant are you?’ ‘Mousa,’ said he, boisterously, ‘is my name, and I will show you who were my ancestors; on which he immediately began to read from the fifth to the eleventh verse of Jeremiah 35. ‘Where do you reside’? said I.
‘At Mesha, now called Mecca, in the deserts around those places. We drink no wine, and plant no vineyard, and sow no seed; and. live in tents, as Jonadab our father commanded us. Hobab was our father too. Come to us, and you will find us sixty thousand in number; and you see thus the prophecy has been fulfilled.’ ‘Therefore thus saith the Lord of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me for ever;’ and saying this, Mousa the Rechabite mounted his horse and fled away, and left behind a host of evidence in favour of sacred writ.”
O that God’s children here below,
Might thus his laws fulfil,
And each, where God has placed him, know
And do his holy will.
Guide us, O Lord, by grace divine,
That we may never stray;
May Christ our Sun, for ever shine,
Upon our heavenward way.
With one consent let all the earth
To God their cheerful voices raise;
Glad homage pay with awful mirth,
And sing before him songs of praise.
Convinced that he is God alone,
From whom both we and all proceed
We, whom he chooses for his own,
The flock that he vouchsafes to feed.
For he’s the Lord, supremely good,
His mercy is for ever sure;
His truth, which always firmly stood,
To endless ages shall endure.
What though no flowers the fig-tree clothe,
Though vines their fruit deny,
The labour of the olive fail,
And fields no meat supply:
Though from the fold, with sad surprise,
My flock cut off I see;
Though famine pine in empty stalls,
Where herds were wont to be;
Yet in the Lord will I be glad,
And glory in his love;
In him I’ll joy, who will the God
Of my salvation prove.
God is the treasure of my soul;
The source of lasting joy;
A joy which want shall not impair,
Nor death itself destroy.
The Lord, the Judge, before his throne
Bids the whole world draw nigh;
The nations near the rising sun,
And near the western sky.
No more shall bold blasphemers say,
“Judgment will ne’er begin;”
No more abuse his long delay
To impudence and sin.
Thron’d on a cloud our God shall come,
Bright flames prepare his way;
Thunder and darkness, fire and storm,
Lead on the dreadful day.
O Zion, when I think on thee,
I wish for pinions like the dove,
And mourn to think that I should be
So distant from the place I love.
But yet we shall behold the day,
When Zion’s children shall return;
Our sorrows then shall flee away,
And we shall never, never mourn.
The hope that such a day will come,
Makes e’en the captives’ portion sweet;
Tho’ now we wander far from home,
In Zion soon we all shall meet.
But unto the Son he saith, Thy throne, O God, is for ever and ever. (Hebrews 1:8)
The more we study the words of our Lord Jesus Christ when He lived on earth among us, the more certain we are about who He is.
Some critics have scoffed: “Jesus did not claim to be God. He only said He was the Son of Man.”
It is true that Jesus used the term, “Son of Man” frequently. But He testified boldly, even among those who were His sworn enemies, that He was God. He said with great forcefulness that He had come from the Father in heaven and that He was equal with the Father.
Bible-believing Christians stand together on this. They may differ about the mode of baptism, church polity or the return of the Lord. But they agree on the deity of the eternal Son. Jesus Christ is of one substance with the Father—begotten, not created (Nicene Creed). In our defense of this truth we must be very careful and old—belligerent, if need be!
Christ is the brightness of God’s glory, and the express image of God’s Person!
“I will not leave you comfortless: I will come to you.” John 14:18
He left us, and yet we are not left orphans. He is our comfort, and He is gone; but we are not comfortless. Our comfort is that He will come to us, and this is consolation enough to sustain us through His prolonged absence. Jesus is already on His way: He says, “I come quickly”: He rides post-haste toward us. He says, “I will come”: and none can prevent His coming, or put it back for a quarter of an hour. He specially says, “I will come to you”; and so He will. His coming is specially to and for His own people. This is meant to be their present comfort while they mourn that the Bridegroom doth not yet appear.
When we lose the joyful sense of His presence we mourn; but we may not sorrow as if there were no hope. Our Lord in a little wrath has hid Himself from us for a moment; but He will return in full favor. He leaves us in a sense, but only in a sense. When He withdraws, He leaves a pledge behind that He will return. O Lord, come quickly! There is no life in this earthly existence if thou be gone. We sigh for the return of thy sweet smile. When wilt thou come unto us? We are sure thou wilt appear; but be thou like a roe, or a young hart. Make no tarrying, O our God!