Milo

April 29
WORTHY IS THE LAMB
Words and Music by Don Wyrtzen, 1942–
You are worthy, our Lord and God, to receive glory and honor and power, for You created all things, and by Your will they were created and have their being. (Revelation 4:11)
Come, let us join our cheerful songs with angels round the throne;
Ten thousand thousand are their tongues, but all their joys are one.
“Worthy the Lamb that died,” they cry, “to be exalted thus.”
“Worthy is the Lamb,” our lips reply “for He was slain for us.”
The whole creation joins as one to bless the sacred Name
Of Him that sits upon the throne, and to adore the Lamb.
—Isaac Watts
Heaven will be a place of great singing as we join voices with the angels and saints of the ages in praising the One who made it all possible.
This popular contemporary hymn is based directly on a text of Scripture that could well be the believers’ theme throughout eternity:
Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. (Revelation 5:12)
Don Wyrtzen, author and composer of this hymn and one of the outstanding gospel song writers of our day, recalls:
In 1970, I was in Mexico City assisting evangelist Luis Palau conduct a series of crusades. Because the messages were in Spanish, I spent the time during the sermons writing new songs. One day I became particularly impressed with the great truth of Revelation 5:12, and I thought how effective this verse could be, if only the proper music was used to enhance it. I thought about the music used in the secular song “The Impossible Dream” and decided that a similar musical style would work well with these words. God has used this song to bless and inspire His people during these past years perhaps more than any other work I have been privileged to write, for which I will be eternally grateful to Him.

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Worthy is the Lamb that was slain, worthy is the Lamb that was slain, worthy is the Lamb that was slain, to receive: Power and riches and wisdom and strength, honor and glory and blessing! Worthy is the Lamb, worthy is the Lamb, worthy is the Lamb that was slain, worthy is the Lamb!

For Today: John 1:29; 1 Peter 1:18, 19; Revelation 5:6–13; 13:8; 17:14

What is your response to the resurrected and now reigning Christ? Are you living daily in the awareness of His life-giving power? Are you joyfully anticipating the day when you will join the heavenly chorus extolling the One who alone is worthy of all praise? Why not begin even now?

April 28
WERE YOU THERE?
Spiritual
It was the third hour when they crucified Him. (Mark 15:25)
Folk songs are generally described as songs of which the origins have been lost but which express the heartfelt traditions and experiences of a particular culture or people. Therefore, they become greatly cherished by each succeeding generation.
The Negro spirituals represent some of the finest of American folk music. These songs are usually a blending of an African heritage, harsh remembrances from former slavery experiences, and a very personal interpretation of biblical stories and truths. They especially employ biblical accounts that give hope for a better life—such as the prospects of heaven. They symbolize so well the attitudes, hopes and religious feeling of the black race in America.
To better understand a Negro spiritual, one must feel even as a black singer does that he or she is actually present and very much involved in the event itself. The event being sung—in this case the story of Christ’s suffering, death, and ultimate resurrection—becomes a very intensely emotional experience. It is told with much feeling and freedom of spirit, generally without any instrumental accompaniment.
The lesson for each of us to learn from a Negro spiritual like this is that truths such as the redemptive work of Christ must have much more than just our mental assent. The biblical account must become a very personal conviction in our lives, and our very souls should be gripped by its emotional power.
Were you there when they crucified my Lord?
Were you there when they nailed Him to the tree?
Were you there when they pierced Him in the side?
Were you there when they laid Him in the tomb?
Were you there when God raised Him from the dead?
Sometimes I feel like shouting glory, glory, glory! When I think how God raised Him from the dead!

For Today: Isaiah 53:4–12; Matthew 20:28; 1 Peter 2:24; Revelation 1:5, 6

Imagine yourself standing at the foot of the cross when Christ was tortured and crucified. Then place yourself outside the empty tomb when the angelic announcement “He is not here … ” was given. Try to relive the emotional feelings that would have been yours. Allow this song to minister to you as you go through the day—

April 27
ABIDE WITH ME
Henry F. Lyte, 1793–1847
But they constrained Him, saying, “Abide with us: for it is toward evening, and the day is far spent.” And He went in to tarry with them. (Luke 24:29 KJV)
Yes, life is like the Emmaus road, and we tread it not alone
For beside us walks the Son of God, to uphold and keep His own.
And our hearts within us thrill with joy at His words of love and grace,
And the glorious hope that when day is done we shall see His blessed face.
—Avis Christiansen
The author of this text, Henry F. Lyte, was an Anglican pastor. Though he battled tuberculosis all of his life, Lyte was known as a man strong in spirit and faith. It was he who coined the phrase “it is better to wear out than to rust out.”
During his later years, Lyte’s health progressively worsened so that he was forced to seek a warmer climate in Italy. For the last sermon with his parishioners at Lower Brixham, England, on September 4, 1847, it is recorded that he nearly had to crawl to the pulpit. His final words made a deep impact upon his people when he proclaimed, “It is my desire to induce you to prepare for the solemn hour which must come to all, by a timely appreciation and dependence on the death of Christ.”
Henry Lyte’s inspiration for writing “Abide with Me” came shortly before his final sermon, while reading from the account in Luke 24 of our Lord’s appearance with the two disciples on their seven mile walk from Jerusalem to the village of Emmaus on that first Easter evening. How the hearts of those discouraged disciples suddenly burned within them when they realized that they were in the company of the risen, the eternal Son of God!
Abide with me—fast falls the eventide. The darkness deepens—Lord, with me abide; when other helpers fail and comforts flee, help of the helpless, O abide with me!
Swift to its close ebbs out life’s little day; earth’s joys grow dim; its glories pass away; change and decay in all around I see—O Thou who changest not, abide with me!
I need Thy presence ev’ry passing hour—What but Thy grace can foil the tempter’s pow’r? Who like Thyself my guide and stay can be? Thru cloud and sunshine, O abide with me.
Hold Thou Thy word before my closing eyes. Shine thru the gloom and point me to the skies; heav’n’s morning breaks and earth’s vain shadows flee—In life, in death, O Lord, abide with me.

For Today: Psalm 139:7–12; Luke 24:13–35; 1 John 3:24

Relive the thrill expressed by the two Emmaus disciples when their spiritual eyes were opened and they first realized that they were in the presence of their risen Lord. Use this hymn to help—

April 26
BECAUSE HE LIVES
Gloria Gaither, 1942–
William J. Gaither, 1936–
Because I live, you also will live. (John 14:19)
Christ’s resurrection is our guarantee of at least two basic truths: First, He has the power to give His life to us and to bring us ultimately to glory to reign with Him forever. And second, His resurrection makes it possible for Him to live in our hearts and to be an integral part of our daily living.
For the past two decades the music of Gloria and Bill Gaither has greatly enriched evangelical hymnody. But the song that has especially highlighted the Gaither’s ministry is one that reflects their own philosophy—the resurrection principle in the daily routines of life—“Because He Lives.” Bill Gaither recalls the circumstances that prompted the writing of this favorite:
We wrote “Because He Lives” after a period of time when we had had a kind of dry spell and hadn’t written any songs for a while … Also at the end of the l960’s, our country was going through some great turmoil with the height of the drug culture, and the whole “God is Dead” theory was running wild in our country. Also it was the peak of the Vietnam war. During that time our little son was born— at least Gloria was expecting him. I can remember at the time we thought, “Brother, this is really a poor time to bring a child into the world.” At times we were even quite discouraged by the whole thing. And then Benjy did come. We had two little girls whom we love very much, but this was our first son, and so that lyric came to us, “How sweet to hold our new-born baby and feel the pride and joy he gives, but better still the calm assurance that this child can face uncertain days because Christ lives.” And it gave us the courage to say, “Because Christ lives we can face tomorrow” and keep our heads high.

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God sent His son—they called Him Jesus; He came to love, heal and forgive; He lived and died to buy my pardon; an empty grave is there to prove my Savior lives.
How sweet to hold a new-born baby and feel the pride and joy he gives; but greater still the calm assurance: This child can face uncertain days because Christ lives.
And then one day I’ll cross the river; I’ll fight life’s final war with pain; and then, as death gives way to victory, I’ll see the lights of glory—and I’ll know He lives.
Chorus: Because He lives I can face tomorrow, because He lives all fear is gone; because I know He holds the future and life is worth the living—just because He lives.

For Today: John 6:40; Colossians 3:3, 4; 2 Timothy 1:10; 1 John 5:11

Live in the joyous confidence that the living, victorious Christ is guiding your life. Carry this musical truth with you as you go—

Nahum

JULY 6

Reading 187

AGAINST NINEVEH Nahum 1–3

“The Lord is a jealous and avenging God; the Lord takes vengeance and is filled with wrath. The Lord takes vengeance on His foes and maintains His wrath against His enemies” (Nahum 1:2).Any view of God that does not take into account His wrath is a distorted view. But rightly understood, even the doctrine of the wrath of God is a comfort to His saints.

Overview

God’s wrath takes the form of a judicial judgment of sinners (1:1–14) that exempts His own (v. 15). The destruction of Nineveh (2:1–3:17), proud capital of wicked Assyria, demonstrates God’s judicial vengeance (vv. 18–19).

Understanding the Text

“The Lord takes vengeance on His foes” Nahum 1:1–8. When we think about the wrath of God, or divine vengeance, it’s helpful to remember that vengeance is directed against God’s foes. Nahum described God as “slow to anger,” but reminds us that He will “not leave the guilty unpunished.” God’s wrath, or vengeance, is linked with a judicial act. It is the right thing for God to punish the wicked. In fact, it is just as right for Him to punish the wicked as it is for Him to care “for those who trust in Him.” Let’s not make the mistake of thinking that vengeance somehow goes against God’s character. As Nahum said, “The Lord is good” (v. 7). Yet “goodness” not only stands in contrast with evil, it stands against evil! If God were not willing to take vengeance on the wicked, and to treat them as objects of His wrath, God would not be good. “One . . . who plots evil against the Lord” Nahum 1:9–15. The Ninevite who plotted evil against the Lord and counseled “wickedness” is identified in Nahum 3:18 as “the king of Assyria.” It is likely that the specific reference is to Sennacherib, the most aggressive of Assyrian conquerors, who according to Assyrian records devastated some 47 fortified cities in Judah in 701B.C An important principle is alluded to in this passage. God had used Assyria to afflict Judah (1:12). But the Assyrians remained responsible for their motives and actions. Assyria did not attack Judah as a conscious response to the known will of God. In fact, the Assyrian attack was evidence of plotting evil against God! We see that clearly in the ridicule directed against the Lord by the Assyrian field commander who called for Jerusalem’s surrender (see Isa. 36). The principle this illustrates is: God can and does use the evil acts of wicked men to accomplish His own purposes. But God does not cause the wicked to do evil. Thus the wicked remain responsible for the evil they do. So God declared through His prophet, “The Lord has given a command concerning you, Nineveh. . . . I will prepare your grave, for you are vile.” This is to be the fate of all who plot and do evil (see DEVOTIONAL). “The river gates are thrown open” Nahum 2:1–3:1. The rest of the Book of Nahum is given over to four different descriptions of the fall of Nineveh. Undoubtedly the most significant is the description of the opening of river gates and subsequent flooding and fire in the city. Nineveh was situated on three rivers, with a canal system that directed waters to its different districts. Once the suburbs of Nineveh were taken, these canal gates (as bab-nari, “gate of the river” may indicate) could be thrown open, and the city defenses flooded. As the walls of the palace collapsed, enemy soldiers swarmed into the city and plundered it. What a destiny for the capital of an empire that had pillaged the world. All the treasures that had been assembled were taken. “She is pillaged, plundered, stripped!” (2:10) and all those who had struck terror into helpless victims were rendered helpless themselves. “Hearts melt, knees give way, bodies tremble, every face grows pale” (v. 10). God was against Nineveh. In His wrath He had decreed her destruction and, therefore, her destruction was sure. Woe, then, “to the city of blood” (3:1). ” ‘I am against you,’ declares the Lord” Nahum 3:2–17. Three additional descriptions of Nineveh’s fall are contained in these verses (vv. 2–7, 8–11, 12–17). Together they are intended to drive home the horror of that day, and to portray as graphically as possible the implications of the wrath of God. There is no vision of mercy here. Only visions of death and blood. These are awesome images that bring home the reality of the wrath of God. Images that help us see that “God’s vengeance” is no abstract theological concept, but a terror that hangs over the head of the wicked, whether they are aware of it or not. “Who has not felt your endless cruelty?” Nahum 3:18–19 Again the prophet reminds us that the vengeance described in his book was decreed as a judicial act. All that came to the Assyrians was what they had earned by their own acts. The wrath of God is never capricious. Never a careless outbreak of anger. God, the Judge, has determined a punishment that is just.

DEVOTIONAL

Leaving the Guilty Unpunished(Nahum 1)

Seeing God as the God of vengeance, who is filled with wrath, is more than a little disquieting. But it’s important if we are to have an adequate concept of God, and if we are to deal appropriately with crime in our society. That’s what’s so impressive about this first chapter of Nahum. The prophet said, without qualification, “The Lord is good” (v. 7). But at the same time said, “The Lord is a jealous and avenging God; the Lord takes vengeance and is filled with wrath. The Lord takes vengeance on His foes” (v. 2). What puts Nahum’s vision of God in perspective is the fact of saying, “The Lord will not leave the guilty unpunished” (v. 3). Reading it, we realize that the wrath of God, and the vengeance of God, are judicial concepts. God the good must and will stand against evil. God the good must and will punish the guilty. This is a lesson our society desperately needs to learn. Criminals should be charged and punished, not to “rehabilitate” them, or even to “get them off the streets.” Crime should be punished because a state, like God, must take the side of what is righteous and good. And when a person does evil, it is good for society, as it is good for God, to take vengeance. It’s true that expressions of God’s wrath never go astray, as human expressions of judicial wrath may and all too often do. Yet the principle is clear. Human beings are responsible for the wicked deeds they do. And it is right that those who do evil suffer punishment for their crimes.

Personal Application

Save your sympathy for the victim, not the criminal.

Quotable

“A modern society that outlaws the death penalty does not send a message of reverence for life, but a message of moral confusion. When we outlaw the death penalty, we tell the murderer that, no matter what he may do to innocent people in our custody and care, women, children, old people, his most treasured possession, his life, is secure. We guarantee it—in advance. Just as a nation that declares that nothing will make it go to war finds itself at the mercy of warlike regimes, so a society that will not put the worst of its criminals to death will find itself at the mercy of criminals who have no qualms about putting innocent people to death.”—Patrick J. Buchanan