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.
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—
“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
Nahum prophesied against Nineveh, the capital of Assyria, while that empire was still at the height of its power, in the mid-seventh century B.C. The prophet, a citizen of Judah, predicted the city’s fall and vividly described the manner in which it was actually taken. This brief book reminds us that God is the God of vengeance as well as love. Though God is gracious, He does not spare the wicked.
“He has showed you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8).One day God’s kingdom will fill the earth. Until then we who know the Lord can live as citizens of that kingdom, our lives demonstrating our allegiance to King Jesus.
Background
God’s kingdom.
The biblical concept of a kingdom differs from the modern view. We tend to think of a kingdom as a location: a land with borders, within which a common language is spoken. In the Old Testament, a “kingdom” is a sphere within which the will of a king is supreme. In one sense the entire universe is God’s kingdom, for He is its Maker and ultimate authority. Yet ever since Satan’s fall the universe has been a kingdom in rebellion against its rightful Ruler, just as ever since Adam’s fall earth has been a rebellious planet. Yet the Bible reveals the God who gently and lovingly seeks to win back earth’s rebels. God spoke to Abraham, and gave Abraham promises broad enough to cover all his seed. God exercised His power to free Abraham’s children, the Jewish people, from servitude in Egypt, and bring them to the land He had promised their forefathers. And God gave them a Law, to teach Israel the way of love—to show them how to live with Him as their King, by voluntarily submitting to His will. Micah portrayed a people who had abandoned covenant life and refused to live with God as their King. Yet in this third sermon Micah reminded Israel and us of three great truths. God is still King, and God’s people can still choose that simple lifestyle that is His will for His own. God is still King, and even in a rebellious society, an individual can maintain his citizenship in God’s kingdom. And God will be King over the whole earth. Ultimately His sovereignty will be acknowledged by all, and the whole world will be the kingdom of our God.
Overview
Micah stated God’s case against Israel (6:1–8) and announced God’s sentence (vv. 9–16). He lamented the breakdown of covenant life (7:1–6), yet lived in hope (vv. 7–10) of God’s ultimate victory (vv. 11–20).
Understanding the Text
“The Lord has a case against His people” Micah 6:1–5. Micah pictured the mountains of Israel, those eternal witnesses to the historic story of redemption, as judges, who hear God state His case against Israel. The question God asked Israel, “How have I burdened you?” (v. 3) might be paraphrased, “What have I done to make you fed up with obeying Me?” What had God done? Oh, all God had done was to be faithful to His covenant obligations as Israel’s Ruler to protect His people. God redeemed Israel from the land of their slavery, provided a great leader in Moses, protected them from their enemies, and brought them safely through the wilderness to the Promised Land (vv. 4–5). Whenever Israel, or you and I, stray from the Lord, we can’t blame Him. God is utterly faithful to His people, fully committed to His covenant promises. If we become estranged from God, we can be sure of one thing. It wasn’t God who moved away from us. It was we who moved away from Him! “With what shall I come before the Lord?” Micah 6:6–7 What did this faithful God want from His people? Micah, taking the part of Israel, used irony to sum up what they had been willing to give Him: burnt offerings. Thousands of rams. Even, as the pagans, their own children. What a travesty. Israel had responded to God’s love by practicing a religion of externals, a religion of ritual. It had even corrupted that religion by violating God’s express will and offering child sacrifices. God our King is no more satisfied today with mere religion than He was in Old Testament times. God has been faithful to us. He wants us to respond to Him from the heart, and to be faithful to what He as king has told us He desires. “He has showed you, O man, what is good” Micah 6:8. When my father died, I chose this text for his funeral service. My dad had no special claim to fame. He was a rural mail carrier for over 30 years, a Justice of the Peace for another 10, and an enthusiastic fisherman. He had a dry sense of humor, twinkling eyes, a fine memory and speaking voice, and a quiet faith he seldom spoke about but never hid. Everyone who knew Dad respected him, but I suspect few thought of him as someone special. That’s why I chose this Micah text for his funeral. I’ve had the chance to meet and know some of the “greats” of our faith. And I appreciate them. But Dad represents to me the loyal citizen of God’s kingdom, who, untainted by fame, responds to the Lord in the simplest and yet most beautiful of ways. What does God require? Religious rituals? Thousands of sacrifices? No, He’s shown us what is good. What God our King asks is simply that in honor of Him we act justly, love mercy, and walk humbly with our God. You and I may never make the list of Christian greats here on earth. But far more important than that is to be found on the role of those citizens of God’s kingdom who respond wholeheartedly to the will of our King, and show it in a simple lifestyle of justice, mercy, and humility. “I have begun to destroy you” Micah 6:9–16. The verdict was rendered in God’s favor. He had been faithful as Israel’s King. Israel has rebelled against His will. Justice and mercy are mocked in Israel, and humility was a joke (vv. 10–12). God is King, and such violations of His will will surely be punished. The graphic description of Israel’s punishment in these verses reminds us that God is a great King. Rebellion against Him must, and surely will be, put down. “What misery is mine!” Micah 7:1–2 Micah now expressed, not the misery of Israel, but the misery of a godly individual in a corrupt society. His first cry was one of loneliness. He looked desperately for “the godly” with whom he might have fellowship. But the land was as barren of godly persons as a field that has been thoroughly harvested is barren of fruit to satisfy one’s hunger. Each of us has a basic need for fellowship with other believers. We need the mutual support. We need to know that we are not alone in our commitment to the Lord. If you want to grow in your relationship to God and as a Christian, perhaps your first priority should be to bond with Christian friends who share your commitment and desires. “Do not trust a neighbor” Micah 7:3–6. A society in rebellion against God, as the soci- ety Micah described here, corrupts relationships. Bonding can take place between the godly, because those who deal in justice, mercy, and humility can be trusted to care about others. But in a society where these qualities are lacking, the individual experiences isolation and alienation. The members of a corrupt society know they cannot trust themselves, and thus can trust no one else. What an awful way to live: to “put no confidence in a friend” and “even with her who lies in your embrace be careful of your words.” It is not only right to live as loyal citizens of God’s kingdom. It is the only way to live happily. “Though I sit in darkness, the Lord will be my light” Micah 7:7–13. Micah had looked for godly people with whom to bond, and found none. He found only enemies, who gloated over the apparent failure of his predictions of doom to come true. And so Micah asked a question millions have asked through the ages. How does the godly person, who seeks to live as a citizen of God’s kingdom while traveling through Satan’s world, survive? Micah said simply, “As for me, I watch in hope for the Lord, I wait for God my Saviour; my God will hear me” (v. 7). Though we sit in darkness now, we can see the light that is beginning to appear on history’s far horizon. God is coming, and when He appears all the kingdoms of this world will become the kingdom of our God and of His Christ. What gives us hope despite present darkness is the certainty that God’s day will dawn. As Micah said, looking forward to a restored Israel, “The day for building your walls will come” (v. 11). “Shepherd your people with your staff” Micah 7:14–15. When God the King does come He will display His power. This is the significance of shepherding “with your staff.” The staff was a sturdy stick carried by the shepherd. It not only aided him in walking over rough ground, but also served as a weapon to beat off wild animals that would attack his sheep. When God the King comes, He will protect His own. He will use His staff, parallel with “wonders” (miracles; acts of power like the plagues that struck ancient Egypt) in verse 15, to crush every enemy of His people. It’s good to remember that God is King. He merits our allegiance. But as sovereign Lord He has ultimate power. One day He will use it for His own, against all our enemies. How good it will be then to be good citizens of His kingdom, not rebels against His rule. “They will turn in fear to the Lord our God” Micah 7:16–17. The display of God’s power will convince even a hostile world that He is King. Deprived of their power, the nations will at last turn to Him.
DEVOTIONAL
God Will Be God(Micah 7)
It’s not easy to say, when we feel as alone and helpless as Micah obviously did, “I watch in hope for the Lord” (v. 7). Micah—like experiences aren’t as unusual as they may seem. More than one Christian in our cities feels the same anguish Micah expressed. More than one feels alone (vv. 1–2). More than one feels surrounded by a violence and corruption with which he or she simply can’t cope (vv. 3–6). The promise of our King’s coming exists, but to many that day seems so far off. So unreal. What keeps our hope alive in hopeless situations? Micah closed his book with a simple explanation. Our hope is kept alive by the simple fact that God is God. His nature, His character, is the firm ground on which our hope is built. It is because God is who He is that we know all will be well. Who is He? Listen to Micah’s words. “Who is a God like You, who pardons sin and forgives the transgression of the remnant of His inheritance? You do not stay angry forever but delight to show mercy. You will again have compassion on us; You will tread our sins underfoot and hurl all our iniquities into the depths of the sea. You will be true to Jacob, and show mercy to Abraham, as You pledged on oath to our fathers in days long ago” (vv. 18–20). So when you’re feeling down or defeated, read these words of Micah again and again. And remember, God will be God. And because He will be who He is, you and I can watch in hope for Him to act.
Personal Application
God’s character is our guarantee of good things ahead.
Quotable
“If the Lord be with us, we have no cause of fear. His eye is upon us, His arm over us, His ear open to our prayer—His grace sufficient, His promise unchangeable.”—John Newton
This is my personal collection of thoughts and writings, mainly from much smarter people than I, which challenge me in my discipleship walk. Don't rush by these thoughts, but ponder them.
Milo 