April 5 I GAVE MY LIFE FOR THEE Frances R. Havergal, 1836–1879 And He died for all, that those who live should no longer live for themselves but for Him who died for them and was raised again. (2 Corinthians 5:15) A vivid painting of Christ, wearing His crown of thorns as He stands before Pilate and the mob, is displayed in the art museum of Dusseldorf, Germany. Under the painting by Sternberg are the words, “This have I done for thee; what hast thou done for Me?” When Frances Havergal viewed the painting during a visit to Germany, she was deeply moved. As she gazed at it in tears, she scribbled down the lines of this hymn text on a scrap of paper. After returning to her home in England, she felt the poetry was so poor that she tossed the lines into a stove. The scorched scrap of paper amazingly floated out of the flames and landed on the floor, where it was found by Frances’ father, Rev. William Havergal, an Anglican minister, a noted poet, and a church musician. He encouraged her to preserve the poem by composing the first melody for it. The present tune was composed for this text by the noted American gospel songwriter, Philip P. Bliss, and was first published in 1873. When Christ cried out on the cross, “It is finished,” victory over sin was won. All that is required of each of us is to personally appropriate that finished work. To show our gratefulness, however, our response should be, “Thank you, Lord, for giving your life for me. Now I want to live for You and serve You till the end of my days.” This was the reaction of Miss Havergal, known as the “consecration poet,” whose entire life was characterized by simple faith and spiritual saintliness. In spite of frail health, she lived an active life until her death at the age of 43. She wrote many beautifully phrased hymn texts, including “Take My Life and Let It Be” and “Like a River Glorious.” I gave My life for thee; My precious blood I shed that thou might’st ransomed be and quickened form the dead; I gave, I gave My life for thee—what hast thou giv’n for Me? I suffered much for thee, more than thy tongue can tell, of bitt’rest agony to rescue thee from hell; I’ve borne, I’ve borne it all for thee—what hast thou borne for Me? And I have brought to thee, down from My home above, salvation full and free, my pardon and My love; I bring, I bring rich gifts to thee—what hast thou brought to Me?
For Today: Psalm 116:12-14; John 19:30; Romans 12:1, 2; Galatians 2:20
Allow your soul to respond in a new and fresh dedication to God as you reflect on all that Christ has done for you. Allow these musical questions to motivate your thinking—
April 4 WOUNDED FOR ME W. G. Ovens, 1870–1945 (verse 1) Gladys W. Roberts, 1888–? (verses 2-5) To this you were called, because Christ suffered for you, leaving you an example, that you should follow in His steps. (1 Peter 2:21) Death by crucifixion was one of the worst forms of dying. No Roman citizen was ever crucified; this horrible death was reserved only for Rome’s enemies. The Roman scourge was a most dreadful instrument of torture and suffering. It was made of sinews of oxen, and sharp bones were inter-twisted among the sinews so that every time the lash came down upon a body, these pieces of bone inflicted fearful lacerations and literally tore off chunks of flesh from the person’s bones. This is what Christ endured in accomplishing our redemption. But the physical suffering was not the worst. Rather, the weight of human sin and the separation from God the Father because of His wrath against sin were the real causes of the Savior’s death. But simply knowing about Christ’s suffering and death is not enough. We must personally appropriate this to our own lives. We must say, “It was for me!” We must allow the Holy Spirit to do in us subjectively all that Christ has done for us objectively. Then, after we have experienced this redemptive work in our own lives, we must humbly, lovingly, and thoughtfully “follow in His steps” and seek to restore others. The five stanzas of this thoughtful hymn cover the whole story of redemption, from the Savior’s suffering to His second coming. When this hymn is sung, then, all of the verses must be used; none can be deleted. Start softly and slowly and gradually build to a thrilling climax—“O how I praise Him—He’s coming for me!” Wounded for me, wounded for me, there on the cross He was wounded for me; gone my transgressions, and now I am free, all because Jesus was wounded for me. Dying for me, dying for me, there on the cross He was dying for me; now in His death my redemption I see, all because Jesus was dying for me. Risen for me, risen for me, up from the grave He has risen for me; now evermore from death’s sting I am free, all because Jesus has risen for me. Living for me, living for me, up in the skies He is living for me; daily He’s pleading and praying for me, all because Jesus is living for me. Coming for me, coming for me, one day to earth He is coming for me; then with what joy His dear face I shall see; O how I praise Him—He’s coming for me!
For Today: Psalm 65:3; 103:12; Isaiah 53; Ephesians 2:5
Let your soul rejoice as you review the complete redemption Christ has provided for you. Sing this hymn as you go realizing that He was—
” ‘As the new heavens and the new earth that I make will endure before Me,’ declares the Lord, ‘so will your name and descendants endure’ ” (Isa. 66:22).Beyond the judgment at history’s end lies endless peace and joy. Just as beyond the cross, peace awaits the person who comes to Jesus.
Overview
A vision of God’s apocalyptic day of vengeance (63:1–6) moved Isaiah to desperate prayer for his people (v. 7–64:12). God replied. Sinners must be punished, but a remnant of Israel would survive (65:1–16). God will then create a new heaven and new earth (vv. 17–25). After the judgment, Zion will suddenly be repopulated (66:1–17), and all peoples will worship as brothers before God’s throne (vv. 18–24).
Understanding the Text
“This is how You guided Your people” Isa. 63:7–19. Like the psalmists and the other prophets, Isaiah looked to history in an effort to understand God. In his prayer Isaiah recalled God’s kindness in the past, and realized that Israel’s rebellion caused God to turn against them. Yet the image of God as a tender and compassionate Redeemer persisted. Where was the God of love that His people had known? Why are enemies permitted to trample down God’s inheritance and His holy place? Similar conflicts between the God we know and present experience have troubled saints throughout the centuries. We can ask, “Why, O Lord?” But we need to remember at such times that revelation has priority over experience. Our feelings and our experiences provide no certain knowledge of God. That is reserved for history and Scripture. Only if we hold fast to these two sources of certainty will we live in hope. “How then can we be saved?” Isa. 64:1–12 Isaiah asked, “Why?” But in the case of ancient Israel, he knew the answer. Israel continued to sin against God, and evoked His anger. Will reform help? Will God relent if His people repent? Isaiah’s belief was, in Israel’s case, no. “All of us have become like one who is unclean,” Isaiah says, “and all our righteous acts are like filthy rags.” God hid His face from (that is, turned away from) His people “and made us waste away because of our sins.” So what can a sinner do when he at last realizes that his best is less than nothing. That even his “righteous acts are like filthy rags”? Isaiah went back to the beginning, to God’s intention. God is “our Father.” He is the source of Israel’s existence as a people. As a potter, God shaped these descendants of Abraham. Isaiah’s hope was that God would not abandon the work of His hands, and would not “remember our sins forever.” You and I give the same answer when asked, “How then can we be saved?” Nothing we can do can help us. Man’s most righteous acts are like filthy rags. But we too can go back to the beginning! We can realize that God created human beings in His image, to be loved and to love Him. Our hope is rooted in the belief that God will not abandon the works of His hands, but will act to redeem us despite our sins. This is the very heart of the Gospel’s glorious good news. God did act, in Jesus Christ, to redeem us. Gladly we abandon all pretense of righteousness, and then we accept the salvation that He has so graciously chosen to give us despite our sins. Hebrew farmers hitched their robes up around their waists when trampling ripe grapes. Even so, the rich juices stained their legs and their garments. In one of Scripture’s most vivid images, Isaiah 63:1–6 pictures God on the day of judgment, terrifying in His strength, trampling the world as the farmer stomps on ripe grapes, stained with the blood of the wicked. “Behold, I will create” Isa. 65:17–25. After the judgment God will “create Jerusalem to be a delight and its people a joy.” Set on a new earth that is spinning in new heavens, we will at last realize what original earth might have been had man not sinned. The classic description so captivates man’s yearning that it is repeated not only in Isaiah but also in the world’s great literature. “They will not toil in vain or bear children doomed to misfortune; for they will be a people blessed by the Lord, they and their descendants with them. Before they call I will answer; while they are still speaking I will hear. The wolf and the lamb will feed together, and the lion will eat straw like the ox, but dust will be the serpent’s food. They will neither harm nor destroy in all My holy mountain,” says the Lord (vv. 23–25). “The new heavens and new earth that I make will endure” Isa. 66:1–24. Today everything changes. In our area one well-known financier is building himself a $15-million home. It has swimming pools, a bowling alley, and other features, all controlled by a complicated computer system. Even the “guest house” is larger than the homes in which most Americans live. Ironically, he may never live in this private palace he’s building for himself. He has been indicted for insider trading, fraud, and a number of other crimes. What a contrast with God’s New Jerusalem. The “house” God plans is designed to be inhabited by joyous people gathered from every nation and tongue. And the new heavens and earth God designs, will endure.
DEVOTIONAL
That’s the Gospel Truth(Isa. 65)
The concept of hell troubles many people. How could a good and loving God ever destine anyone to an eternity in what Revelation calls a “lake of fire”? The fact is, God doesn’t! Chapter 64 contains Isaiah’s plea for a salvation that must somehow be rooted in God, since man’s best efforts are but filthy rags in the Lord’s sight. In this chapter God responded to Isaiah’s prayer. He told the prophet that He has always been eager to save. But obstinate Israel rejected His grace. Even so “descendants of Jacob, and from Judah” will “possess My mountains; My chosen people will inherit them.” People who seek God will be saved, despite their sins. But then God speaks of individuals who continue to “forsake the Lord and forget My holy mountain.” Such persons are destined for the sword; they are marked for slaughter. But note. It is not that God chose their fate. God did everything He could to save them. He called to them, but they did not answer. He spoke, but they did not listen. Instead they chose what displeased God (65:12). It’s an important truth to grasp. And it is part of the Gospel. Yes, some will go away to eternal punishment. But it is not God who fixes a man’s destiny. It is the man himself. The only way a person can be condemned to hell is to condemn himself, by refusing to respond to God’s revelation of His power and His love. So if you know anyone who is worried that God might send him to hell, share the Good News. God won’t send him to hell. The only person who can do that is the person himself. Instead, God is standing between human beings and eternal punishment, still calling, still speaking, still promising forgiveness. All anyone has to do is reach out and take salvation as a free gift. And that is good news indeed.
Personal Application
Heaven or hell. It really is our choice.
Quotable
“Amos Gbaa from Liberia taught me quite a bit even though I was his tutor. Amos’ job was to translate each section [of Scripture] and identify the parts that needed improvement. When he came to a sentence where I had used the word ’offer,’ Amos had used the word ’gift.’ “I explained the importance of the distinction. The Gospel is not ’given’ but ’offered.’ The person hearing must make a choice. “Amos said I was missing his point. ’In Liberia we do not make offers,’ he said. ’We only give gifts. If I come to your house and say, Here is a pineapple from my field, that is not an offer. You had better accept it. If you don’t, you would be giving me a terrible insult.’ “I thought about it more. With an offer, the buyer is completely free to decide for or against the product or to simply ignore it. The hearer of the Gospel, on the other hand, can accept it or reject it, but not ignore it, because it is a gift. Amos was right. God is giving you the gift of life through the Gospel.”—Stan Nussbaum
“The sun will no more be your light by day, nor will the brightness of the moon shine on you, for the Lord will be your everlasting light, and your God will be your glory” (Isa. 60:19).We can catch only a glimpse of the future that God has in mind for His people. But what we can see is glorious.
Overview
Judah’s sin was great, but a penitent people will be redeemed by the Lord (59:1–21). In that day Zion will be glorious (60:1–22), and her people blessed (61:1–11). Then at last the land and her people will be holy (62:1–12).
Understanding the Text
“Your iniquities have separated you from your God” Isa. 59:1–2. God firmly intends to bless His people. Yet Judah had not experienced blessing. When something like this happens, some people are sure to blame God. Isaiah portrayed his contemporaries complaining that God’s hearing was bad, or that His arm was a bit crippled so He couldn’t produce miracles as He used to. But that wasn’t the explanation. The fault wasn’t in God but in people. Human sin is the barrier that separates us from God. What the prophet meant is that sin is like a one-way mirror. Light passes through it from one side, but is reflected back by the other. Similarly sin is no barrier to judgment. That passes through easily. But sin is a barrier to blessing. No matter how hard we seek blessing, the prayers of sinners are reflected back, unanswered. “Our offenses are many in Your sight” Isa. 59:9–16. The first step in dealing with personal sin is to acknowledge it. It is the same with national sin. We must come to grips with the reality of our situation, and turn to God without illusion. The person who says, “Well, we’re not as bad as some,” is in as hopeless a situation as the worst of this world’s sinners. It’s not pleasant to be as honest with ourselves as Isaiah was in 57:12–15a. But just this kind of brutal honesty is necessary preparation to receive the forgiveness and cleansing God is eager to extend. “His own arm worked salvation” Isa. 59:17–20. The prophet pictured God, appalled that there is no one to intercede for those whom sin has ruined. He saw the Lord stand, and put on attributes associated with redemption as though they were parts of a warrior’s armor. What critical attributes are associated with redemption? (1) The breastpiece of “His own righteousness.” God is committed to do the right thing as well as the loving thing. This is why the Suffering Servant of Isaiah 53 had to die: “to bear [pay for] the sins of many.” (2) The “helmet of salvation.” God has deliberately chosen to deliver those who have been ruined by sin. And (3) “garments of vengeance.” Those who will not look to God in faith, fearing and revering God’s name, must themselves bear the consequences of their evil deeds. What will happen when God does arise, and come to Zion as His people’s Redeemer? For those who do repent, God promises permanent possession of both His Spirit and His Word, “from this time on and forever.” “Your gates will always stand open” Isa. 60:11. In the ancient world the gates of a walled city were shut at night, to keep out robbers, or any enemy force that threatened the neighborhood. God’s promise that Zion’s gates will always stand open is symbolic of perpetual peace. When the Redeemer comes, nothing will threaten God’s people. The promise is made explicit later in the chapter. “No longer will violence be heard in your land,” God says, “nor ruin or destruction within your borders, but you will call your walls Salvation and your gates Praise.” The rest of the passage uses images that are picked up in the Book of Revelation, and used there of the New Jerusalem, to be erected on a freshly created and holy earth (cf. Rev. 21). What value do such passages, that describe a time at the extreme edge of God’s future, have for you and me today? Perhaps most important, they tell us exactly where we are going, and what our future holds. However painful the present, we are assured that “your days of sorrow will end.” No one can steal the future from us. We know for certain that in God’s time “the Lord will be your everlasting light.” “The Lord has anointed me” Isa. 61:1–2. One day, some seven centuries after Isaiah, Jesus of Nazareth unrolled the scroll containing Isaiah’s prophecy to this passage. There in His home synagogue Jesus read the prophet’s words, identifying Himself as the One the Lord had anointed “to preach good news to the poor” and to “bind up the brokenhearted.” But Jesus broke off His reading in midsentence. What He read identified His mission to “proclaim the year of the Lord’s favor”—but there He stopped. Why? Because the next words read, “and the day of vengeance of our God.” Already some 2,000 years have stretched on since Christ’s proclamation of the year of the Lord’s favor. One day, the Bible says, Jesus will return “in blazing fire” to “punish those who do not know God and do not obey the Gospel” (2 Thes. 1:6–10). When Christ failed to read those words, He implicity recognized the fact that centuries would stretch out between His first coming and His return. These centuries are “the year of the Lord’s favor.” For one and for all, this is the time during which Jesus is seen hanging on the cross, or raised triumphantly, beckoning us to come to God by Him. Soon the year of God’s favor will end. Then Jesus will again be seen, this time in terrible splendor, come to execute the “day of vengeance of our God.” Each man and woman must take the Jesus of his or her choice. The Saviour, who died for the love of sinners. Or the Avenger, who punishes those who love sin.
DEVOTIONAL
He Stole My Future(Isa. 60)
She was so vital. Even though she had two children, she seemed fresh and young—as if she were just out of school. She was successful too. The aerobic workshop she taught was adopted by our local pro football team. And on top of everything, she had a husband who loved her. Then she hurt her back. When the pain wouldn’t go away, she followed the advice of her doctor and had back surgery. In that surgery something terrible happened. Nerves were inadvertently cut. When she came out of surgery she learned that the pain would still be with her. And that she had lost bowel and bladder control. And lost the ability to even move about, except with a clumsy metal walker. Desperately she went to the best hospitals in our state and to others. The doctors just shook their heads. There was nothing they could do. Not now. With the slip of the surgeon’s knife, he stole her future. All too many of us know what it is to have our future stolen. The things we’ve planned and looked forward to can be taken by a loved one’s death. By a lost job. By an illness. By war, fire, or theft. There are no guarantees given to any of us for what tomorrow may hold. But still, no one can really steal our future. Yes, people like that surgeon can steal tomorrow. But beyond tomorrow you and I have treasures that no one can touch. In the words of Isaiah, we look forward to a time when “the Lord will be your everlasting light, and your God will be your glory. Your sun will never set again, and your moon will wane no more; the Lord will be your everlasting light, and your days of sorrow will end.” How good to remember when someone or some event steals tomorrow, that beyond tomorrow, our eternal future remains secure.
Personal Application
When looking ahead, be sure to look far enough to be secure.
Quotable
“Pity is one of the noblest emotions available to human beings; self-pity is possibly the most ignoble. Pity is the capacity to enter into the pain of another in order to do something about it; self-pity is an incapacity, a crippling emotional disease that severely distorts our perception of reality. Pity is adrenaline for acts of mercy; self-pity is a narcotic that leaves its addicts wasted and derelict.”—Eugene H. Peterson
“Let the wicked forsake his way and the evil man his thoughts. Let him turn to the Lord, and He will have mercy on him, and to our God, for He will freely pardon” (Isa. 55:7).God has determined good for all who love Him. How important to commit ourselves to righteous living, that we might share in all the blessings that lie ahead.
Overview
God will restore Zion (54:1–17). He invited all to share in that coming celebration (55:1–13). These blessings are for the righteous (56:1–8) rather than the wicked (v. 9–57:13); for the contrite (vv. 14–21), whose faith is a matter of doing justice rather than keeping ritual fasts (58:1–14).
Understanding the Text
“I will have compassion on you” Isa. 54:1–17. The work of Messiah (Isa. 53) is finished. Now the Lord, as “your Redeemer,” announces that “with everlasting kindness I will have compassion on you.” The strongest image here is that of God as Zion’s (Jerusalem’s) husband. The bride has been unfaithful, and “for a brief moment” abandoned by her angry husband. Yet God’s marriage covenant is an unbreakable commitment. “My unfailing love for you will not be shaken,” He says, and goes on to describe the glory to be experienced when the Lord and His people are fully reconciled (vv. 11–17). The husband-wife image here reminds us of Hosea, who obeyed God’s command and wed a woman who was, or became, a prostitute. Hosea kept on loving his wife, as God kept on loving His unfaithful people (cf. Hosea 1; 3). Sometimes we assume that adultery is “grounds for divorce.” What Isaiah and Hosea suggest is that adultery is grounds for forgiveness. The marriage commitment is forever. Only if one partner simply refuses to confess sin and be reconciled is divorce an option. Anyone who has lived with an unfaithful spouse can understand the pain God experiences when we are unfaithful to Him. And understand how much it costs Him to keep on loving anyway. “You who have no money” Isa. 55:1–7. It is impossible for us to “buy” salvation. And so, with the price of salvation already paid by God’s Suffering Servant (Isa. 53 again!), God invites us to “buy” what we need “without money and without cost.” But the passage says even more. God has laid out a great feast—for the wicked! His invitation is not to the spiritually bankrupt: it is to those who owe an unpayable debt. God’s timeless invitation still stands. How important it is to remember this truth not just for ourselves, but whenever we meet a person whom we might write off as beyond redemption. It is the evil to whom this invitation is addressed: Seek the Lord while He may be found; call on Him while He is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the Lord, and He will have mercy on him, and to our God, for He will freely pardon (Isa. 55:6–7). “My salvation is close at hand” Isa. 56:1–2. The belief that God is about to intervene in this world is a powerful motivation for doing what is right. The New Testament says, “We know that when He appears, we shall be like Him, for we shall see Him as He is. Everyone who has this hope in Him purifies himself, just as He is pure” (1 John 3:2–3). Meditating on Jesus’ return, and praying for that day to arrive soon, spurs us on to live godly and righteous lives. “The eunuchs who keep My Sabbaths” Isa. 56:3–8. The Law in Deuteronomy 23:1–8 banned eunuchs and certain foreigners from taking part in Israel’s worship. Isaiah consoled each group, promising to give them “within My temple and its walls a memorial and a name better than sons and daughters.” Everyone that has felt excluded by others, who knows the uncertainty and self-doubt exclusion produces, can appreciate the impact of these words of comfort. Even “outsiders” will have a special and secure place when God’s kingdom appears in its fullness. “They find rest” Isa. 57:1–2. These two verses give us an important perspective on life and death. In general the Bible views death as an enemy, and sees long life as a blessing and gift from God. Yet death holds no terror for the believer. In fact, there are times when life itself is a greater burden. Here Isaiah observed that the premature death of a righteous man may well be a loving gift given by the Lord. What a powerful pair of verses to recall or to share when someone we know dies young. What assurance, here in the Old Testament, that upon dying those who walk uprightly “enter into peace; they find rest as they lie in death.” “Him who is contrite and lowly in spirit” Isa. 57:14–21. Two other passages help us understand what a contrite and lowly spirit is. The same Hebrew terms are found in Psalm 34:18 and Proverbs 29:23. These read: The Lord is close to the brokenhearted and saves those who are crushed in spirit, and A man’s pride brings him low, but a man of lowly spirit gains honor. What God commends is a humble attitude, which even in adversity recognizes that the Lord is high and holy, and thus accepts life’s trials while maintaining steadfast trust in God. God is especially close to all who maintain this attitude, for God is very real to such persons. “You have not seen it?” Isa. 58:1–12 The Old Testament gives four common reasons for fasting. To express grief (as 1 Sam. 31:13), to indicate honest repentance (1 Kings 21:27), to emphasize the solemn character of certain religious festivals (Lev. 16:29, 31), and in association with appeals to God in prayer (2 Sam. 12:16–22). Isaiah 58 seems to combine the third and fourth reasons. These people fasted in hopes of getting something from God—and were quite upset when God didn’t appear to notice! (v. 3) The passage makes it clear that these people wanted to relate to God on their terms—while God insists that human beings relate to Him on His terms. “Religion” was a price the people of Judah were willing to pay to gain God’s favor. But they kept their religion and their daily life carefully isolated from one another. In God’s sight, however, relationship with the Lord can never be separated from morality! The person who is in a position to have prayers answered is the individual who practices God’s kind of “fasting.” God will answer prayer “if you do away with the yoke of oppression, with the pointing finger and malicious talk, and if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed” (vv. 9–10). We have to be careful not to let our own faith in the Lord deteriorate into mere religion, and so mistake rituals we follow for a real and vital relationship with Christ. One of the surest ways to test the quality of our walk with the Lord is to examine the way we respond to others with needs. Are we committed “to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter—when you see the naked, to clothe him, and not to turn away from your own flesh and blood?” (vv. 6–7)
DEVOTIONAL
It’s Not Fair!(Isa. 55)
Having raised five boys and girls, I’ve come to appreciate the power of the word “fair.” You see, “It’s not fair” is one of those magic phrases that children use to manipulate Mom and Dad. It’s not fair that he gets to stay up later than I do. It’s not fair that I have to get the dishes out of the dishwasher. It’s not fair that my teacher let her clean the board instead of me. It’s not fair that she has five throw pillows on her bed, and I only have four. After a while, the complaint that “it’s not fair,” apparently intended to produce as much parental guilt as possible, is something moms and dads dread to hear! Yet Isaiah 55 as a passage cries out, “It’s not fair.” And here these words are intended to delight. Just imagine someone comes up to you, and begins to talk as Isaiah does in this passage. “You’re thirsty and hungry? Well, for goodness sake, come on over here! What? You can’t pay for what you need? That’s all right. Here you can buy without money and without cost. “Yes, I know it’s not fair. You think you should pay for what you get. But you’re hungry. So forget fairness. Come join the celebration.” And, “Hold up there! I want to talk to you. You know, you’ve made a real mess of your life. You’ve made a determined start toward hell. Your ways are wicked and your thoughts are evil. “No, wait a minute. Don’t run off. This paper I’m holding isn’t your execution order. It’s a pardon. Yep, that’s right. A full pardon. “Oh, I know it’s not fair. You deserve the most terrible punishment God can devise. But what God wants to give you is joy and peace and singing. He wants to give you a broad and beautiful land where even the trees of the field will clap their hands, and no thornbushes will grow. “Why? Well, I can’t really say. All I know is God’s thoughts aren’t our thoughts and His ways aren’t our ways. We think that everything’s got to be fair. God has this idea that fair won’t work when it comes to our relationship with Him. And so instead of being fair, God has decided to be gracious and loving. “Why? Beat’s me. “But I can tell you one thing. Three of the most wonderful words in any language are: ” ‘It’s not fair.’ ”
Personal Application
Don’t use fairness as a measure of the way you deal with others. Use grace.
Quotable
We are the only Bible The careless world will read, We are the sinner’s gospel, We are the scoffer’s creed, We are the Lord’s last message, Given in deed and word. What if the type is crooked? What if the print is blurred? -Annie Johnson Flint
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 