A reminder that Jesus ais the sacrifice for our sinsa (2:2) should be sufficient to encourage believers to view sin seriously and to seek freedom from its bondage. Who can sin without remorse when he remembers that the penalty for sin is death and that Jesus a.s.sumed our penalty in that most horrendous of deaths, crucifixion?
But how do we enjoy this freedom and victory over sin? John suggests two foolproof methods. First, out of love for the Lord Jesus we embark on a lifestyle characterized by obedience. aThose who obey G.o.das word really do love hima (2:5). Second, we intentionally adopt the Lord Jesus as our role model. aThose who say they live in G.o.d should live their lives as Christ dida (2:6).
No one, least of all Dietrich Bonhoeffer, would suggest that doing these things is easy. Look where obedience and following Jesus took Bonhoeffer! But if we are to avoid the abuse of G.o.das grace, we must accept the disciplines of discipleship.
There is nothing cheap about G.o.das gracea"it is costly, both for Christ and for us! Yet it has great worth.
February 3
TO READ: 1 John 2:15-25
The Last Hour
Dear children, the last hour is here. You have heard that the Antichrist is coming, and already many such antichrists have appeared. From this we know that the end of the world has come.
1 John 2:18
In the waning hours of 1999, many people were preparing for the end of the world. They believed that the world was created in 4004 B.C. Adding the 2000 years A.D., they calculated that the world had been in existence for just over 6000 years. As a thousand years are like a day in G.o.das reckoning, and as G.o.d worked for only six days in creation, it was obvious to them that the world would end when the clock struck midnight, January 1, 2000. They were wrong, of course.
Then there was the Y2K problem. There was great concern that computers would not know whether it was 1900 or 2000, so murderers might be released early from prison, nuclear warheads could take off of their own accord, and electrical plants the world over might shut down. Predictions of a nuclear holocaust, a new ice age, or rampant anarchy abounded. In fact, nothing cataclysmic happened. Very little happened at all except for a larger-than-usual New Yearas celebration (and, for many, a larger-than-ordinary headache!). It was a monumental nonevent.
Predictions of the end of the world have come and gone, only to be proved inaccurate time and again. A degree of skepticism about end-of-the-world scenarios has settled in.
Toward the end of the first century, the apostle John wrote, aDear children, the last hour is here. You have heard that the Antichrist is coming, and already many such antichrists have appeared. From this we know that the end of the world has comea (1 John 2:18). John was addressing the belief, commonly held by Christians, that human history would not go on indefinitely, that G.o.d would terminate this world as we know it and eventually create anew heavens and a new earth.a Before that would happen, a major political figure, the Antichrist, would arrive on the world scene. He would epitomize everything that is anti-G.o.d and would attempt to replace G.o.d with himself. But he would be defeated, and Christas eternal kingdom would be established (see 2 Thess. 2:3-12; Rev. 11:7-13; 13:1-18; 19:11-21).
aMany such antichristsa were already abroad in Johnas day, and he saw it as the beginning of the end. The subsequent 1900 years have served only to add to their number, so prudent people avoid skepticism, thank G.o.d for his mercy in allowing things to continue, but do not forget for a moment that one day the alast houra will strike. They live their lives fully aware that anti-G.o.d forces are at work and that this state of affairs will not continue indefinitely. They antic.i.p.ate the impending showdown and Christas ultimate victory.
Since we survived the recent millennial transition, human self-confidence received an enormous boost. Optimism abounds, much of it misplaced. Things will come to an end. The coming of the alast houra is only a matter of time.
February 4
TO READ: Ephesians 2:11-18
External Religion
Donat forget that you Gentiles used to be outsiders by birth. You were called athe uncirc.u.mcised onesa by the Jews, who were proud of their circ.u.mcision, even though it affected only their bodies and not their hearts.
Ephesians 2:11
Things arenat always what they appear to be. We used to say, aA picture is worth a thousand words,a but we now know that, through modern technology, a picture may not be worth the film on which it was exposed. For example, when one television network broadcasting the New Yearas celebration in Times Square at the end of 1999 realized that the picture being broadcast included the ma.s.sive logo of a compet.i.tor, they simply erased the logo from the screen and superimposed their own. Millions asawa the new logo on their screens, even though it was not really there.
The ability to project what is palpably false has been developed into a fine arta"and not just in the realm of advertising. It has been going on in religion for thousands of years. For instance, the cla.s.sic definition of a sacrament is aan outward and visible sign of an inward and spiritual grace.a What appears is intended to convey what is actual. But historically, this has always been a problem. One example was in ancient Jewish culture.
The ancient Jewish people were rightly proud of their special place in G.o.das plan. He had established a covenant of love with them, initiated unique lines of communication with them, and had determined that through them all the nations of the world would be blessed (see Gen. 12:1-3; Rom. 3:1-2). They were given special promises, they received special mandates, they were granted special privileges. They were special, they knew it, and they did not hesitate to let other people know.
In some instances, their pride got the better of them. They demeaned others in order to exalt themselves. This was nowhere more apparent than in their att.i.tude toward non-Jews, whom they called athe uncirc.u.mcised onesa (Eph. 2:11). Circ.u.mcision is hardly a topic of conversation for polite company, but they were referring to the fact that circ.u.mcision was both a sign and a seal of their special relationship with G.o.d. It was a sign that asignifieda that they had acut offa all that was displeasing to G.o.d. It was a seal that reminded them of G.o.das covenant promises and instilled confidence and a.s.surance. It was an outward sign of an inward grace.
And therein lay the problem, for things were not always as they appeareda"that is, the inward grace was not always present. Paul told the Ephesians that the Jews were aproud of their circ.u.mcision, even though it affected only their bodies and not their heartsa (2:11).
The believer is called to practice the externals of Christian faith as a symbol of the internal realities of faith in Christ. Signs signify, and symbols symbolize. Signs that signify nothing and symbols that symbolize a fiction are contradictions. Congruence is required between the symbol and the reality. The alternative is hypocrisy.
February 5
TO READ: Psalm 65
Joya"or Fun?
What joy for those you choose to bring near, those who live in your holy courts. What joys await us inside your holy Temple.
Psalm 65:4
Some people say they are not interested in religion because theyare having too much fun. Should you, by chance, catch them in a somber moment, they may admit there is value to a faith life, but they donat want it to interfere with their fun life. They may even concede that, toward the end of their days, they will probably take religion a little more seriously. After theyave had their fun!
It isnat that they are against a life of faith, itas just that they see it as a hindrance to having fun. They do not necessarily deny the existence of G.o.d; in fact, they may even call on him when theyare in a fix. Itas his reputation as a somber old spoilsport that bothers them. They think heas no fun!
G.o.d is certainly serious, and he warrants serious thought and deep devotion. Furthermore, the issues of life and death that G.o.d speaks to us about demand that we stop playing around and start getting our lives on track. But to imagine that these serious issues are ant.i.thetical to the deepest joy and enjoyment is to seriously misunderstand the essence of who G.o.d is and what he offers to his people.
The psalm writer, speaking realistically about his life, said, aThough our hearts are filled with sins, you forgive them all. What joy for those you choose to bring neara (Ps. 65:3-4). Indeed, there is no deep joy for people who have a guilty conscience, no matter how much fun they are having! There is unspeakable joy, though, for the person who knows release from guilt and the relief of forgiveness. And while many people have the impression that church is boring, the psalmist exclaimed, aWhat joys await us inside your holy Templea (65:4). Ironically, it is the people who take G.o.d seriously enough to learn the serious deficiencies of the fun life who discover the joy of the forgiven life.
The joy that G.o.d gives is infinitely more durable and enjoyable than the afuna that is available apart from him. Those who are forgiven discover that the world is full of people just like them who rejoice in the Lordas goodness. The psalm writer celebrated this fact: aThose who live at the ends of the earth stand in awe of your wonders. From where the sun rises to where it sets, you inspire shouts of joya (65:8).
When you have experienced G.o.das forgiveness and release from a guilty conscience, there is no shortage of people with whom to share your joy! And there is not a place on earth where you will not find reasons for rejoicing. Observe creation and you will see that created things aall shout and sing for joya (65:13). Thatas much better than just having fun!
February 6
TO READ: Isaiah 63:7-14
The Suffering G.o.d
In all their suffering he also suffered, and he personally rescued them. In his love and mercy he redeemed them. He lifted them up and carried them through all the years.
Isaiah 63:9
In the old days fathers were allowed to spank their children without being charged with child abuse. As those fathers prepared to administer whatever punishment they deemed necessary, they would tell the offending child, aThis is going to hurt me more than it hurts you!a No child ever believed it. But years later these children became parents, and they began to understand the pain a father feels.
Throughout her troubled history, Israel had frequently felt the Lordas displeasure and had been subjected to his discipline. It was Israelas fault entirely. G.o.das aunfailing love,a His agreat goodness,a and His amercya were abundantly evident (Isa. 63:7)a"so much so that the Lord had said, aThey are my very own people. Surely they will not be false againa (63:8). But they werea"and he was obliged to discipline them once again.
In their distress, G.o.das people complained. They questioned him, wanting to know where he was during their affliction (63:11-13). They recounted the ways that he had saved and led, provided and cared for them, and they wondered where their great Savior had gone (63:18-19). It apparently did not occur to them to ask, aWhat have we done to cause such a sad situation?a They preferred to ask, aWhere has he gone? What is he doing?a The answer to that question was that he was not distant, although he had withdrawn from them. In case they thought he might be remote, they needed to know that ain all their suffering he also suffereda (63:9). The Lord was certainly a father who disciplined, but it hurt him more than it hurt them! Not that his children believed ita"but it was true!
Discipline is not designed for the benefit of the one handing it out. It is not a G.o.d-given means of venting frustration. When properly administered, it is supposed to bring about the disciplined personas reformation. The heart of the one doing the disciplining should be set on the well-being of those being disciplined. Without it, they would continue in their mistaken ways. A fatheras love requires that they be reproved. But a fatheras loving heart cannot help but feel the anguish of their suffering.
Remember: Next time you receive the Lordas discipline, donat complain. It hurts him more than it hurts you.
February 7
TO READ: Isaiah 64:1-12
Regrets
We are all infected and impure with sin. When we proudly display our righteous deeds, we find they are but filthy rags. Like autumn leaves, we wither and fall. And our sins, like the wind, sweep us away.
Isaiah 64:6
Benjamin Disraeli was both a novelist and a brilliant twentieth century statesman who twice served as Prime Minister of Britain. He wrote, aYouth is a blunder; Manhood a struggle; Old Age a regret.a Looking back over his tumultuous life, he no doubt could see plenty of reasons for regret. His disastrous venture into speculative investments saddled him with crippling debt, his questionable relationship with a society lady tarnished him with scandal, his critical writings about colleagues created major disruptions in business, and his policy of anever complain and never explaina did not always endear him to the political world. Regrets there could be aplenty!
Regrets also dominated Isaiahas thoughts as he surveyed his social landscape. He recalled with joy the days when the Lord acame downa and adid awesome things beyond our highest expectations.a aOh, how the mountains quaked!a Isaiah exclaimed (Isa. 64:3). But those days were gone, and now he longed to see them return (64:1-2).
Isaiah lived in days when the people were unG.o.dly. He confessed, aWe are not G.o.dly. We are constant sinners, so your anger is heavy on us. . . . No one calls on your name or pleads with you for mercy. Therefore, you have turned away from us and turned us over to our sinsa (64:5, 7).
The people had been privileged beyond measure. aSince the world began, no ear has heard, and no eye has seen a G.o.d like you, who works for those who wait for him!a (64:4). But they had not awaited fora G.o.d. The Lord awelcome[s] those who cheerfully do good, who follow G.o.dly waysa (64:5). But this they had refused to do. As a result, they were like aautumn leavesa that awither and falla (64:6).
But the Lord had not changed, he was still their Father, still the potter who had formed them. If their regret matured into repentance, the mountains could quake again.
Not all men wait until old age to engage in regrets. Circ.u.mstances catch up with some of them much earlier in life, leading to solemn contemplation and reevaluationa"and deep regret. Thoughts of what-might-have-been flood the mind. aIf onlya dominates reflection, past mistakes are recognized, and missed opportunities are mourned. Sometimes, but not always, it is not too late to undo some of the damage and restore some of the hope of earlier years.
To avoid an old age of regret, learn to regret and repent early. And if itas too late for that, repent now anyway. Better late than never. Itas never too late for hope.
February 8
TO READ: Isaiah 65:1-10
I Am Here!
The LORD says, aPeople who never before inquired about me are now asking about me. I am being found by people who were not looking for me. To them I have said, aI am here!aa Isaiah 65:1
In 1999, Christian History magazine surveyed its readers and Christian historians. Respondents to the survey were invited to name the five most influential well-known Christians. By a substantial margin, C.S. Lewis was most often named.
Born in Belfast, Ireland, in 1898 to parents who loved books, young aJacka Lewis became a book lover during childhood, embarked on a scholarly career at Oxford, and became a convinced atheist. Strange beginnings for a man voted the most influential in spiritual growth!
In 1929, Lewis discarded his atheism and became a theista"but not happily. He described himself as aa prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape.a8 Jack Lewis was experiencing the love of G.o.d drawing him.
Two years later, Lewis converted to Christianity. He had been meeting people he admired, only to discover (to his horror) that they were Christians. He had been reading his favorite authors, whom he liked except for their Christianity. But through their influence, his understanding of G.o.d grew. He was led to recognize that if G.o.d is G.o.d, he must be obeyeda"not for the sake of reward but simply because he is G.o.d. Lewis wrote, aIf you ask why we should obey G.o.d, in the last resort the answer is, [because G.o.d says,] aI am.aa Lewis insisted that he was no more seeking G.o.d than a mouse seeks a cat. But G.o.d was seeking him. And he responded, he submitted, and the rest (as they say) is history.
We must always remember that the impulse to think about G.o.d comes from him, and that the desire to discover truth and beauty and reality is born from him. Jesus said, aPeople canat come to me unless the Father who sent me draws them to mea (John 6:44). The Lord said through Isaiah, aPeople who never before inquired about me are now asking about me. I am being found by people who were not looking for me. To them I have said, aI am here!aa (Isa. 65:1).
Through the people Jack Lewis met, the books he read, the beauty he saw on his long country walks, and the longing in his own heart for which he found no satisfaction, Lewis eventually heard the Lord say, aI am here.a For years he wasnat looking and listening. But once he did, his life became a vehicle through which the Lord began to speak.
Every converted life is supposed to be a pulpit from which the Lord proclaims, clearly, to people who may not be listening, aI am here!a