O taste and see. Psalms 34:8 It was Canon Holmes, of India, who more than twenty-five years ago called attention to the inferential character of the average man's faith in God. To most people God is an inference, not a reality. He is a deduction from evidence which they consider adequate; but He remains personally unknown to the individual. `He must be,' they say, `therefore we believe He is.' Others do not go even so far as this; they know of Him only by hearsay. They have never bothered to think the matter out for themselves, but have heard about Him from others, and have put belief in Him into the back of their minds along with the various odds and ends that make up their total creed. To many others God is but an ideal, another name for goodness, or beauty, or truth; or He is law, or life, or the creative impulse back of the phenomena of existence. These notions about God are many and varied, but they who hold them have one thing in common: they do not know God in personal experience. The possibility of intimate acquaintance with Him has not entered their minds. While admitting His existence they do not think of Him as knowable in the sense that we know things or people. Christians, to be sure, go further than this, at least in theory. Their creed requires them to believe in the personality of God, and they have been taught to pray, `Our Father, which art in heaven.' Now personality and fatherhood carry with them the idea of the possibility of personal acquaintance. This is admitted, I say, in theory, but for millions of Christians, nevertheless, God is no more real than He is to the non-Christian. They go through life trying to love an ideal and be loyal to a mere principle. Over against all this cloudy vagueness stands the clear scriptural doctrine that God can be known in personal experience. A loving Personality dominates the Bible, walking among the trees of the garden and breathing fragrance over every scene. Always a living Person is present, speaking, pleading, loving, working, and manifesting Himself whenever and wherever His people have the receptivity necessary to receive the manifestation. The Bible assumes as a self-evident fact that men can know God with at least the same degree of immediacy as they know any other person or thing that comes within the field of their experience. The same terms are used to express the knowledge of God as are used to express knowledge of physical things. `O taste and see that the Lord is good.' (Psalms 34:8) `All thy garments smellof myrrh, and aloes, and cassia, out of the ivory palaces.' (Psalms 45:8) `My sheep hear my voice.' (John 10:27) `Blessed are the pure in heart, for they shall see God.' (Matthew 5:8) These are but four of countless such passages from the Word of God. And more important than any proof text is the fact that the whole import of the Scripture is toward this belief. What can all this mean except that we have in our hearts organs by means of which we can know God as certainly as we know material things through our familiar five senses" We apprehend the physical world by exercising the faculties given us for the purpose, and we possess spiritual faculties by means of which we can know God and the spiritual world if we will obey the Spirit's urge and begin to use them. That a saving work must first be done in the heart is taken for granted here. The spiritual faculties of the unregenerate man lie asleep in his nature, unused and for every purpose dead; that is the stroke which has fallen upon us by sin. They may be quickened to active life again by the operation of the Holy Spirit in regeneration; that is one of the immeasurable benefits which come to us through Christ's atoning work on the cross. But the very ransomed children of God themselves: why do they know so little of that habitual conscious communion with God which the Scriptures seem to offer" The answer is our chronic unbelief. Faith enables our spiritual sense to function. Where faith is defective the result will be inward insensibility and numbness toward spiritual things. This is the condition of vast numbers of Christians today. No proof is necessary to support that statement. We have but to converse with the first Christian we meet or enter the first church we find open to acquire all the proof we need. A spiritual kingdom lies all about us, enclosing us, embracing us, altogether within reach of our inner selves, waiting for us to recognize it. God Himself is here waiting our response to His Presence. This eternal world will come alive to us the moment we begin to reckon upon its reality. I have just now used two words which demand definition; or if definition is impossible, I must at least make clear what I mean when I use them. They are `reckon' and `reality.' What do I mean by reality" I mean that which has existence apart from any idea any mind may have of it, and which would exist if there were no mine anywhere to entertain a thought of it. That which is real has being in itself. It does not depend upon the observer for its validity. I am aware that there are those who love to poke fun at the plain man's idea of reality. They are the idealists who spin endless proofs that nothing is real outside of the mind. They are the relativists who like to show that there are no fixed points in the universe from which we can measure anything. They smile down upon us from their lofty intellectual peaks and settle us to their own satisfaction by fastening upon us the reproachful term `absolutist.' The Christian is not put out of countenance by this show of contempt. He can smile right back at them, for he knows that there is only One who is Absolute, that is God. But he knows also that the Absolute One has made this world for man's uses, and, while there is nothing fixed or real in the last meaning of the words (the meaning as applied to God) for every purpose of human life we are permitted to act as if there were. And every man does act thus except the mentally sick. These unfortunates also have trouble with reality, but they are consistent; they insist upon living in accordance with their ideas of things. They are honest, and it is their very honesty that constitutes them a social problem. The idealists and relativists are not mentally sick. They prove their soundness by living their lives according to the very notions of reality which they in theory repudiate and by counting upon the very fixed points which they prove are not there. They could earn a lot more respect for their notions if they were willing to live by them; but this they are careful not to do. Their ideas are brain-deep, not life- deep. Wherever life touches them they repudiate their theories and live like other men. The Christian is too sincere to play with ideas for their own sake. He takes no pleasure in the mere spinning of gossamer webs for display. All his beliefs are practical. They are geared into his life. By them he lives or dies, stands or falls for this world and for all time to come. From the insincere man he turns away. The sincere plain man knows that the world is real. He finds it here when he wakes to consciousness, and he knows that he did not think it into being. It was here waiting for him when he came, and he knows that when he prepares to leave this earthly scene it will be here still to bid him good-bye as he departs. By the deep wisdom of life he is wiser than a thousand men who doubt. He stands upon the earth and feels the wind and rain in his face and he knows that they are real. He sees the sun by day and the stars by night. He sees the hot lightning play out of the dark thundercloud. He hears the sounds of nature and the cries of human joy and pain. These he knows are real. He lies down on the cool earth at night and has no fear that it will prove illusory or fail him while he sleeps. In the morning the firm ground will be under him, the blue sky above him and the rocks and trees around him as when he closed his eyes the night before. So he lives and rejoices in a world of reality. With his five senses he engages this real world. All things necessary to his physical existence he apprehends by the faculties with which he has been equipped by the God who created him and placed him in such a world as this. Now by our definition also God is real. He is real in the absolute and final sense that nothing else is. All other reality is contingent upon His. The great Reality is God who is the Author of that lower and dependent reality which makes up the sum of created things, including ourselves. God has objective existence independent of and apart from any notions which we may have concerning Him.The worshipping heart does not create its Object. It finds Him here when it wakes from its moral slumber in the morning of its regeneration. Another word that must be cleared up is the word reckon. This does not mean to visualize or imagine. Imagination is not faith. The two are not only different from, but stand in sharp opposition to, each other. Imagination projects unreal images out of the mind and seeks to attach reality to them. Faith creates nothing; it simply reckons upon that which is already there. God and the spiritual world are real. We can reckon upon them with as much assurance as we reckon upon the familiar world around us. Spiritual things are there (or rather we should say here) inviting our attention and challenging our trust. Our trouble is that we have established bad thought habits. We habitually think of the visible world as real and doubt the reality of any other. We do not deny the existence of the spiritual world but we doubt that it is real in the accepted meaning of the word. The world of sense intrudes upon our attention day and night for the whole of our lifetime. It is clamorous, insistent and self- demonstrating. It does not appeal to our faith; it is here, assaulting our five senses, demanding to be accepted as real and final. But sin has so clouded the lenses of our hearts that we cannot see that other reality, the City of God, shining around us. The world of sense triumphs. The visible becomes the enemy of the invisible; the temporal, of the eternal. That is the curse inherited by every member of Adam's tragic race. At the root of the Christian life lies belief in the invisible. The object of the Christian's faith is unseen reality. Our uncorrected thinking, influenced by the blindness of our natural hearts and the intrusive ubiquity of visible things, tends to draw a contrast between the spiritual and the real; but actually no such contrast exists. The antithesis lies elsewhere: between the real and the imaginary, between the spiritual and the material, between the temporal and the eternal; but between the spiritual and the real. The spiritual is real. If we would rise into that region of light and power plainly beckoning us through the Scriptures of truth we must break the evil habit of ignoring the spiritual. We must shift our interest from the seen to the unseen. For the great unseen Reality is God. `He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' (Hebr 11:6) This is basic in the life of faith. From there we can rise to unlimited heights. `Ye believe in God,' said our Lord Jesus Christ, `believe also in me.' (John 14:1) Without the first there can be no second. If we truly want to follow God we must seek to be other-worldly. This I say knowing well that that word has been used with scorn by the sons of this world and applied to the Christian as a badge of reproach. So be it. Everyman must choose his world. If we who follow Christ, with all the facts before us and knowing what we are about, deliberately choose the Kingdom of God as our sphere of interest I see no reason why anyone should object. If we lose by it, the loss is our own; if we gain we rob no one by so doing. The `other world,' which is the object of this world's disdain and the subject of the drunkard's mocking song, is our carefully chosen goal and the object of our holiest longing. But we must avoid the common fault of pushing the `other world' into the future. It is not future, but present. It parallels our familiar physical world, and the doors between the two worlds are open. `Ye are come,' says the writer to the Hebrews (and the tense is plainly present), `unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel' (Hebr 12:22-24) All these things are contrasted with `the mount that might be touched' and `the sound of a trumpet and the voice of words' that might be heard. May we not safely conclude that, as the realities of Mount Sinai were apprehended by the senses, so the realities of Mount Zion are to be grasped by the soul" And this not by any trick of the imagination, but in downright actuality. The soul has eyes with which to see and ears with which to hear. Feeble they may be from long disuse, but by the life-giving touch of Christ alive now and capable of sharpest sight and most sensitive hearing. As we begin to focus upon God the things of the spirit will take shape before our inner eyes. Obedience to the word of Christ will bring an inward revelation of the Godhead (John 14:21-23). It will give acute perception enabling us to see God even as is promised to the pure in heart. A new God-consciousness will seize upon us and we shall begin to taste and hear and inwardly feel the God who is our life and our all. There will be seen the constant shining of the light that lighteth every man that cometh into the world. (John 1:9) More and more, as our faculties grow sharper and more sure, God will become to us the great All, and His Presence the glory and wonder of our lives. O God, quicken to life every power within me, that I may lay hold on eternal things. Open my eyes that I may see; give me acute spiritual perception; enable me to taste Thee and know that Thou art good. Make heaven more real to me than any earthly thing has ever been. Amen.

A.W. Tozer's materials are a mainstay in Evangelical churches in our day and he is one of the most quoted authors. He was a prophet in his day and his writings are even more influential in our day. One of his books: The Pursuit of God, has had over 1 million copies sold world-wide.

Morning and Evening with A.W. Tozer

In the Pursuit of God - Apprehending God

In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1 An intelligent plain man, untaught in the truths of Christianity, coming upon this text, would likely conclude that John meant to teach that it is the nature of God to speak, to communicate His thoughts to others. And he would be right. A word is a medium by which thoughts are expressed, and the application of the term to the Eternal Son leads us to believe that self-expression is inherent in the Godhead, that God is forever seeking to speak Himself out to His creation. The whole Bible supports the idea. God is speaking. Not God spoke, but God is speaking. He is by His nature continuously articulate. He fills the world with His speaking Voice. One of the great realities with which we have to deal is the Voice of God in His world. The briefest and only satisfying cosmogony is this: `He spake and it was done.' The why of natural law is the living Voice of God immanent in His creation. And this word of God which brought all worlds into being cannot be understood to mean the Bible, for it is not a written or printed word at all, but the expression of the will of God spoken into the structure of all things. This word of God is the breath of God filling the world with living potentiality. The Voice of God is the most powerful force in nature, indeed the only force in nature, for all energy is here only because the power-filled Word is being spoken. The Bible is the written word of God, and because it is written it is confined and limited by the necessities of ink and paper and leather. The Voice of God, however, is alive and free as the sovereign God is free. `The words that I speak unto you, they are spirit, and they are life.' The life is in the speaking words. God's word in the Bible can have power only because it corresponds to God's word in the universe. It is the present Voice which makes the written Word all- powerful. Otherwise it would lie locked in slumber within the covers of a book. We take a low and primitive view of things when we conceive of God at the creation coming into physical contact with things, shaping and fitting and building like a carpenter. The Bible teaches otherwise: `By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. ...For he spake, and it was done; he commanded, and it stood fast.' (Psalms 33:6,9) `Through faith we understand that the worlds were framed by the word of God.' (Hebrews 11:3) Again we must remember that God is referring ere not to His written Word, but to His speaking Voice. His world-filling Voice is meant, that Voice which antedates the Bible by uncounted centuries, that Voice which has not been silent since the dawn of creation, but is sounding still throughout the full far reaches of the universe. The Word of God is quick and powerful. In the beginning He spoke to nothing, and it became something. Chaos heard it and became order, darkness heard it and became light. `And God said - - and it was so.' (Genesis 1:9) These twin phrases, as cause and effect, occur throughout the Genesis story of the creation. The said accounts for the so. The so is the said put into the continuous present. That God is here and that He is speaking—these truths are back of all other Bible truths; without them there could be no revelation at all. God did not write a book and send it by messenger to be read at a distance by unaided minds. He spoke a Book and lives in His spoken words, constantly speaking His words and causing the power of them to persist across the years. God breathed on clay and it became a man; He breathes on men and they become clay. `Return ye children of men,' (Psalms 90:3) was the word spoken at the Fall by which God decreed the death of every man, and no added word has He needed to speak. The sad procession of mankind across the face of the earth from birth to the grave is proof that His original Word was enough. We have not given sufficient attention to that deep utterance in the Book of John, `That was the true Light, which lighteth every man that cometh into the world.' (John 1:9) Shift the punctuation around as we will and the truth is still there: the Word of God affects the hearts of all men as light in the soul. In the hearts of all men the light shines, the Word sounds, and there is no escaping them. Something like this would of necessity be so if God is alive and in His world. And John says that it is so. Even those persons who have never heard of the Bible have still been preached to with sufficient clarity to remove every excuse from their hearts forever. `Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while either accusing or else excusing one another.' (Romans 2:15) `For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.' (Romans 1:20) This universal Voice of God was by the ancient Hebrews often called Wisdom, and was said to be everywhere sounding and searching throughout the earth, seeking some response from the sons of men. The eighth chapter of the Book of Proverbs begins, `Doth not wisdom cry" and understanding put forth her voice"' The writer then pictures wisdom as a beautiful woman standing `in the top of the high places, by the way in the places of the paths.' She sounds her voice from every quarter so that no one may miss hearing it. `Unto you, O men, I call; and my voice is to the sons of men.' Then she pleads for the simple and the foolish to give ear to her words. It is spiritual response for which this Wisdom of God is pleading, a response which she has always sought and is but rarely able to secure. The tragedy is that our eternal welfare depends upon our hearing, and we have trained our ears not to hear. This universal Voice has ever sounded, and it has often troubled men even when they did not understand the source of their fears. Could it be that this Voice distilling like a living mist upon the hearts of men has been the undiscovered cause of the troubled conscience and the longing for immortality confessed by millions since the dawn of recorded history" We need not fear to face up to this. The speaking Voice is a fact. How men have reacted to it is for any observer to note. When God spoke out of heaven to our Lord, self-centered men who heard it explained it by natural causes: they said, `It thundered.' This habit of explaining the Voice by appeals to natural law is at the very root of modern science. In the living breathing cosmos there is a mysterious Something, too wonderful, too awful [i.e. `awesome'] for any mind to understand. The believing man does not claim to understand. He falls to his knees and whispers, `God.' The man of earth kneels also, but not to worship. He kneels to examine, to search, to find the cause and the how of things. Just now we happen to be living in a secular age. Our thought habits are those of the scientist, not those of the worshipper. We are more likely to explain than to adore. `It thundered,' we exclaim, and go our earthly way. But still the Voice sounds and searches. The order and life of the world depend upon that Voice, but men are mostly too busy or too stubborn to give attention. Everyone of us has had experiences which we have not been able to explain: a sudden sense of loneliness, or a feeling of wonder or awe in the face of the universal vastness. Or we have had a fleeting visitation of light like an illumination from some other sun, giving us in a quick flash an assurance that we are from another world, that our origins are divine. What we saw there, or felt, or heard, may have been contrary to all that we had been taught in the schools and at wide variance with all our former beliefs and opinions. We were forced to suspend our acquired doubts while, for a moment, the clouds were rolled back and we saw and heard for ourselves. Explain such things as we will, I think we have not been fair to the facts until we allow at least the possibility that such experiences may arise from the Presence of God in the world and His persistent effort to communicate with mankind. Let us not dismiss such an hypothesis too flippantly. It is my own belief (and here I shall not feel bad if no one follows me) that every good and beautiful thing which man has produced in the world has been the result of his faulty and sin-blocked response to the creative Voice sounding over the earth. The moral philosophers who dreamed their high dreams of virtue, the religious thinkers who speculated about God and immortality, the poets and artists who created out of common stuff pure and lasting beauty: how can we explain them" It is not enough to say simply, `It was genius.' What then is genius" Could it be that a genius is a man haunted by the speaking Voice, laboring and striving like one possessed to achieve ends which he only vaguely understands" That the great man may have missed God in his labors, that he may even have spoken or written against God does not destroy the idea I am advancing. God's redemptive revelation in the Holy Scriptures is necessary to saving faith and peace with God. Faith in a risen Saviour is necessary if the vague stirrings toward immortality are to bring us to restful and satisfying communion with God. To me this is a plausible explanation of all that is best outside of Christ. But you can be a good Christian and not accept my thesis. The Voice of God is a friendly Voice. No one need fear to listen to it unless he has already made up his mind to resist it. The blood of Jesus has covered not only the human race but all creation as well. `And having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.' (Colossians 1:20) We may safely preach a friendly Heaven. The heavens as well as the earth are filled with the good will of Him that dwelt in the bush (Exodus 3). The perfect blood of atonement secures this forever. Whoever will listen will hear the speaking Heaven. This is definitely not the hour when men take kindly to an exhortation to listen, for listening is not today a part of popular religion. We are at the opposite end of the pole from there. Religion has accepted the monstrous heresy that noise, size, activity and bluster make a man dear to God. But we may take heart. To a people caught in the tempest of the last great conflict God says, `Be still, and know that I am God,' (Psalms 46:10) and still He says it, as if He means to tell us that our strength and safety lie not in noise but in silence. It is important that we get still to wait on God. And it is best that we get alone, preferably with our Bible outspread before us. Then if we will we may draw near to God and begin to hear Him speak to us in our hearts. I think for the average person the progression will be something like this: First a sound as of a Presence walking in the garden. Then a voice, more intelligible, but still far from clear. Then the happy moment when the Spirit begins to illuminate the Scriptures, and that which had been only a sound, or at best a voice, now becomes an intelligible word, warm and intimate and clear as the word of a dear friend. Then will come life and light, and best of all, ability to see and rest in and embrace Jesus Christ as Saviour and Lord and All. The Bible will never be a living Book to us until we are convinced that God is articulate in His universe. To jump from a dead, impersonal world to a dogmatic Bible is too much for most people. They may admit that they should accept the Bible as the Word of God, and they may try to think of it as such, but they find it impossible to believe that the words there on the page are actually for them. Aman may say, `These words are addressed to me,' and yet in his heart not feel and know that they are. He is the victim of a divided psychology. He tries to think of God as mute everywhere else and vocal only in a book. I believe that much of our religious unbelief is due to a wrong conception of and a wrong feeling for the Scriptures of Truth. A silent God suddenly began to speak in a book and when the book was finished lapsed back into silence again forever. Now we read the book as the record of what God said when He was for a brief time in a speaking mood. With notions like that in our heads how can we believe" The facts are that God is not silent, has never been silent. It is the nature of God to speak. The second Person of the Holy Trinity is called the word. The Bible is the inevitable outcome of God's continuous speech. It is the infallible declaration of His mind for us put into our familiar human words. I think a new world will arise out of the religious mists when we approach our Bible with the idea that it is not only a book which was once spoken, but a book which is now speaking. The prophets habitually said, `Thus saith the Lord.' They meant their hearers to understand that God's speaking is in the continuous present. We may use the past tense properly to indicate that at a certain time a certain word of God was spoken, but a word of God once spoken continues to be spoken, as a child once born continues to be alive, or a world once created continues to exist. And those are but imperfect illustrations, for children die and worlds burn out, but the Word of our God endureth forever. If you would follow on to know the Lord, come at once to the open Bible expecting it to speak to you. Do not come with the notion that it is a thing which you may push around at your convenience. It is more than a thing, it is a voice, a word, the very Word of the living God. Lord, teach me to listen. The times are noisy and my ears are weary with the thousand raucous sounds which continuously assault them. Give me the spirit of the boy Samuel when he said to Thee, `Speak, for thy servant heareth.' Let me hear Thee speaking in my heart. Let me get used to the sound of Thy Voice, that its tones may be familiar when the sounds of earth die away and the only sound will be the music of Thy speaking Voice. Amen.

In the Pursuit of God - The Speaking Voice

For Reading and Meditation:      John 20:19-30Dr. W. E. Sangster tells the story of following three children out of church. One remarked to the others: "I can't understand all this 'Three in One and One in Three' business." "I can't either," said another child, "but I think of it like this: my mother is Mummy to me, she is Mabel to Daddy, and Mrs. Douglas to lots of other people." Is that the answer? Is it just a question of names? Are we right in finding the doctrine of the Trinity in the text we looked at three days ago (Matthew 28:19), where the word "name" is singular but three names are given - Father, Son and Holy Spirit? No, that is just part of it; there is much more to it than that. God, we know, is one God. But there stepped into the world one day someone who claimed also to be God. His name was Jesus. He forgave sins, claimed to have existence before Abraham, and accepted worship as His right. Worship, remember, is for God alone. After Jesus was resurrected and returned to heaven He sent back the Holy Spirit, who was also seen as God (2 Corinthians 13:14). He - the Holy Spirit - came into the disciples and brought with him the resources of the Godhead, breaking the sin in their nature, pleading in prayer, and exalting the Savior. Thus we see God is One but also Three in One: God above us, God among us, God within us. The Father in majesty, the Son in suffering, the Spirit in striving. This is the central mystery of our most holy faith. Together, and with all our hearts, let us adore the great triune God.Father, Son, and Holy Spirit, though I cannot comprehend Your essential oneness and unity, I can worship You nevertheless. This I do now, in humble adoration. Glory, honor, and power be unto Your Name forever and ever. Amen.<div class="tl-lightgrey mt20 pt20 flexbox-row-wrap jc-around"><div><div class="fs-17 fg-mustard bold center-it">AdditionalVerses</div><ul style="margin-top:0px"><li>John 1:1-14</li><li>John 8:58</li><li>John 10:30</li><li>John 17:5</li></ul></div>

<div><div class="fs-17 fg-mustard bold center-it">Questions to Consider</div><ul style="margin-top:0px"><li>How did John describe Jesus?</li><li>What did Jesus declare of Himself?</li></ul></div></div>

Let a little light into your soul every day with this wonderful devotional from English pastor Selwyn Hughes.

Every Day Light with Selwyn Hughes

"Thomas said to him, 'My Lord and my God!' " (v. 28)

For Reading and Meditation:      John 1:1-14We ended yesterday by saying that the first step toward mental and spiritual health is self-renunciation and receptivity. I must be willing to acknowledge my need of Christ, stop striving to find happiness and instead receive Him into my life then, like the disciples we talked about the other day, I have reached the shore where I was going. It should not be considered strange that entrance into the kingdom of God begins with receptivity - isn't that where all life begins? Our scientists tell us that the ovum and the sperm have to receive each other before they can begin the positive business of producing active life. The seed in the ground receives moisture and nutrition from the earth before it can begin to give forth in flower and fruit. If it doesn't begin with receptivity, it doesn't begin. The scientist who doesn't sit down before the facts as a little child and who is not prepared to give up every preconceived notion and follow to whatever end nature will lead him will know nothing. The first law of life is receptivity, and that is also the first law of the kingdom of God. Look at our text once again: "As many as received him, to them gave he power to become the sons of God." How do we get power? First by receptivity: "as many as received him". At the very threshold of Christ's kingdom, then, we are met with the demand for self-emptying and receptivity. Have you made your own personal response to this demand? If not, I urge you to do so today. If you are not willing to do this, then nothing else can follow; if you are willing, then everything else follows. O God, You wrap me around as the atmosphere wraps itself around my body. Help me to respond to You as my physical body responds to its environment and lives. Through Jesus Christ my Lord. Amen.<div class="tl-lightgrey mt20 pt20 flexbox-row-wrap jc-around"><div><div class="fs-17 fg-mustard bold center-it">AdditionalVerses</div><ul style="margin-top:0px"><li>Matthew 13:1-23</li><li>Acts 17:11</li><li>1 Thessalonians 2:13</li></ul></div>

<div><div class="fs-17 fg-mustard bold center-it">Questions to Consider</div><ul style="margin-top:0px"><li>To what must we be receptive?</li><li>What was said of the Bereans?</li></ul></div></div>

"' as many as received him, to them gave he power to become the sons of God '" (v. 12, AV)

For Reading and Meditation:      Acts 17:16-34God is active not only in the Church but in the world and in those belonging to other religions also. Christians believe that God has revealed Himself in Jesus in a unique way, as declared in the Scriptures, and has nothing more to reveal than He has revealed. But does that mean God is interested only in Christians? Not at all. One of the statements in the passage before us today proclaims: "He is not far from each one of us" (v. 27). By creation all men and women are God's offspring, and they live and move and have their being in Him. Christians believe that because Jesus is the Light of the world, and is described by John in the Fourth Gospel as "the true light that gives light to every man" (John 1:9). Truth and beauty are derived from Him, even though people may be unaware of their source. Theologians refer to this as "common grace" - the kindness God shows to all human beings even though they know Him not. This is not to be confused with "saving grace," which is the kindness and mercy He extends to those who humbly receive the sacrificial offering which His Son made for them on the cross. Clearly, those who belong to other faiths are of deep concern to God, and that same concern ought to be ours. It should show itself in the way we talk to them, deal with them, and pray for them. There is no better way to end a discussion with an adherent of some other faith than to say and mean: "God loves you, and so do I."O God, can it be that sometimes You are hindered in the process of bringing others to Yourself by those of us who are more interested in winning an argument than winning a soul? Infuse us with Your love - Calvary love. In Jesus' Name we ask it. Amen.<div class="tl-lightgrey mt20 pt20 flexbox-row-wrap jc-around"><div><div class="fs-17 fg-mustard bold center-it">AdditionalVerses</div><ul style="margin-top:0px"><li>Matthew 5:38-48</li><li>Job 34:18-19</li><li>Acts 10:34-35</li></ul></div>

<div><div class="fs-17 fg-mustard bold center-it">Questions to Consider</div><ul style="margin-top:0px"><li>How did Jesus describe common grace?</li><li>What did Peter declare?</li></ul></div></div>

"For in him we live and move and have our being." (v. 28) 

For Reading and Meditation:      John 1:1-18We continue meditating on the fact that the Christian faith is unique in that it is the Word not of a prophet but of the Son of God Himself. And when I refer to the Son of God I mean also God the Son. The Son is as much God as God Himself. One commentator says of the verse before us today: "If I were to put my finger on the most important verse in Scripture I would unhesitatingly put my finger on this one: 'And the Word became flesh.' " This verse has been described as "The Great Divide," because no other religion can claim that the word they received from God became flesh. In all other religions the essential element is a word become word - a philosophy, a moralistic system, and so on. Only in Christianity does God appear in human form; the Word become flesh. Early in my career as a minister I found that whenever I tried to present the Christian gospel to people of other faiths, everything I said brought the bland reply: "Yes, what you say is good, but we have the same teaching in our sacred books also." The Sermon on the Mount? Muslims have something similar in the Qur'an. Turning the other cheek? Hindus would reply: "Our sacred books tell us the same." Caring and sensitivity to the needs of others? Buddhists would respond: "We believe in that too, perhaps even more than you." Every issue I raised had its parallel. I was puzzled. Where was Christianity's uniqueness? Then it dawned upon me - the Incarnation. No other religion has anything like the Incarnation. O God our Father, just to reflect on the Incarnation is to be filled with amazement and joy. We are not knocking at the door of heaven. You are knocking at the lowly doors of our hearts. How can such a thing be true? Yet it is. I am so thankful. Amen.<div class="tl-lightgrey mt20 pt20 flexbox-row-wrap jc-around"><div><div class="fs-17 fg-mustard bold center-it">AdditionalVerses</div><ul style="margin-top:0px"><li>Isaiah 9:1-6</li><li>Isaiah 7:14</li><li>Galatians 4:4</li><li>Luke 1:30-33</li></ul></div>

<div><div class="fs-17 fg-mustard bold center-it">Questions to Consider</div><ul style="margin-top:0px"><li>How did Isaiah depict the Incarnation?</li><li>What was the message of the angel?</li></ul></div></div>

"The Word became flesh and made his dwelling among us." (v. 14)

If They Repent- WStS "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9"Say not thou, I will recompense evil; but wait on the LORD, and He shall save thee." Proverbs 20:22 Be not in haste. Let anger cool down. Say nothing and do nothing to avenge yourself. You will be sure to act unwisely if you take up the cudgels and fight your own battles; and, certainly, you will not show the spirit of the LORD Jesus. It is nobler to forgive and let the offense pass. To let an injury rankle in your bosom and to meditate revenge is to keep old wounds open and to make new ones. Better forget and forgive. [If They Repent- WStS]. Peradventure, you say that you must do something or be a great loser; then do what this morning's promise advises: "Wait on the LORD, and he shall save thee." This advice will not cost you money but is worth far more, Be calm and quiet. Wait upon the LORD; tell Him your grievance; spread Rabshakeh's letter before the LORD, and this of itself will be an ease to your burdened mind. Besides, there is the promise "He shall save thee." God will find a way of deliverance for you. How He will do it neither you nor I can guess, but do it He will. If the LORD saves you, this will be a deal better than getting into petty quarrels and covering yourself with filth by wrestling with the unclean. Be no more angry. Leave your suit with the Judge of all.

Another classic from the pen of C.H. Spurgeon that will challenge and inspire you on your daily path to Heaven.

Charles Spurgeon's Faith's Checkbook

Forget and Forgive

He was in the world. It was incredible grace that the Lord of life and glory would ever come to live on this tiny planet. It would not be newsworthy to say of anyone else, "He was in the world." That is something over which man has no control. But for Him, it was a deliberate choice, an act of wonderful compassion.and the world was made by Him. The wonder increases! The One who was in the world is the One who made the world. He who fills the universe compressed Himself into the body of a baby, a youth, a man, and in that body dwelt all the fullness of the Godhead.and the world knew him not. This was a case of inexcusable ignorance. The creatures should have recognized their Creator. Sinners should have been struck by His sinlessness. They should have known by His words and works that He was more than just a man.He came unto his own. Everything in the world belonged to Him. As Creator, He had inalienable rights to it all. He did not trespass on someone else's property.and his own received him not. Here was the ultimate insult. The Jewish people rejected Him. He had all the credentials of the Messiah, but they didn't want Him to rule over them.But as many as received him. An unrestricted invitation goes out. It is for Jews and Gentiles alike. The sole condition is that they must receive Him.to them gave he power to become the sons of God. What an undeserved honor - that rebel sinners should become children of God through a miracle of love and grace!even to them that believe on his name. The terms could not be simpler. Authority to become children of God is granted to all those who, by a definite act of faith, receive Jesus Christ as Lord and Savior.So there is sad news and glad news. First the sad news: "the world knew him not" and "his own received him not." Then the glad news: "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." If you have not already received him, why not believe on His Name today?

With reverence, humor and skill, William MacDonald wove a daily devotional tapestry that challenges the reader to think deeply and Biblically, and apply God's Word to their lives.

Truths to Live By - One Day at a Time

"He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." (Joh

John 1:1-18The first three Gospels begin on the earth ; the fourth Gospel begins back in eternity. There are no sublimer words in all language than the first words in John's prologue. They give us a glimpse of the eternal past and show us the Word existing then. In the beginning, before anything else was - He was. Genesis is the book of earthly beginnings, but this first verse of John's gospel carries us back far beyond Genesis. We find precious comfort in human friends when we can rest in their love and know that they are indeed ours, true to us and faithful. Yet all the while, as we lean upon them, we know, too, that they are only creatures of a day. They have not lived long, and their wisdom is only inexperience, their strength only weakness. Their love is liable to change and decay; their very life is only a breath, a mere comma in the great sentence of eternity. But in the friendship of Christ we know that we are in the clasp of One who is eternal - the same yesterday and today, yes, and forever.We are told also plainly who this divine Friend is. "The Word was God ." A word reveals thoughts. We cannot know what is in our friend's heart - until he speaks. We never could have known what God's thoughts about us are - if He had not spoken to us. Jesus Christ is the Word, that is, the revealer to us of the mind and heart of God. The Incarnation of Christ brings Him very close to us. In His human life He is one of ourselves, our brother, with feelings, affections and sympathies like ours. But when we can add to our thought and experience of Christ's humanity the wonderful truth that He is divine, it puts a marvelous element of strength and security into our trust. The Incarnation is God coming to us with a great heart of love, offering Himself to us. A great preacher says, "In the last analysis Christianity is nothing more or less than a great dear Figure, standing with outstretched arms." God is love, and He is love yearning, that comes to us in the Word.All divine revelation has been made to the world through the Word. "All things were made by him." One was showing an old watercolor picture which hung in his room. It was beautiful, but the good man said that nothing among his possessions was so precious to him as this faded bit of painting, because his mother had made it. Just so, everything in nature is made sacred and beautiful to one who loves Christ, when he remembers that his Savior made it. The sweet flowers by the wayside would be sweeter to us - if we remembered, as we looked upon them, that the hand of Christ painted them. This is Christ's world. His touch is on everything in it. Everything speaks of Him and of His love.Christ is also the source of all life. "In Him was life." He is the one fountain of life. No one in the world, except God, can produce life. With all his skill, man cannot make the smallest living seed, or create the most infinitesimal particle of matter. Science, with all its wondrous achievements, has never been able to produce life in even the lowest form. No man can make a blade of grass, or the tiniest flower, or the lowest insect. All life comes from Christ.Our lesson turns now to the revealing of the divine Word. First, preparation. "There was a man sent from God." He came as God's messenger, to prepare the way for the divine revealing. Each one of us is likewise "sent from God." We know what John's mission was. We may not know yet what our own mission is - but God will show it to us as we go on, if we are faithful. We may be sure, however, that we are here on no haphazard errand; we are really sent on some errand, some definite mission. There is some word that we were born to speak - and if we do not speak it, the world will be poorer, some life will not know God's message and will not know what God wants it to do.John came to tell men of the Messiah. "He came for a witness, to bear witness of the Light that all men through him might believe."Our highest duty in this world is to give honor to Christ, to show some phase of His glory. Some men in their self-conceit, think only of making a show of themselves, getting people to see them and praise them. The mission of every Christian is to bear witness of the Light, to point others to Christ, that men may believe. It was said of a great preacher, that wherever he went, people, when they saw his life, fell in love with Jesus Christ. They forgot the preacher - and thought only of the Master whom the preacher proclaimed, both in his words and in his life. John hid himself out of sight - and wanted people to see only Christ. We cannot save any soul - but we can point lost ones to Him who can save. We may bear witness of Christ in many ways. We may do it by our words, telling what He was and what He did for us; and by our life and character, showing what Christ can do for all who come to Him.It is strange that when the Son of God came to his world, He was not received. We would say that such a glorious being would have been hailed with highest honor. But there was not welcome for Him. "He came unto his own - and his own received him not." This was one of the saddest things about Christ's mission to the world. For ages He had been waited for and watched for - but when He came He was not recognized; He was even rejected and crucified. We say, "If He came now - He would find a warm welcome." But would He? He does come now as really as He came then. He comes to save us, to be our Friend, to help us in our need, and many of us turn our backs upon Him. He stands yet knocking before many a door which does not open to Him.There were some, however, who received Christ when He came, and to these He brought wondrous blessings. "As many as received him, to them gave He power to become the sons of God." Here we have the way of salvation made plain. We have only to accept Christ as He comes to us - and we are led into the household, among God's own children. We need not understand all about Christ, about His person or His work - there may be a great deal of unexplained mystery about Him. There cannot but be, for the Incarnation is the most profound mystery of all ages. But we do not need to understand everything - all we need to do is to accept Christ as our Savior, our Master, our Friend - and we are led by Him into the full light. Then some day we shall understand. In the experience of divine love - our joy will be so full that there shall be no question unanswered, no desire unsatisfied.The beginning of our passage tells us of the Word existing in the eternity past, the Word with God, the Word as God Himself; now we come to the revealing of the Word: "The Word was made flesh, and dwelt among us." It is not said that the Word was changed into flesh - He continued to be divine. He became flesh. It does not mean, either, that He took up His abode in a human body merely - He took upon Him the whole of human nature, body, soul and spirit. We cannot divide the activity of Christ into two sections and say, "This the divine nature did, and this His human nature did"; the human and the divine were inextricably blended into one. When we see Christ's compassion, His thoughtfulness, His mercy, His kindness, His gentleness, these are divine qualities, revealed in human ways, through human life. It was all divine, all glory.Christ is the only revelation of God. "No man has seen God at any time; the only begotten Son, who is in the bosom of the Father - he has revealed him." We never can know God, except through His Son. There is no other possible revelation of Him. Christ came in lowly form, and appeared to His friends as a man; but when they learned to know Him, when their hearts had fixed their tendrils about Him, they found that He was divine, the Son of God. If we ever see God and know Him, and enter His family as His own - we must accept Christ. There is no other way. To reject Him is to shut ourselves away from God - in darkness unillumined by a beam of love from His face.

A unique type of devotional from the writings of James Russell Miller, published between 1908 and 1913.

Devotional Hours Within the Bible

John 1:1-18

Christ the Life and Light of Men

John 16:32"But a time is coming, and has come, when you will be scattered, each to his own home. You will leave me all alone. Yet I am not alone, for my Father is with me."The loneliness of Jesus while in this world was one of the most pathetic elements of His experience. There are two kinds of loneliness.One is, when a person is away from all human presences. A man who had been shipwrecked and had drifted for many hours on a piece of wreckage, spoke of the terrible feeling of desolation he experienced when on all alone on the waters, he could see no sign of human life, hear no voice, get no ear to listen to his calls of distress.But there is another loneliness. One may be in the midst of people - and yet be utterly without companionship. Were you never oppressed with a sense of loneliness in a crowd that surged all about you and pressed close to you on every side? Think of the loneliness of one who lands from a foreign country and enters the throngs on the streets of a strange city - but sees no face he ever has seen before, catches no glance of recognition from any eye. In a surging multitude of human beings - he is utterly alone. It takes more than human presence to make companionships; hearts must touch; there must be love and sympathy.In a sense, Christ was always alone in this world. His very greatness of character, made it impossible for Him to find real, deep, and full companionship. All great men are in a sense, solitary men. Their exalted life lifts them above the plane in which other people live. They are like the few tall mountain peaks of the earth that lift their heads far above the clouds, and wear their crowns of unmelting snows. The little hills are not lonesome, for there are so many of them - but the giant mountains are lonely in their solitariness because there are so few of them. The world's few great men are solitary, because common people cannot rise into companionship with them in thought, in feeling, in purpose. Christ found no fellow, no equal, no real companion, among men.Then, in His work as Redeemer, Christ was alone. He had few friends. There is infinite pathos in such words as these, which describe His personal loneliness: "He was in the world, and the world was made by Him - and the world knew Him not. He came unto His own - and His own received him not" (John 1:10-11). He revealed His feeling of aloneness and sense of homelessness when He said, "Foxes have holes, and the birds of the air have nests; but the Son of man has nowhere to lay His head." (Matthew 8:20; Luke 9:58). Thus in the midst of multitudes, His own people, too, not foreigners, those also He had come to deliver and save - He was alone because hearts and homes were shut against Him.Then, too, Jesus had a gentle heart, which craved affection and companionship. There are some men with cold, stern natures, who are indifferent to the coldness they meet in the world. They desire no sympathy. They are not pained by men's rejection. Opposition acts as stimulus to them. They almost court unpopularity. But Jesus craved affection and sympathy. We remember how He welcomed love whenever it came to Him; what a strength the beloved disciple was to Him; what a shelter and comfort the Bethany home, with its love, was to Him; how even the slightest tokens of kindness comforted and cheered His heart. We see also His deep craving for companionship in the Garden, when He wanted His closest friends near Him in His bitter agony and so deeply felt the disappointment when they slept and did not watch with Him. Jesus was not, then, a cold, iron man, who was unaffected by the indifferences and rejection of the people. He suffered keenly from every unloving act and touch. This intensified His loneliness.Here we have another phase of Christ's loneliness. "You will be scattered, each to his own home." The only human relief to His loneliness, along the years of His public ministry, was in the love of His friends; and this love, we know, was very imperfect. These friends, though loyal and devoted, never fully understood their Master. They had an earthly conception of His Messiahship, yet they were very unspiritual. They hurt Him continually by their lack of gentleness, thoughtfulness, and perfect trust. They grieved Him unintentionally, of course, ignorantly, loving Him still - but giving Him pain every day by the rudeness and harshness of their contacts with His sensitive heart. Very poor and imperfect, indeed, was the companionship which He found even with the gentlest and truest of His human friends.But now He looks forward to the losing of even this solace and support, "You will be scattered, each to his own home, and shall leave me alone." Even the little company of friends, who had walked with Him along the way, would desert Him in the hour of His supreme trial. We remember how it was. One of those who had eaten bread with Him, dipping His hand in the same dish, betrayed Him! Another, until then His bravest confessor, denied even knowing Him! They all forsook Him and fled. Alone, He was led away to His trial. Alone, He was left to stand before the court and before the governor. Loving and craving love as no other ever loved and craved love, He was left alone - with no pitying eye, with not one friendly voice raised in His behalf. At the close of a life given to love of men and to efforts to save men - He was left with no one confessing to have been helped or saved by Him, no friend, no follower; abandoned to the cruelty of brutal men. Even Barabbas, a notorious criminal, found friends that day, while Jesus, who had given His life to gentle deeds and kind ministries, was dragged away by His enemies through the streets, as if He had been a murderer, with no one to speak a word for Him.But read what He says of this hour of abandonment: "You will be scattered, each to his own home. You will leave me all alone. Yet I am not alone, for my Father is with me." There was One whose companionship never failed Him for a moment. Through the years when His infinite divine nature found such meager, imperfect fellowship even in the best love of human friends - He had but to turn His face toward His Father to have His hungry heart filled. When His affectionate nature met only misunderstanding, coldness, rejection, and antagonism among the people for whose love and trust He so hungered, He would go away at nightfall, apart from men, and on some mountaintop or in some deep garden shade, He would commune with One who was all love, who never misunderstood Him, and in whose blessed companionship all of the hungers of His heart were satisfied, and all the hurts of love were healed.<div class="center-it mtb10">One of the most touching incidents in the Gospels, described what occurred at the close of one day in the temple. "Every man went unto His own house; but Jesus went unto the Mount of Olives" (see John 7:53 to John 8:1). It was evening night was gathering. It was time for all to go away. But nobody asked Jesus home with him. They went to their own fine houses on the great streets, leaving Him there. Then He, homeless, with no place to go, no place to lay His head that night, climbed the Mount of Olives, and there stayed alone - alone, but not alone, because the Father was with Him.</div>We may apply the words to experiences in our own lives. We, too, have our times of loneliness. In a certain sense, all life is lonely. Even with sympathetic friends all about us, there is an inner life which one of us lives, in which we are solitary. We must make our own decisions and choices. We must meet our own questions and answer them ourselves. We must fight our own battles, endure our own sorrows, carry our own burdens. Friendship may be very close, so close that it seems to us there is no part of our deepest life, which our friend does not share with us; yet there is an inner sanctuary of each human life, into which even the most perfect friendship may not enter.Blessed are those who in this aloneness can say, "Yet I am not alone, because my Father is with me!" God is the only friend who can really enter into the inner sanctuary of our life. God's is the only companionship we can really have in the inner experiences of our hearts. God's is the only friendship that can really meet all our soul's deep needs and cravings. Human love is only a little trickling stream; God's love is a great river, broadening into a shoreless ocean! Human companionship helps us at a few points; the divine fellowship flows all about us and enters into every experience of ours. We never can be left alone - if we still have Christ. When other helpers and comforts flee - He will abide with us. When other faces fade out of view - His face will appear, shining out with perfect love, pouring its holy light upon us. "I am not alone, because the Father is with me.There are special times when we are alone. Pain sets us apart. We have to endure it alone. In any pain or grief of yours, you may have truest friends surrounding you - but none of them can bear one pang for you. Sometimes we almost blame our friends because they do not come near to us in our trouble, because they do not appear to feel for us or sympathize with us. We say they do not understand us. We think they ought to help us more. But the truth is - we have to live all our inner lives alone. Our friends love us and want to help us, but they cannot. None can fully understand us. None can really help us in any deep and efficient way. Those about us, even those who are our truest friends, who sympathize with us most fully, leave us alone because they cannot share our suffering. But we can always say, "I am not alone - because the Father is with me!"There is a loneliness which is made by the breaking up of homes. A true home is an incalculable blessing to the young lives that nestle in it. It is a shelter where they find protection. It is a school where they are educated, where they learn life's lessons. There is guidance also in a true home. Many of life's hardest questions, are answered by wise parents. Blessed is that young man or young woman who takes every perplexity, every mystery, every fear and doubt, every heart-hunger, to the sacredness of love's sanctuary at home and gets wise counsel and guidance!Home has also its blessed companionships. It is one place where we are absolutely sure of each other, where we need never suspect anyone, where we do not need to be on our guard. Youth has its unexpected longings, its deep cravings, its hunger for affection, its inexperience needing direction. A true home is the very shadow of Gods wings, the very cleft of the Rock of Ages, to those who abide in its love. But sometimes the home is torn down and its shelter broken up. Sore indeed is the loss when a young person, used to all that is gentle and satisfying in home tenderness, is driven out to homelessness. Other human friendships are very sweet - but they never can give back home with its rest and comfort. But blessed is he who in earthly homelessness can say, "Yet I am not alone!" Who can look into the face of Christ and breathe out the psalm of peace, "Lord, You are my dwelling place; You are home to my heart!"Another time of special loneliness is that of old age. Old people often grow very lonely. Once they were the center of large groups of friends and companions. One by one the beloved associates slipped away. Now the old man or the old woman stands almost entirely alone. The streets are full, the church is full; but where are the faces of forty or fifty years ago? There is a memory of empty cribs, of vacant chairs, of little graves, of marriage altars - and then the starting of new homes, perhaps far away. But the old faces are gone. It is young life that now fills the home, the street, the church. Only here and there perhaps, is a companion of forty, fifty years ago remains. The old people are lonely.Yet Christian old age can say, "I am not alone!" No changes can take Christ away. Other companions scatter, leaving them humanly alone - but He never departs. Indeed, Christ becomes more and more real to aged Christians - as other friends drop off and become fewer and fewer. While human friendships filled the life, Christ was not turned to very often, though He was believed in and loved. The joys that were needed were found so easily in the human loves that were always at hand, that Christ did not seem so indispensable, so necessary. But as one by one the earthly loved ones dropped off and slipped away, and could not be turned to in the time of need, then Christ began to be more necessary and was turned to more frequently. As the years went on, and more and more of the old friends were missing, Christ grew every day more precious, until now He is almost the only one left. Blessed is the aged Christian; he is now drawing near to glory. A little while longer - and he will enter heaven! Soon the old people will pass over, and find again, waiting for them, those who were once their friends here, companions once more, inseparable now, in heaven!But it is not old people only, who are left lonely by life's changes. Sorrow touches all ages. There is a continual breaking of human companionships. Blessed are those who can say with every bereavement, "Alone - yet not alone, because Christ is mine, and He never leaves me!" Then in Christ also, our human ties are made inseparable. We never really can lose each other if we are united in Christ. In Christ we never lose a friend.But this is not all, nor the best. Human loneliness here, is filled with the divine presence of Christ. "I am not alone, because the Father is with me!"There is no other loneliness in all human experience, like that of dying. We cannot die in companies, or in groups, nor even two by two. We must die alone. Two may walk together for long years, never divided in joy or sorrow. But they cannot die together. Human hands, however long they have held each other, must unclasp as the friends enter the valley of shadows - one taken, the other left. Human faces that have looked into ours through the years, must fade from our vision - as we pass into the mists of the valley of death."I cannot see you," said a dying friend the other night, as the beloved ones stood about His bed. "I cannot see you." So will it be with each of us some night. Human friends cannot go beyond the edge of the valley. "You shall leave me alone." Yes, that will be true of each of us in our turn. But we need not be alone, even in that supreme moment. When the hand of human love unclasps - the hand of Christ will take your hand and lead you through the dark valley of death. When human faces fade out - Christ's face will be revealed, with its welcome of infinite love. When you must creep out of the bosom of human affection, and pass into the mystery of death - it will be into the clasp of the Everlasting Arms! So death's loneliness will be filled with divine companionship! "I am not alone, because the Father is with me!"Thus the one great need of life - is Christ. If we do not have Christ - what will we do in life's crises? When human joy fades - what will be left? When human companionships are stripped off - who will walk with us the rest of the lonely way? When death comes, and we must drift out from all we ever have known, from earth's refuges and trusts and from earth's familiar places and friends - where shall we go? In whom shall we trust? Who will receive us and lead us home? If we have not Christ, life is hopeless and the universe is homeless for us. But if we have Christ, then, no matter what is taken, He will remain - and He will suffice!

John 16:32

Alone - yet Not Alone

He is despised and rejected by men, a Man of sorrows and acquainted with grief. § In the world you will have tribulation; but be of good cheer, I have overcome the world. Such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners. § That you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation. Jesus of Nazareth … went about doing good and healing all who were oppressed by the devil, for God was with Him. § Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith. § That was the true Light which gives light to every man coming into the world. § You are the light of the world. A city that is set on a hill cannot be hidden … Let your light so shine before men, that they may see your good works and glorify your Father in heaven.

Daily Light on the Daily Path or Daily Light is a Christian daily devotional scripture reading published by Bagster & Sons about 1875. It has been reprinted continually since then. It consists of brief groupings of scripture passages which speak to prominent Biblical themes—two themes (morning and evening) for each day of the year. It appends no commentary, but simply allows scripture to speak for itself.

Morning Daily Light

 They are not of the world, just as I am not of the world. 

Your iniquities have separated you from your God; and your sins have hidden His face from you. § My beloved had turned away and was gone. I sought him, but I could not find him; I called him, but he gave me no answer. § I hid and was angry, and he went on backsliding in the way of his heart. I have seen his ways, and will heal him. § Have you not brought this on yourself, in that you have forsaken the Lord your God when He led you in the way? He arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him. § I will heal their backsliding, I will love them freely, for My anger has turned away. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

Evening Daily Light

 I will return again to My place till they acknowledge their offense. Then they will seek My face. 

9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him.

The true light<cr>1</cr> that gives light to everyone<cr>2</cr> was coming into the world.

John 1:9

He was in the world, and though the world was made through him,<cr>1</cr> the world did not recognize him.

John 1:10

 9 The true light   that gives light to everyone   was coming into the world. 10 He was in the world, and though the world was made through him,   the world did not recognize him.

From Wikipedia: 

The New International Version (NIV) is an English translation of the Bible first published in 1978 by Biblica (formerly the International Bible Society). The NIV was published to meet the need for a modern translation done by Bible scholars using the earliest, highest quality manuscripts available. Of equal importance was that the Bible be expressed in broadly understood modern English.

The NIV is published by Zondervan in the United States and Hodder & Stoughton in the UK. The NIV was updated in 1984 and 2011 and has become one of the most popular and best-selling modern translations.

OT: Biblia Hebraica Stuttgartensia; additional sources;
NT: UBS Greek New Testament; Novum Testamentum Graece; additional sources;

New International Version

 The true light   that gives light to everyone   was coming into the world. He was in the world, and though the world was made through him,   the world did not recognize him.

John 1:9-10

The true light that gives light to everyone was coming into the world. He was in the world, and though the world was made through him, the world did not recognize him.

Bible Verse of the Day

June 22, 1887

John 1:9-10 NIV

Verse by Verse Bible Study

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