JANUARY 26.—MORNING. [Or February 20.] “All things work together for good.”

WE left Joseph before Pharaoh, whose dream he had interpreted, and to whom he had given sage advice,

GENESIS 41:37–43; 46–57

37 ¶ And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? (Joseph’s words concerning the Lord had a manifest effect on idolatrous Pharaoh, and he spoke with reverence. We need never be ashamed to avow our faith. Good will come of holy speech.)
39, 40 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.
41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
42, 43 And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.
What a change from the prison to the chariot. Thus was the Lord Jesus uplifted from the grave, that at the name of Jesus every knee should bow. Such honours in their degree shall all persecuted saints obtain either here or hereafter.
46 ¶ And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.
Prosperity did not spoil him. He set about his business, and discharged the duties of his office with great diligence.
47, 48, 49 And in the seven plenteous years the earth brought forth by handfuls. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number.
50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him.
51 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father’s house.
Our afflictions leave no sting behind. The Lord’s love so rinses out our cup of sorrow that no bitterness remains. Such forgetfulness is sweet.
52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. (Here again he ascribes his happiness to his God, and blesses him for his double gift. To forget the past, and bear fruit in the present is a precious boon.)
53 ¶ And the seven years of plenteousness, that was in the land of Egypt, were ended.
54 And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread.
55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do.
We may call this a typical gospel, for poor hungry sinners are now bidden to go unto Jesus, and what he saith unto them do. May we be every one of us led of the Spirit of God to seek unto him who alone can open the well-stored granaries of grace.
56 And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt.
57 And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands. (To whom else can men go for salvation but to Jesus, the Saviour? Have all who join in this reading gone unto the Redeemer for heavenly bread? If not—why not?)

  Hail to the Prince of life and peace
  Who holds the keys of death and hell!
  The kingdoms of the earth are his,
  And sovereign power becomes him well.

  In shame and sorrow once he died,
  But now he reigns for evermore;
  Bow down ye saints before his feet,
  And all ye angel-bands adore.

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 51). Baker Book House.

JANUARY 25.—MORNING. [Or February 18.] “God is for me.”

GENESIS 40:1; 3–23

AND it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt.
3, 4 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound. And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward. (Thus providence regulated the royal household with an eye to Joseph, who was even in prison favoured of the Lord.)
5 ¶ And they dreamed a dream both of them, each man his dream in one night.
Not only men awake but asleep also shall be made to serve Joseph’s interests.
6, 7 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. And he asked Pharaoh’s officers that were with him in the ward of his lord’s house, saying, Wherefore look ye so sadly to day? (Thus should we show kindly sympathy, and seek each other’s welfare. What was fitting in a prison is even more so in a family.)
8, 9, 10, 11 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you. (Joseph bore brave witness to the living God; every believer should do so.) And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me; And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes: And Pharaoh’s cup was in my hand: and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.
12, 13, 14, 15 And Joseph said unto him, This is the interpretation of it: The three branches are three days: Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh’s cup into his hand, after the former manner when thou wast his butler. But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house: For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon. (How lovingly does Joseph hide his brethren’s fault, and speak not of his being sold but “stolen.” He was stolen, for the Ishmeelites bought what the sellers had no right to sell. Let us use the gentlest word when called to speak of the wrong doing of others.)
16, 17, 18, 19 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head: And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head. And Joseph answered and said, This is the interpretation thereof: The three baskets are three days: Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.
20, 21, 22 And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants. And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand: But he hanged the chief baker: as Joseph had interpreted to them. (Whether for good or evil, the word of the Lord will be accomplished. Be it ours to have it in reverence.)
23 Yet did not the chief butler remember Joseph, but forgat him. (Sad would it have been for Joseph had he put his trust in man; but though the butler forgot him his God did not. The Lord was reserving Joseph for a more timely deliverance; he was to come out of prison to a throne, and that was best secured by his waiting a little longer. It is good for a man to hope, and quietly wait for the salvation of God.)

     Put thou thy trust in God;
     In duty’s path go on;
  Fix on himself thy steadfast eye,
     So shall thy work be done.

     Though years on years roll on
     His mercy shall endure;
  Though clouds and darkness hide his path,
     His promised grace is sure.

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 49). Baker Book House.

JANUARY 24.—MORNING. [Or February 16.] “In the world ye shall have tribulation.”

JOSEPH was Jacob’s best loved and most tried son. Whom the Lord loveth he chasteneth. This chapter opens a long scene of suffering.

GENESIS 37:2–14; 18–24; 28; 31–35

2 Joseph being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.
3 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.
4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
His piety led him to protest against the wrongdoing of his brethren. He would not join them in evil, nor aid them by concealing their evil deeds.
5 ¶ And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.
6 And he said unto them, Hear, I pray you, this dream which I have dreamed:
7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.
8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
9, 10, 11 And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? And his brethren envied him; but his father observed the saying. (Whom God favours the ungodly are sure to dislike. The evil hate the righteous.)
12, 13, 14 And his brethren went to feed their father’s flock in Shechem. And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them.… So he sent him out of the vale of Hebron, and he came to Shechem.
18, 19, 20 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. And they said one to another, Behold, this dreamer cometh. Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.
21, 22 And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him. And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.
23 And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him.
24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it.
28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.
31, 32 And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood: And they sent the coat of many colours, and they brought it to their father, and said, This have we found: know now whether it be thy son’s coat or no.
33 And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.
34, 35 And Jacob rent his clothes, and put sack-cloth upon his loins, and mourned for his son many days. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him. (This was a very painful transaction, but let us not forget that the Lord overruled it for the highest good.)

  Crosses and changes are their lot,
     Long as they sojourn here;
  But since their Saviour changes not,
     What have his saints to fear?

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 47). Baker Book House.

JANUARY 23 | Faithful Obedience

SCRIPTURE READING: 1 Peter 1:1–15
KEY VERSE: 1 Peter 1:7

The genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ.

Though Joseph was sold into slavery, he refused to become embittered. As a result, God blessed him through Potiphar, an Egyptian officer who purchased him. He was taken into Potiphar’s home and given great responsibility. The Bible tells us that Joseph was a successful man (Gen. 39:2). All that Potiphar had was left in Joseph’s care.
However, what happened next in Joseph’s life was certainly a test of his character and obedience to God. It is fairly common for God to test our level of obedience. One day as Joseph was going about his duties, Potiphar’s wife approached him with an alluring temptation. She wanted Joseph to commit adultery with her, but Joseph immediately recognized the error and refused her advances.
Joseph said, “How then could I do this great evil, and sin against God?” (Gen. 39:9 NASB). His first thought was what such a sin would do to his relationship with God. Obedience was far more important to Joseph than a moment of physical pleasure.
Potiphar’s wife was furious and turned on him by lying to her husband. Potiphar had Joseph imprisoned. However, God was with him, orchestrating the circumstances of his life for even greater blessing.
If you are facing a situation that calls for obedience, ask yourself, Am I about to do something that will lead to my ruin or damage my faith? Faithful obedience always leads to blessing.

Precious Lord, thank You for the faith already instilled in my heart. Help me continue growing stronger each day in my spiritual journey of faith.

Stanley, C. F. (1999). On holy ground (p. 24). Thomas Nelson Publishers.

JANUARY 22 | FOLLOWING GOD’S COUNSEL

SCRIPTURE READING: GENESIS 3:1–7
KEY VERSE: GENESIS 3:6

So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate.

We serve a loving God who desires to lead His children into sound, wise decisions. However, even though we call on God for guidance and direction, we do not always follow His counsel. What can we expect when we fail to listen to Him?
Take a moment to read Genesis 3:1–7. In these verses, we find Eve faced with a conflict between what the Lord has told her and what she wants for herself. Sadly, she ultimately decides to base her decision on the words of the tempter, and as a result, sin enters the world.
This mistake demonstrates a pitfall that we often make in our day-to-day decisions: we listen to the wrong voices. In today’s passage, Eve knows very well what the Lord requires of her, yet she gives in to the allure of Satan’s offer. She weighs each option against the desires of her own heart and unfortunately chooses the one that appeals most.
When we follow similar patterns in our lives, we are in effect saying, “Thanks for Your advice, God, but I’m going to do things my way instead.” Even though we may not say these words outright, it doesn’t mean that our actions are not conveying this message. We must be careful how we respond to God’s call.
God has made Himself approachable and available. He wants us to seek His mind for our decisions. When we receive His guidance, we must then decide to heed His advice. To remain obedient to God, pray for the strength to follow His wise counsel.

Dear Lord, I thank You that You are approachable and available. Give me the strength to follow Your wise counsel.

Stanley, C. F. (2006). Pathways to his presence (p. 23). Thomas Nelson Publishers.

JANUARY 22 | Trusting God

SCRIPTURE READING: Genesis 39
KEY VERSE: Genesis 39:23

The keeper of the prison did not look into anything that was under Joseph’s authority, because the LORD was with him; and whatever he did, the LORD made it prosper.

People who have spent time in prison talk about the mind-numbing effects of incarceration. Days slide into days, months into months, and an inmate’s perception of time and reality may become stunted. It is easy to lose motivation or the will to live without hope, a goal, something to work toward.
Such was not the case with Joseph. If ever anyone had a reason to be bitter, it was Joseph. He did not even deserve to be in jail. Joseph could have allowed his frustration to deepen into resentment and then taken it out on his fellow prisoners and the guards. He could have made life miserable. Instead, Joseph chose to trust God:

But the LORD was with Joseph and extended kindness to him, and gave him favor in the sight of the chief jailer. And the chief jailer committed to Joseph’s charge all the prisoners who were in the jail; so that whatever was done there, he was responsible for it. The chief jailer did not supervise anything under Joseph’s charge because the LORD was with him; and whatever he did, the LORD made to prosper. (Gen. 39:21–23 NASB)

Joseph understood that God’s plans for him extended beyond the negatives of the here and now; in faith he could look past the present pain, and as a result, God turned his circumstances into a beautiful testimony of His love and provision.

I trust You, Master! By faith, I look beyond the past and present into the tremendous future You have planned for me. Turn my negative circumstances into a testimony of Your love and provision.

Stanley, C. F. (1999). On holy ground (p. 23). Thomas Nelson Publishers.

JANUARY 22.—MORNING. [Or February 12.] “A righteous man hateth lying.”

GENESIS 27:1–5; 17–29

AND it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.
2, 3, 4 And he said, Behold now, I am old, I know not the day of my death: Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.
5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it.
When Rebekah heard this she determined to obtain the blessing for her favourite son Jacob by a crafty stratagem. She prepared two kids of goats in a savoury manner, dressed Jacob in Esau’s clothes, put skins upon his hands and neck that he might appear to be hairy like his brother, and sent him in to deceive his father.
17, 18 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob. And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?
19 And Jacob said unto his father, I am Esau thy first-born; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.
20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me. (When we begin to sin we go from bad to worse. It was base enough of Jacob to utter so many falsehoods, but to bring in the Lord God of his father to give them the appearance of truth, was much worse.)
21 And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.
22 And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau.
23 And he discerned him not, because his hands were hairy, as his brother Esau’s hands: so he blessed him.
24 And he said, Art thou my very son Esau? and he said, I am. (Thus Jacob persisted in his falsehood. This narrative shows us the truthfulness of God’s word, since it does not conceal the faults of its most eminent saints. Had the Old Testament been a cunningly devised fable, it would never have exhibited the great progenitor of the twelve tribes in so sorry a light.)
25 And he said, Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank. (Isaac did not seek counsel of the Lord, hence his mistake. By this he was punished for his ill-placed partiality to Esau, for it was very unworthy of the patriarch to prefer his profanc son “because he did eat of his venison.”)
26 And his father Isaac said unto him, Come near now, and kiss me, my son.
27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed:
28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:
29 Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.
Thus the prophecy concerning Esau and Jacob was repeated with enlargements, “the elder shall serve the younger.” God’s purpose was accomplished, but this did not excuse Rebekah and Jacob, or screen them from the chastisements of God, which commenced at once. We ought never to do evil that good may come.

  Father, to that first-born of thine
     Thou hast the blessing given,
  The power, and dignity divine,
     Th’ inheritance of heaven.

  O how shall I the younger son,
     The Elder’s right obtain?
  I’ll put my Brother’s raiment on,
     And thus the blessing gain.

  Father, I joyfully believe
     Thou art well pleased with me;
  Thou dost at my approach perceive
     A heavenly fragrancy.

  Thou dost thy gracious will declare,
     Thou dost delight to bless;
  And why? My Brother’s garb I wear,
     My Saviour’s righteousness.

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 43). Baker Book House.

JANUARY 21.—MORNING. [Or February 10.] “He giveth not account of any of his matters.”

WE omit some of the minor details of the history as contained in Genesis, and pass on to the birth of Isaac’s twin sons, Esau and Jacob. Let us see how the New Testament explains the Old. We shall read

ROMANS 9:1–13

In this chapter the apostle illustrates the doctrine of election by the history of the households of Abraham and Isaac, in which the will of the Lord made differences irrespective of merit. Here he brings us into a great deep; but if we only wish to know what God reveals and no more, we may safely follow where Scripture leads. Election is not a fit subject for idle curiosity, neither is it to be passed over in neglect, for whatever is taught us in the Word is profitable for some gracious purpose.
1, 2, 3 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
Paul did not write as he did because he hated the nation to which he belonged. Far from it. He would have sacrificed everything for their good; and he felt almost ready to be cast away himself, if by such a fate he could have rescued the Jewish people. Passionate love speaks a language which must not be weighed in the balances of cold reasoning. View the words as the outburst of a loving heart, and they are clear enough. O that all Christians had a like love for perishing sinners.
4, 5 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
Paul pauses to adore the Lord whom he loved. Let us bow our heads and worship also.
6, 7 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
Here was a difference made according to the divine will. God has a right to dispense his favours as he pleases, and it is not for us either to censure his actions or ask an account of them.
8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
9 For this is the word of promise, At this time will I come, and Sarah shall have a son.
10 And not only this; but when Rebekah also had conceived by one, even by our father Isaac;
11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
12 It was said unto her, The elder shall serve the younger.
13 As it is written, Jacob have I loved, but Esau have I hated.
God passed by Esau, and gave Jacob the covenant blessing. This is a fact to be believed, and not to be made a matter for human judgment. Who are we that we should summon Jehovah to our bar? God is righteous in all his ways. We find that Esau despised his birthright, and sold it for a mess of pottage, and so by his actions abundantly justified, as well as fulfilled, the purpose of God.
How it ought to humble us when we remember that we have no claims upon God. If he should leave us to go on in sin and perish, we have no right to complain, for we deserve it. How earnestly and humbly should we implore him to look upon us in mercy, and save us with his great salvation. “Whosoever cometh unto me I will in no wise cast out,” is the voice of Jesus, and whether we see it or not, it is quite consistent with the predestination taught in this chapter. The Lord has a chosen people, and yet his gospel is to be preached to every creature. Believe, but do not cavil. When we believe on the Lord Jesus, we are in the way to make our calling and election sure. Only by faith can we be assured that the Lord has called and chosen us.

  ’Tis not that I did choose thee,
     For, Lord, that could not be;
  This heart would still refuse thee,
     But thou hast chosen me:

  Thou from the sin that stain’d me
     Wash’d me and set me free,
  And to this end ordain’d me,
     That I should live to thee.

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 41). Baker Book House.

Morning, January 20 | “Abel was a keeper of sheep.”—Genesis 4:2

As a shepherd Abel sanctified his work to the glory of God, and offered a sacrifice of blood upon his altar, and the Lord had respect unto Abel and his offering. This early type of our Lord is exceedingly clear and distinct. Like the first streak of light which tinges the east at sunrise, it does not reveal everything, but it clearly manifests the great fact that the sun is coming. As we see Abel, a shepherd and yet a priest, offering a sacrifice of sweet smell unto God, we discern our Lord, who brings before his Father a sacrifice to which Jehovah ever hath respect. Abel was hated by his brother—hated without a cause; and even so was the Saviour: the natural and carnal man hated the accepted man in whom the Spirit of grace was found, and rested not until his blood had been shed. Abel fell, and sprinkled his altar and sacrifice with his own blood, and therein sets forth the Lord Jesus slain by the enmity of man while serving as a priest before the Lord. “The good Shepherd layeth down his life for the sheep.” Let us weep over him as we view him slain by the hatred of mankind, staining the horns of his altar with his own blood. Abel’s blood speaketh. “The Lord said unto Cain, ‘The voice of thy brother’s blood crieth unto me from the ground.’ ” The blood of Jesus hath a mighty tongue, and the import of its prevailing cry is not vengeance but mercy. It is precious beyond all preciousness to stand at the altar of our good Shepherd! to see him bleeding there as the slaughtered priest, and then to hear his blood speaking peace to all his flock, peace in our conscience, peace between Jew and Gentile, peace between man and his offended Maker, peace all down the ages of eternity for blood-washed men. Abel is the first shepherd in order of time, but our hearts shall ever place Jesus first in order of excellence. Thou great Keeper of the sheep, we the people of thy pasture bless thee with our whole hearts when we see thee slain for us.

Spurgeon, C. H. (1896). Morning and evening: Daily readings. Passmore & Alabaster.

JANUARY 20.—MORNING. [Or February 8.] “Follow thou Me.”

GENESIS 24:50–67

LABAN, having heard Eliezer’s story and seen the jewels, which were no doubt great arguments with his mercenary mind, consented that Rebekah should go with him to Isaac.
50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.
51 Behold, Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the LORD hath spoken. (It is always right for young people to seek the consent of parents and natural guardians in such an important business.)
52 And it came to pass, that, when Abraham’s servant heard their words, he worshipped the LORD, bowing himself to the earth. (He was too devout a man to fail to adore ingratitude; too many, however, only pray in need, but forget to worship in thanksgiving.)
53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things. (He was a wise steward, and knew what arguments weighed most with Laban.)
54 And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master. (God’s servants should imitate this steward, and never be loiterers.)
55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.
56 And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master. (We ought not easily to be delayed from duty. To loiter is to disobey. When God speeds us we should speed indeed.)
57 And they said, We will call the damsel, and enquire at her mouth.
58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. (How happy would ministers be if all young people could be as readily led to the great Bridegroom, the Lord Jesus. He accepts the willing mind. He asks for the heart. Alas, how many deny their consent to his loving claims.)
59 And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men.
60 And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them. (The blessing of parents is a precious dowry.)
61 ¶ And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
62 And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.
63 And Isaac went out to meditate in the field at the eventide; (This good man, in his choice of a suitable place and time for one of the most heavenly of occupations, is an example to us all. If we meditated more we should be far more gracious than we are;) and he lifted up his eyes, and saw, and behold, the camels were coming.
64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.
65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself.
66 And the servant told Isaac all things that he had done. (Happy is that servant of God who dare tell his Master in heaven all that he has done. What a sad account would some have to render; for, “who hath believed our report, and to whom is the arm of the Lord revealed?”)
67 And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother’s death.

  In all my Lord’s appointed ways,
     My journey I’ll pursue;
  “Hinder me not,” ye much-loved saints,
     For I must go with you.

  Through floods and flames, if Jesus lead,
     I’ll follow where he goes;
  “Hinder me not,” shall be my cry,
     Though earth and hell oppose.


  My spirit looks to God alone;
  My rock and refuge is his throne;
  In all my fears, in all my straits,
  My soul on his salvation waits.

  Trust him, ye saints, in all your ways,
  Pour out your hearts before his face;
  When helpers fail, and foes invade,
  God is our all-sufficient aid.

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 39). Baker Book House.

JANUARY 17.—MORNING. [Or February 2.] “Not as I will, but as Thou wilt.”

GENESIS 22:1–19

AND it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. (This was at once the patriarch’s crowning trial and grandest victory, and it came after he had obtained the choicest blessing of his life. Great privileges involve great trial.)
2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.
3 ¶ And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. (His obedience was speedy, unhesitating, and complete. Think of that early hour, and the task of cleaving the wood for such a sacrifice. Could we thus obey the Lord?)
4 Then on the third day Abraham lifted up his eyes, and saw the place afar off. (Those days of deliberation must have severely tried him. We can do in a hurry what we should shrink from if we weighed it calmly.)
5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. (Perhaps he feared lest the servants should interpose to prevent his obedient act.)
6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?
A touching question, but Abraham would not allow his feelings to master his faith.
8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: (These were grandly prophetic words, and have been divinely fulfilled;) so they went both of them together.
9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
10 And Abraham stretched forth his hand, and took the knife to slay his son.
11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
14 And Abraham called the name of that place Jehovah-jireh (or the Lord will provide); as it is said to this day, In the mount of the LORD it shall be seen.
15 ¶ And the angel of the LORD called unto Abraham out of heaven the second time,
16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:
17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;
18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. (Thus was the covenant renewed in full, in connection with this great intended act of sacrifice: it is sweet to see the covenant of grace confirmed in the actual offering up of Jesus, the Only Begotten of the Father. O for grace to be in covenant with God in Christ Jesus.)
19 So Abraham returned unto his young men, and they rose up and went together to Beer-sheba; and Abraham dwelt at Beer-sheba.

  My God and Father! while I stray
  Far from my home, in life’s rough way,
  Oh! teach me from my heart to say,
     “Thy will be done!” “Thy will be done!”

  If thou shouldst call me to resign
  What most I prize—it ne’er was mine;
  I only yield thee what was thine:
     “Thy will be done!”

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 33). Baker Book House.

JANUARY 16.—MORNING. [Or January 31.] “Thy testimonies are very sure.”

GENESIS 21:1–21

AND the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.
2 For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. (The Lord’s promises are always fulfilled to the hour.)
3 And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. (Or laughter, for both parents had laughed for joy. The best laughing in all the world is that which arises from fulfilled promises; then is our mouth filled with laughter, and our tongue with singing.)
4 And Abraham circumcised his son Isaac, being eight days old, as God had commanded him. (Abraham’s laughter was no worldly merriment, but a joy which led him to be obedient to the Lord’s will. This is solid pleasure.)
5 And Abraham was an hundred years old, when his son Isaac was born unto him.
6 ¶ And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.
When the promise is realised by any of us, others ought to share our joy. Let us tell the saints what the Lord has done for us, that they may rejoice also.
7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.
8 And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.
9 ¶ And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. (Children are too apt to do this; but how wrong it is for the elder to tease and grieve the younger. God notices it and is displeased.)
10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.
11 And the thing was very grievous in Abraham’s sight because of his son.
12 ¶ And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
13 And also of the son of the bondwoman will I make a nation, because he is thy seed.
It was hard for Ishmael to be sent from home, but God ordered it for the best, even for him.
14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-sheba.
15 And the water was spent in the bottle, and she cast the child under one of the shrubs.
16 And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. (Had she forgotten the Lord who appeared to her before? So it seems. Our forgetfulness of former mercy is the root of present despair.)
17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.
God takes pity on boys and girls, and hears their little prayers as well as those of their fathers and mothers. Dear children, do you pray?
18 Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.
19 And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.
20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.
21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt. (Thus God who ordered Hagar and her son to be sent away, took good care of them in the desert: he will therefore watch over us if we commit ourselves to his care.)

  Our Lord is rich and merciful,
     Our God is very kind;
  O come to him, come now to him,
     With a believing mind.

  The Lord is great and full of might,
     Our God is ever nigh:
  O trust in him, trust now in him,
     And have security.

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 31). Baker Book House.

JANUARY 16 | Genesis 17; Matthew 16; Nehemiah 6; Acts 16

WE ARE NOT TO THINK that God disclosed himself to Abram every day: the decisive moments take place over considerable time. Putting the chronological hints together, Genesis 12 occurs when Abram is seventy-five; Genesis 15 is undated, but occurs during the following decade. Now he is ninety-nine, and Ishmael is already thirteen (Gen. 17:1, 25). God’s opening words on this occasion must have been a great comfort, pulling together as they do some of the themes already introduced: “I am God Almighty; walk before me and be blameless. I will confirm my covenant between me and you and will greatly increase your numbers” (17:1–2).
In the following verses, there is initial emphasis on the covenant, on the promise of the land, and on the fact that Abram will be “the father of many nations” (17:4–5). The latter takes pride of place, but there are three new elements that carry the history of redemption forward.
First, both Abram and Sarai are given new names. If Abram means “exalted father,” Abraham means “father of many,” i.e., “the father of many nations,” which implicitly announces that however important his role as head of the fledgling Hebrew nation, Abraham will be greater still in his foundational role as the one through whom all the peoples on the earth will be blessed (12:3). Sarah “will be the mother of nations” (17:16).
Second, God introduces circumcision as the initiatory sign of the covenant. Circumcision was practiced by several ancient Near Eastern peoples. Here, however, it has a distinctive role: a rite that is not unknown in Abraham’s world is picked up by God and assigned distinctive significance in the history of the covenant God enters into with his people. Abraham loses no time in complying (17:23–27). This is a social “boundary marker” which across the course of history increasingly marks the Hebrews out as different; but it is more than that. It is so definitively established as the unique sign of the everlasting covenant that failure to comply means one is cut off from the people of God (17:13–14). Even before there is a great quantity of stipulation in the covenant, its framework, its boundary, and its symbolism are being established.
Third, Abraham’s understandable but unhappy skepticism that he will bring forth a son of Sarah at this late stage in their marriage leads him to propose Ishmael as the one through whom God will fulfill his promises (17:17–18). But God will have none of it. Ishmael will sire great numbers, but the covenant line goes through Isaac (17:19–21). The history of the covenant people is thus decisively shaped by God’s sovereign choice.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 42). Crossway Books.

IT IS COMMON FOR GREAT ENTERPRISES OF FAITH to be surrounded by extremely difficult relationships.
William Carey, the father of modern Protestant missions, may be a hero to us, but in his own day he was viewed as eccentric and had more than his share of personal and familial sorrow. The great magisterial reformers did not battle for mere ideas; they were enmeshed in a great controversy that included not only “enemies” but countless people who were “friends” in some arenas and foes in others. In any great controversy there is bound to be a spectrum of viewpoints and a considerable diversity of degrees of integrity. One cannot read a detailed and candid biography of any Christian leader without observing the kinds and frequency of the difficult, painful, and sometimes deceptive debates in which they were called to participate. Consider, for example, Arnold Dallimore’s George Whitefield or Iain Murray’s D. Martyn Lloyd-Jones. I cannot think of an exception.
Where sufficient information is provided, the same thing must be said regarding leaders of the faith whose cameos appear in Scripture. Despite the long list of physical sufferings inflicted on him by unbelievers and by his calling as a church-planting apostle (2 Cor. 11), doubtless Paul’s most anguished moments come to him from closer to home—from Christians behaving in sub-Christian ways, from false brothers and false apostles undermining his work with innuendo and half-truths.
These are the kinds of things Nehemiah now faces (Neh. 6). Failing to succeed by ridicule, threat, and direct opposition, Sanballat, Tobiah, and their colleagues embark on subterfuge and personal pressure. In this chapter there are lies, false prophets, and accusations of rebellion. Indeed, even some of the Jews, Nehemiah’s own people, owe allegiance through political and marriage alliances to Tobiah, and use their compromised positions to try to influence the governor away from a policy that is good for the Jews and honoring to God. In all these machinations, Nehemiah steers a straight course, asks God for help, and shows himself to be a discerning and far-seeing leader.
Similar problems assail genuine Christian leaders today, and similar quiet resolve and fearless discernment are required to meet them. This is certainly true in pastoral ministry. The most difficult challenges will erupt not from direct opposition or from problems with a building or the like, but from deceivers, liars, those committed to some other agenda but whose smooth talk is so superficially “spiritual” that many are deceived. Expect such difficulties; they will surely come. It is the price of godly leadership in a fallen world.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 42). Crossway Books.

JANUARY 14.—MORNING. [Or January 27.] “Is anything too hard for the Lord?”

GENESIS 18:1–15

AND the LORD appeared unto Abraham in the plains of Mamre: and he sat in the tent door in the heat of the day;
2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,
3, 4, 5 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.
Abraham here became an example of hospitality, and thereby entertained angels unawares. He ran to meet the strangers, he saluted them respectfully, welcomed them heartily, and even made a favour to himself of their resting near his tent. Ungenerous spirits who never entertain either God’s servants or the poor, miss many a blessing. May we never be a churlish household.
6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.
7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.
8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. (The noble old man waited with pleasure upon the strangers. He spoke of a morsel of bread, but he made a feast. He was all kindness, goodness, and humbleness of mind: at once a true nobleman and a believer in God. Such are the fruits of elevated piety. Would to God we saw them in all professors.)
9 ¶ And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.
Where she should be. She was a worthy wife of her worthy husband, and therefore cheerfully aided him in providing for the guests. She was at that moment busy with household duties. We are in the way of blessing when we are in the way of duty. Abraham must have wondered how the chief one of the three strangers knew the name of his wife.
10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.
11 Now Abraham and Sarah were old and well stricken in age.
12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? (Here was unbelief, which can express itself as much in a laugh as in a cry.)
13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?
14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son (What an encouraging question is that. “Is anything too hard for the Lord?” Our family troubles, cares, and needs are not beyond the power and wisdom of our heavenly Father. Let us not despair, but in faith cast our burden upon him.)
15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
He who discerns all hearts could not be deceived. See how honest Holy Scripture is, for it records the faults even of the best of the saints; and yet how tender is the Spirit of God, for in the New Testament Sarah’s fault is not mentioned, for it had been forgiven and blotted out, but the fact that she called her husband “lord” is recorded to her honour. We serve a gracious God who, when our hearts are right, commends our good fruit, and leaves the untimely figs to drop out of notice. Let us be careful not to mar the joy of his promises and his grace by any unseemly expressions or actions. It would be a sad remembrance for us amid the recollections of divine love, to have to confess that we laughed at the promise.

  The thing surpasses all my thought;
     But faithful is my Lord;
  Through unbelief I stagger not,
     For God hath spoke the word.

  Faith, mighty faith, the promise sees,
     And looks to that alone;
  Laughs at impossibilities,
     And cries, “It shall be done!”

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 27). Baker Book House.

JANUARY 14 | Genesis 15; Matthew 14; Nehemiah 4; Acts 14

GOD’S TIME SCALE is so different from ours. Abram wants a son, and feels his time is running out; God envisages a race with countless millions of descendants. Abram feels his life is approaching its termination with nothing very much settled as to God’s purpose in calling him out of Ur of the Chaldeans; God sees the entire course of redemptive history.
What God does in Genesis 15 is promise Abraham that his offspring will constitute a vast number. At one level, God’s promise is enough: “Abram believed the LORD, and he credited it to him as righteousness” (Gen. 15:6). Abram’s faith is simple and profound: he believed God’s promises, taking God at his word. And that faith, in God’s eyes, was credited as righteousness. This does not mean that Abram earned brownie points for deploying such a righteous faith. Rather, the idea is that what God demands of his image-bearers, what he has always demanded, is righteousness—but in this sinful race what he accepts, crediting it as righteousness, is faith, faith that acknowledges our dependence upon God and takes God at his word. This faith of Abram is what makes him the “father” of those who believe (Rom. 4; Gal. 3).
Yet however genuine this faith, some of the details of God’s promise Abram has trouble imagining. God tells him of a time when his descendants will possess all the land around him, and Abram wavers and asks for a sign (Gen. 15:8). Graciously, God provides one: in a vision, Abram is enabled to see God entering into a covenant with him. Probably the pieces of the animals between which “a smoking firepot with a blazing torch” (Gen. 15:17) passes represent a way of saying, “May those who enter into this covenant similarly be torn apart if they break the terms of this covenant.” What is a visionary act of kindness to anchor Abram’s faith is also an instance of God’s long-range plans, his vast frame of reference: he is establishing his covenant with Abram and his offspring, a covenant relation into which Christians enter today (Gal. 3:6–9).
There is one more strand in this chapter that depicts God’s long-term view of things. One reason why Abram cannot begin to take over the Promised Land immediately is that “the sin of the Amorites has not yet reached its full measure” (Gen. 15:16). God’s sovereign timing so matches his moral sensibilities that by the time the children of Abraham are ready to take over the Promised Land, the inhabitants of that land will have so sunk in degradation that judgment must be meted out. That time, God says, is coming, but in this chapter it has not yet arrived.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 40). Crossway Books.

THE DRAMA OF NEHEMIAH 4 ABOUNDS with lessons and illustrations of various truths. But we must not forget that what to us is a dramatic narrative was to those experiencing it days of brutally hard work, high tension, genuine fear, insecurity, rising faith, dirt and grime. Nevertheless, some lessons transcend the ages:
(1) Among the hardest things to endure is derisory contempt. That is what Nehemiah and the Jews faced from Sanballat, Tobiah, and the rest (4:1–3). The Judeo-Christian heritage of Western nations was until recent decades so strong that many Christians were shielded from such scorn. No more. We had better get used to what our brothers and sisters in Christ in other lands and centuries handle better than we.
(2) Although God sometimes works through spectacular and supernatural means, he commonly works through ordinary people who take responsibility for themselves and seek to act faithfully even in difficult circumstances. So the Jews “prayed to [their] God and posted a guard day and night” (4:9). They armed themselves and divided their number between fighters and builders, but were also exhorted to, “Remember the Lord, who is great and awesome, and fight for … your homes” (4:14). Jews living near the enemy heard of the plots to demolish the building project and reported it to Nehemiah, who took appropriate action—but God gets the credit for frustrating the plot (4:15).
(3) Practical implications flow from this outlook. (a) It presupposes a God-centered outlook that avoids naturalism. If God is God, if he has graciously made himself known in the great moments of redemptive history and in visions and words faithfully transmitted by prophets he has raised up, why should we not also think of this God as operating in the so-called “natural” course of events? Otherwise we have retreated to some myopic vision in which God works only in the spectacular and the miraculous, but otherwise is absent or asleep or uncaring. The God described in the Bible is never so small or distant. (b) That is why God can be trusted. Nehemiah is not resorting to mere psychological puffery, nor to shameless religious rhetoric. His faith is properly grounded in the God who is always active and who is working out his redemptive-historical purposes in the ending of the exile and the rebuilding of Jerusalem—just as today our faith is properly grounded in the God who is always active and who is working out his redemptive-historical purposes in the calling and transformation of the elect and the building and purifying of his church.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 40). Crossway Books.

What Did God Say? | Pastor Jack Hibbs

Genesis 3:1-3

“Now the serpent was more cunning than any beast of the field which the LORD God had made. And he said to the woman, ‘Has God indeed said, ‘You shall not eat of every tree of the garden?’ And the woman said to the serpent, ‘We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, ‘You shall not eat it, nor shall you touch it, lest you die.’ ”

From the beginning, Satan has sought to thwart God’s plan for mankind. Though he isn’t named, we know that the devil possessed this incredibly beautiful reptile based on the characteristics of the serpent—he could talk and was cunning. Satan’s methodology is brilliant, and here we glimpse the subtlety of it. The root word for serpent in Hebrew means to whisper, cast a spell, or enchant. The enchantment of the serpent probably captivated Eve as he questioned, “Has God indeed said you shall not eat of every tree of the garden?”

Satan’s sly first attack involved sowing doubt, but Eve countered by repeating God’s command. Undeterred, Satan pressed on, “You’re not going to die. Go ahead, there’s no harm.” Now, God’s authority was in question. Only this time, there was no resistance. “So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate” (Genesis 3:6).

Eve saw. The word saw, in Hebrew, means self-advised, self-guided, and self-dependent. Eve’s self-centered desire superseded God’s, and with it came the unimaginable because self-justification of sin always has ramifications. “Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death” (James 1:15).

Has God indeed said? Satan’s playbook remains unchanged. And like Eve, we’re faced with a decision when the devil’s cunning lies come to our ears. Whose voice, whose Word will we believe?

Awaiting His Return,

– Pastor Jack

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JANUARY 13 | THE SECRET GARDEN

And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

—Genesis 3:8

However we may explain this mysterious “ground” within us, we will not have been long in the Christian way until we begin to experience it. We will find that we have within us a secret garden where no one can enter except ourself and God…. This secret inner chamber is the secret trysting place for Christ and the believing soul; no one among all our dearest friends has the open sesame that will permit him to enter there. If God is shut out, then there can be only everlasting loneliness and numb despair.

Where God is not known in the inner shrine, the individual must try to compensate for his sense of aloneness in whatever way he can. Most persons rush away to the world to find companionship and surround themselves with every kind of diversionary activity. All devices for killing time, every shallow scheme for entertainment, are born out of this inner loneliness. It is a significant and revealing fact that such things have in these last days grown into billion-dollar enterprises! So much will men pay to forget that they are a temple without a God, a garden where no voice is heard in the cool of the day. NCA114-115

What a privilege, Lord, to fellowship with the God of the universe. Slow me down today, that I might know this intimate inner fellowship. Amen.

Tozer, A. W., & Eggert, R. (2015). Tozer on the almighty god: a 365-day devotional. Moody Publishers.

JANUARY 13.—MORNING. [Or January 25.] “Thou God seest me.”

GENESIS 16

NOW Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. (Sarai therefore proposed to Abram that Hagar should become his secondary wife. This was a very usual custom in those days, but it was not a commendable one, and it was an unbelieving act on Sarai’s part to propose it.
It is not always easy to patiently wait the Lord’s time. We are all too apt to run to expedients of our own; as if the Lord needed our help to fulfil his promises.)
2 And Abram hearkened to the voice of Sarai. (Thus those we love best may be the means of leading us astray. The father of mankind sinned by hearkening to his wife, and now the father of the faithful follows his example.)
3 And Sarai Abram’s wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.
4 ¶ And when Hagar saw that she had conceived, her mistress was despised in her eyes.
5 And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee. (It was Sarai who proposed the arrangement, and now she upbraids her husband for it. It is of no use to lay the blame of our faults upon others, for if we step out of the straight path we shall be sure personally to smart for it.)
6 But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.
Thus Sarai was first unbelieving to God, next unkind to her husband, and then cruel to her servant; so one wrong step leads to others. Unbelief sins, and produces other sins. Even this holy woman was not without infirmity. “There is none good, save one, that is God.”
7 ¶ And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
8 And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. (She did not say where she was going, for she did not know. Let each of us ask himself. “Whither am I going?”)
9 And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.
10 And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. (No one could use such language as this but the Angel of the Covenant. Here is a proof of the inspired declaration, “My delights were with the sons of men.”)
11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.
12 And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.
13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me? (First, God sees us; and then, by his gracious visitations, he leads us to look after himself.)
14 Wherefore the well was called Beer-lahairoi; (The well of the living One, my Seer;) behold, it is between Kadesh and Bered.
15 ¶ And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael. (But this was not, as he had hoped, the promised heir; on the contrary, he became the occasion of much trial to the family. When we call in legality to help grace, or sight to assist faith, we miss our object, and ensure for ourselves no little sorrow. The whole scene is a painful one, and should warn us that even in a gracious household sin may sow dissension, and cause heart-burnings and distress.)

  Quick as the apple of an eye,
     O God, my conscience make!
  Awake my soul, when sin is nigh,
     And keep it still awake.

  Oh may the least omission pain
     My well-instructed soul;
  And drive me to the blood again,
     Which makes the wounded whole!

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 25). Baker Book House.

JANUARY 13 | Genesis 14; Matthew 13; Nehemiah 3; Acts 13

IF ONE WERE TO READ through the book of Genesis without knowing the content of any other book of the Bible, one of the most enigmatic sections would certainly be these few verses about Melchizedek (Gen. 14:18–20). After all, how does he contribute in any substantial way to the plotline of the book?
His presence is precipitated by the decision (recorded in Gen. 13) of Abram and Lot to separate in order to stop the wrangling that was breaking out between their respective herdsmen. Lot opts for the plains of Sodom and Gomorrah. That means he and his family and wealth are taken captive when Kedorlaomer and the petty kings aligned with him attack the twin towns and escape with considerable plunder. Abram and his sizable number of fighting men go after the attackers. The skirmish ends in the release of Lot and his family, and the restoration of the people and goods that had been carried off. In the verses that follow, Abram refuses to accept any reward from the king of Sodom, a city already proverbial for wickedness, but he gladly accepts the blessing of the king of Salem (which possibly equals Jerusalem?) and in return pays him an honorific tithe.
Historically, Melchizedek (his name means “king of righteousness”) appears to be the king of the city-state of Salem (a name meaning “peace” or “well-being”). He functions not only as Salem’s king, but as “priest of God Most High” (14:18). Indeed, it is in the name of God Most High that he blesses Abram. And Abram so respects him, apparently knowing him from previous dealings, that he honors him in return.
We need not think that Abram was the only person on earth who retained knowledge of the living God. Melchizedek was another, and Abram finds in him a kindred spirit. In a book that provides the exact genealogy of virtually everyone who is important to the storyline, rather strikingly Melchizedek simply appears and disappears—we are told neither who his parents were nor when and how he died. He and his city are a foil to Sodom and its king. Once again, there are two cities: the city of God and the city of man (as Augustine would label them).
Melchizedek is mentioned in only two other places in the Bible. The first is Psalm 110 (see meditation for June 17); the other is Hebrews, where the writer recognizes that the inclusion of Melchizedek in the plotline of Genesis is no accident, but a symbol-laden event with extraordinary significance (especially Heb. 7). God is preparing the way for the ultimate priest-king, not only in verbal prophecies but in models (or types) that provide the categories and shape the expectations of the people of God.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 39). Crossway Books.

IT IS ALWAYS WORTH ASKING WHY the summary of a particular sermon is included in Acts. Sometimes the answer is immediately obvious, at least in part. For example, Peter’s sermon on the day of Pentecost, reported in Acts 2: whatever its distinctive features, it is above all the first post-resurrection Christian evangelistic sermon, the first Christian sermon after the descent of the Holy Spirit. The sermon Paul preaches in Pisidian Antioch (Acts 13:13–52) has many interesting features that help explain why Luke records it:
(1) It is preached in a synagogue, and thus to people whom Paul views as biblically literate—Jews, proselytes, God-fearers. He does not have to explain basic categories the way he does to the Athenians, who are biblically illiterate (Acts 17).
(2) Preaching to the biblically literate, Paul begins with a selective recitation of Israel’s history—obviously a standard approach in some Christian preaching, for Stephen does the same thing (Acts 7).
(3) More importantly, this selective history is directed toward establishing one central point: God had promised the coming of a king in the Davidic line. That provides Paul with the base from which he springs forward to Christian witness: the Messiah, that Davidic king, has arrived, and his name is Jesus.
(4) With this line of thought, and to this biblically-literate crowd, Paul devotes part of his sermon to exposition of particular texts in order to demonstrate his major points.
(5) Paul makes it clear that the purpose and focus of Christ’s coming is the forgiveness of sins. He compares and contrasts the nature and scope of this forgiveness with what the Law of Moses provided. Paul is interested in the salvation-historical developments that have taken place with the coming of the Messiah (13:39). Further, the salvation Paul announces assigns a central role to justification.
(6) The following verses (13:42–52) explain how Paul’s popularity incites jealousy, which generates various results—including Paul’s move away from the synagogue to the broader Gentile population. This is a concrete demonstration of something that characterizes Paul’s evangelistic ministry in every new place he visits: he begins with Jews and all those gathered in the synagogue—a matter of theological conviction for him; but he eventually turns, or is forced to turn, to the biblically illiterate pagans—a matter of calling for him, for he knows he is called to be the apostle to the Gentiles (Gal. 2:8).
(7) As on other occasions, Paul’s preaching causes both a riot and a revival.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 39). Crossway Books.

JANUARY 12.—MORNING. [Or January 23.] “I am thy shield.”

GENESIS 15:1–18

AFTER these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram. I am thy shield, and thy exceeding great reward. (Let those fear who touch the Lord’s anointed, but as for those who trust in the living God they have no cause for alarm. Five kings or fifty kings may come against them, but while Jehovah defends them they are secure. Perhaps the Lord saw a rising fear in Abram’s mind, and therefore came to him with this word of comfort: God is not willing that his servants should be in bondage to fear.)
2, 3 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.
4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. (The strongest faith has its conflicts. Abram’s heart was set upon being the progenitor of the Messiah, and he believed in the promise of God that he should be so, but still it appeared impossible, for he had no son, nor did it appear likely that he would ever have one. It is wise always to spread our doubts before the Lord, for he can meet them for us.)
5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
6 And he believed in the LORD; and he counted it to him for righteousness. (Over the head of every difficulty and physical impossibility he believed in God; and therefore he stood accepted as righteous before the Lord.)
7, 8, 9, 10, 11 And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. And he said, Lord GOD, whereby shall I know that I shall inherit it? And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. (The sacrifice ratifying the covenant is the most satisfying food for faith. Let us see Jesus confirming the promises and we are content. True, a few distracting questions like these ravenous birds will molest us, but by faith we chase them away. When the Lord covenanted with his servant over the bodies of the beasts slain in sacrifice, he gave him the strongest possible confirmation; and in the death of Jesus we have solid assurance that the promises shall all be fulfilled.)
12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.
13, 14, 15, 16 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not their’s, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. (This symbolised the history of the chosen seed: the furnace of affliction, with its darkening smoke is often theirs, but the lamp of God’s salvation is never removed from them.)
18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates. (Thus was the fear of Abram cured by the covenant: let us ever resort to the same remedy.)

  ’Tis mine the covenant of grace,
     And every promise mine;
  All flowing from eternal love,
     And sealed by blood divine.

  On my unworthy, favour’d head,
     Its blessings all unite;
  Blessings more numerous than the stars,
     More lasting and more bright.

  That covenant the last accent claims
     Of this poor faltering tongue;
  And that shall the first notes employ
     Of my celestial song.

Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 23). Baker Book House.