Bible Devotional

[Administrator]

'Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the Lord , contrary to his command. '
Leviticus 10:1

When God sent fire down on the offering brought by Moses and Aaron, it was a glorious moment. The people fell on their faces and worshiped God. But later, Nadab and Abihu brought another kind of fire, not approved by God. They may have been drunk, but clearly, they were irreverent and careless and did not follow God’s instructions.

And God destroyed them. This may seem harsh to us, but it is a reminder that God holds those called to leadership to a very high standard. This is why James writes, “Let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1).

It is not for us to pick and choose what we like or don’t like from the Bible. Nor should we substitute human effort or godless compromise in the place of the real fire of the Holy Spirit. There is a right way to do God’s work.

Taken from Start! The Bible for New Believers

 

[Administrator]

'But because my servant Caleb has a different spirit and follows me wholeheartedly, I will bring him into the land he went to, and his descendants will inherit it. '
Numbers 14:24

God promised to do for Caleb what He refused to do for the rebels. Why? Because Caleb followed his Lord “fully.” God assumes full responsibility for our needs when we obey Him wholeheartedly. The difference between success and failure comes down to: Is the Lord with you and are you with the Lord?

Taken from The Charles F. Stanley Life Principles Daily Bible

 

[Administrator]

The Church​

'saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it . But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was shewed. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Who by the mouth of thy servant David hast said, Why did the heathen rage, And the people imagine vain things? Acts 4:16-25


One of the tragic aberrations of so-called modern religion is “Churchless Christianity.” The assertion is that it is Christ who saves us, not the Church, so “all you need is Jesus.” Few who claim to be Christians would argue against the statement that it is Christ who saves. For He is the eternal Son of God who has assumed human flesh, and has done so “for us and for our salvation” (Nicene Creed). Thus Paul writes, “For there is one God and one Mediator between God and men, the Man Christ Jesus” (1Ti 2:5). But because this Mediator established the Church which is His body, we who are joined to Him are joined to His Church as well. To say we love Christ, who is Head of the Church, and at the same time reject His body is to deny New Testament teaching.

The Gospel and Acts. The first use of the word “church” (Gr. ecclesia) in the New Testament comes in the Gospel of Matthew, when our Lord gives His approval of Peter’s confession of faith and promises, “I will build My church” (Mt 16:18). Jesus Christ builds, and we cooperate with Him. . . .

The Epistles. Paul’s instructions in his letters to the churches throughout the eastern Mediterranean clearly show what it means to be members of Christ: to be the Church and to be in the Church. Nowhere in the New Testament is Paul’s teaching on the Church more fully disclosed than in Ephesians 4. He instructs us that:

1. The Church is one, “endeavoring to keep the unity of the Spirit in the bond of peace” (4:3). There is one Church, one God, one doctrine, one baptism.

2. The Church is people, men and women who are energized by the Holy Spirit. For “to each one of us grace was given according to the measure of Christ’s gift” (4:7). We are not all given the same gifts, but together we are equipped to do God’s will.

3. The Head of the Church is Christ, “from whom the whole body [is] joined and knit together” (4:16).

4. The Church is “the new man” (4:24), the new creation, made to be righteous and holy. We are no longer alienated from God (4:18); we are being renewed together (4:23), “members of one another” (4:25).

The Church, then, is that place established by Christ where we each may become what we are created to be, maturing and being perfected, while the Church receives what it needs from each of us, so that it too is being perfected. The Church as the body of Christ carries us beyond our petty and worldly personal concerns, stretching our vision to the eternal and the heavenly as we ascend together to worship the Father, the Son, and the Holy Spirit.

Taken from The Orthodox Study Bible

 

[Administrator]

The Four “Orders” in Church Government​

'Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. 1 Timothy 5:17-22

The New Testament teaches that all four “orders” which form the government of the Church — laity, deacons, presbyters, and bishops — are necessary to the proper functioning of the body of Christ. All four are clearly visible in Paul’s first letter to Timothy.

1. The laity are also called “saints” (Rom 1:7; 2Co 1:1; 1Ti 5:10), the “faithful” (Eph 1:1), and “brethren” (Col 1:2). The laity (Gr. laos) are the people of God, the “priesthood” (1Pt 2:4–10). Technically, the term “laity” includes the clergy, though in our day the word usually refers to those in the Church who are not ordained. It is from among the laity that the other three orders emerge.

2. The deacons, literally “servants,” are ordained to serve the Church and must meet high qualifications (1Ti 3:8–13). The apostles were the first to take on the service tasks of deacons, and when the workload became too great they called for “seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business” (Acts 6:3). Besides serving the material needs of the people, deacons occupy a crucial role in the liturgical life of the Church.

3. The presbyters, or elders, are visible throughout the New Testament. Their ministry from the start was to “rule,” “labor in the word,” and teach true “doctrine” (1Ti 5:17) in the local congregation. Paul “appointed elders in every church” (Acts 14:23) and later instructed his apostolic apprentice, Titus, to do the same in Crete (Tts 1:5). From the word “presbyter” came the shorter form “prest,” which finally became “priest.” In no way is the ordained Christian priesthood seen as a throwback to or a reenacting of the Old Testament priesthood. Rather, joined to Christ who is our High Priest “according to the order of Melchizedek” (Heb 5:6, 10), the Orthodox priest is likewise a minister of a new covenant that supersedes the old.

4. The bishop is the “overseer” of the congregation and clergy in a given area. Often the terms “bishop” and “elder” are used interchangeably in the New Testament (Acts 20:17, 28), with the bishop being the leader of the elders. The qualifications for bishop listed in 1 Timothy 3:17 and Titus 1:7–9 underscore this role. Nonetheless, the bishopric is a specific office both in the New Testament and in the early Church. The Twelve were the first to hold this office (in Acts 1:20 “office” could literally be translated “bishopric”) and they, in turn, consecrated other bishops to follow them. For example, Timothy and Titus are clearly of a separate order from that of elder (see 1Ti 5:17–22; Tts 1:5). Early records show James was bishop of Jerusalem by AD 49 and functioned accordingly at the first council there (Acts 15:13–22). Peter is on record as the first bishop of Antioch prior to AD 53, and later the first bishop of Rome, where he was martyred about AD 65.

Taken from The Orthodox Study Bible

 

[Administrator]

Heresies​

False Doctrines in the Church​

'For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you. '
1 Corinthians 11:18-19


Heresy (Gk. hairesis) is properly defined as “the taking” of a choice, option, way, plan, or philosophic set of principles. The basic idea is “choice.” The word most often denotes the existence within a parent body of a group of self-willed individuals who have a sectarian spirit. However, the term was also used in the New Testament to refer to Christians who were considered separatists or sectarians by some of the Jewish religious leaders (Acts 24:14; 28:22).

Paul refers to heretic parties appearing within the church and implies that these divisions demonstrate the falsity or genuineness of our faith (1 Cor. 11:18, 19). Heretic divisions occur when God’s people are not walking in the Spirit (Gal. 5:20), and heretics are to be admonished twice, then disciplined or rejected (Titus 3:10).

“Heresy” in the sense of doctrinal error occurs when the person and work of Jesus Christ is denied (2 Pet. 2:1). Gnosticism (Col. 2:8–23; 1 Tim. 6:20) and Docetism (1 John 4:2, 3; 2 John 7) are among the doctrinal heresies challenged in the New Testament.

Modern heresies show a startling resemblance to the ancient ones. The New Age movement tends to regard everything as a part of God rather than acknowledging God as transcendent. Heresies often reject the full deity or full humanity of Christ and typically add some form of human works to the finished work of Christ on the Cross.

Taken from The Woman’s Study Bible

 

[Administrator]

The Reason for Participation in the Local Church

'not forsaking the assembling of ourselves together, as the manner of some is ; but exhorting one another : and so much the more, as ye see the day approaching. '
Hebrews 10:25

The ultimate reason that we should participate in a local church is that it is specifically commanded by God. Even in NT days, there were those who yielded to the temptation of absenting themselves from the worship services of the local church. The writer of Heb. points out that members of a local church have an obligation to one another.

They are to provoke one another to good works and to exhort one another to live consistent lives worthy of God. This can best be done within the context of a local church; so believers are commanded not to forsake the assembling of themselves together.

Taken from The Open Bible

 

[Administrator]

The Origin of the Church

'And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. '
Matthew 16:18

The church was a mystery (that is, hidden, not revealed) in the Old Testament. It was first prophesied in these words spoken to Peter, “on this rock I will build My church.” In this prophecy, there is a play on the word “rock” which also happens to be Peter’s name. Jesus said, “you are Peter” (masculine, petros) and “on this rock [feminine, petra] I will build My church.”

But when did the church actually begin? Again, many suggestions are offered for varying reasons. The simplest view is to understand the New Testament church as beginning on the Day of Pentecost in response to Peter’s Pentecostal sermon when “that day about three thousand souls were added to them [that is, the apostles]” (Acts 2:41). This group for the first time is called “the church” in Acts 2:47, and God added to their number daily those who were saved.

Taken from The Open Bible

 

[Administrator]

Church​

church, ecclesia (ek-klay-see-ah); Strong’s #1577: Used in secular Greek for an assembly of citizens and in the Septuagint for the congregation of Israel.


'which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: because that for his name's sake they went forth, taking nothing of the Gentiles. We therefore ought to receive such, that we might be fellowhelpers to the truth. I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.
3 John 1:6-10


The Greek term simply means “an assembly.” It was used in secular Greek to speak of any gathering of people to a political or festive assembly. It was used by the NT writers to mean a local assembly of believers or the whole body of believers. In John’s third epistle we see an example of both uses: “the church” in v. 6 connotes a large, unspecified group of believers, whereas “the church” in vv. 9, 10 has to be a specific local church. According to the overall pattern of the NT, it appears that the Christians of each city were unified under one group of elders (see Acts 14:23; 15:2, 4; 20:17, 18; Titus 1:5). Within the local church in the city, there were probably several “assemblies” or “meetings” of believers, held in various homes.

Taken from NKJV Study Bible

 

[Administrator]

'But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. '
Hebrews 3:13

Being a part of the church is vitally important, for it is there that we “exhort one another” (among other things). The word “exhort” comes from the Greek term parakaleo, which literally means, “to call alongside.” Some translations render it “to encourage.”

God consistently instructs us to exhort one another, and in this verse, He directs us to do so “daily” and “while it is called ‘today.’" This indicates He wants us to schedule regular, even urgent contact with one another.

Why? Because when we avoid significant contact with other believers, it’s a lot easier to slide, unnoticed, into destructive patterns of sin.

Taken from Start! The Bible for New Believers

 

[Administrator]

God-With-Us​

Behold, a virgin shall be with child, and shall bring forth a son,
And they shall call his name Emmanuel,
which being interpreted is, God with us.
Matthew 1:23

Jesus is Immanuel, “God-With-Us” (Is. 7:14).

Rather than demanding that we attempt the impossible task of reaching Him, God came to us as a human being and took up residence in our world (John 1:14). He brought salvation that invites us not to escape the world but to engage our surroundings. Because God is with us, we can undertake the tasks He has for us right where we live and work. Because He is with us, we have the power to face the world. And rather than taking us out of the turmoil of life in this world, Jesus walks with us through it.

Taken from The Modern Life Study Bible

 

[Administrator]

'And when he had fasted forty days and forty nights, he was afterward an hungred. '
Matthew 4:2

As a man, Jesus became tired, just as we do. When He needed to get from point A to point B, He walked, just like everybody else. Jesus felt physical hunger.

We know that after He fasted for forty days and nights, He got hungry. He got thirsty. When He hung on the cross, He said, “I thirst” (John 19:28). I think we can safely say that Jesus was a man’s man, but even so, He could grow weary and weak.

He died like a man when His battered body ceased to function. And although He never flew off the handle or lost His temper, Jesus sometimes got angry — with genuine righteous indignation. When Jesus came to the tomb of one of His closest friends who had just died, He also felt deep, deep sorrow. The Scripture says simply, “Jesus wept” (John 11:35).

Taken from Start! The Bible for New Believers

 

[Administrator]

Christ​

(Gk. Christos) (Matthew 11:2; Matthew 16:16; John 1:41; Acts 2:36; 2 Cor. 1:21) Strong’s #5547

Many speak of Jesus Christ but do not realize that the title Christ is, in essence, a confession of faith. The word literally means “the Anointed One.” In the OT, forms of its Hebrew equivalent messiah were applied to prophets (1 Kin. 19:16), priests (Lev. 4:5, 16), and kings (1 Sam. 24:6, 10), in the sense that all of them were anointed with oil, the symbol that God had set them aside for their respective offices. But the preeminent Anointed One would be the promised Messiah, for He would be anointed by God’s Spirit to be the ultimate Prophet, Priest, and King (Is. 61:1; John 3:34). With his dramatic confession, “You are the Christ, the Son of the living God” (16:16), Peter plainly identified Jesus as the promised Messiah.

Taken from NKJV Study Bible

 

[Administrator]

Jesus: The Sinless Savior​

'And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. '
Luke 23:42-43


The figure on the center cross . . . has no such shadow of sin. “We do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin” (Hebrews 4:15). Stainless. Selfless. Even on a sinner’s cross Jesus’ holiness illuminates heaven. . . .

Many could have spoken on behalf of Jesus, but none did. Until now. Kind words from the lips of a thief. He makes his request. “Lord, remember me when You come into Your kingdom” (Luke 23:42).

The Savior turns His heavy head toward the prodigal child and promises, “Assuredly, I say to you, today you will be with Me in Paradise” (Luke 23:43).

To those at the foot of the cross, the dialogue was curious. But to those at the foot of the throne, the dialogue was outrageous. They couldn’t imagine it. How could the thief come to paradise? How could a soul speckled by sin go to heaven? How could a sinner be saved? They were about to see.

Did an angel move, did a demon stir as they witnessed the answering of the prayer? The sins of the thief (and all us thieves!) leave him and go to Jesus. Tiny specks at first, then large flakes, and finally layers of filth. Every evil thought. Each vile deed. The thief’s ravings. His cursings. His greed. His sin. All now covering Jesus Christ. What nauseates God now covers His Son. . . .

The One with no sin becomes sin-filled. The one sin-filled becomes sinless.

It is eternity’s most bizarre exchange. Paul explained it like this: “Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’)” (Galatians 3:13). (From A Gentle Thunder by Max Lucado)

Taken from The Lucado Life Lessons Study Bible

 

[Administrator]

'The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. '
Psalm 110:1


The Lord is the Hebrew name Yahweh and refers to God the Father. to my Lord: According to Jesus’ interpretation of the passage (Matt. 22:41–45; Mark 12:35–37; Luke 20:41–44), this is a reference to the Son of God in heaven in the presence of the Father.

David himself confesses the Son to be his Lord, that is, his master or sovereign. at My right hand: This position of high honor beside the Father was given to the Savior upon His resurrection and ascension (Acts 2:33–36; 1 Cor. 15:20–28; Col. 3:1; Heb. 1:13).

The Savior’s placing His feet on His foes depicts the utter defeat of the enemies of Christ. Paul too describes this complete victory of Jesus (1 Cor. 15:25, 26; Eph. 1:22, 23).

Taken from NKJV Study Bible

 

[Administrator]

How does Jesus deal with Peter’s denial of Him during the trial?​

'So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. John 21:15-17


In John 21:15-17, the meaning of this section hinges upon the usage of two synonyms for love. In terms of interpretation, when two synonyms are placed in close proximity in context, a difference in meaning, however slight, is emphasized. When Jesus asked Peter if he loved Him, He used a word for love that signified total commitment. Peter responded with a word for love that signified his love for Jesus, but not necessarily his total commitment. This was not because he was reluctant to express that greater love, but because he had been disobedient and denied the Lord in the past.

He was, perhaps, now reluctant to make a claim of supreme devotion when, in the past, his life did not support such a claim. Jesus pressed home to Peter the need for unswerving devotion by repeatedly asking Peter if he loved Him supremely. The essential message here is that Jesus demands total commitment from His followers. Their love for Him must place Him above their love for all else. Jesus confronted Peter with love because He wanted Peter to lead the apostles (Matt. 16:18), but in order for Peter to be an effective shepherd, his overwhelming drive must exemplify supreme love for his Lord.

In v. 15, when Jesus asked him if he loved Him “more than these,” He probably refers to the fish (v. 11) representing Peter’s profession as a fisherman, for he had gone back to it while waiting for Jesus (v. 3). Jesus wanted Peter to love Him so supremely as to forsake all that he was familiar with and be exclusively devoted to being a fisher of men (Matt. 4:19). The phrase may refer to the other disciples since Peter had claimed he would be more devoted than all the others (Matt. 26:33). “Feed My lambs.”

The word “feed” conveys the idea of being devoted to the Lord’s service as an undershepherd who cares for His flock (1 Pet. 5:1-4). The word has the idea of constantly feeding and nourishing the sheep. This served as a reminder that the primary duty of the messenger of Jesus Christ is to teach the word of God (2 Tim. 4:2). Acts 1-13 records Peter’s obedience to this commission.

In v. 17, “Peter was grieved.” The third time Jesus asked Peter, He used Peter’s word for love that signified something less than total devotion, questioning even that level of love Peter thought he was safe in claiming. The lessons driven home to Peter grieved his heart, so that he sought for a proper understanding of his heart, not by what he said or had done, but based on the Lord’s omniscience (2:24,25).

Taken from The MacArthur Daily Bible

 

[Administrator]

What does the “living water” have to do with Jesus?​

'In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. '
John 7:37

A tradition grew up in the few centuries before Jesus on the 7 days of the Feast of Tabernacles. A gold container filled with water from the pool of Siloam was carried in procession by the high priest back to the temple. As the procession came to the Watergate on the south side of the inner temple court, 3 trumpet blasts were made to mark the joy of the occasion and the people recited Isaiah 12:3, “With joy you will draw water from the wells of salvation.” At the temple, while onlookers watched, the priests would march around the altar with the water container while the temple choir sang the Hallel (Pss. 113-118). The water was offered in sacrifice to God at the time of the morning sacrifice. The use of the water symbolized the blessing of adequate rainfall for crops.

In John 7:37, Jesus used this event as an object lesson and opportunity to make a very public invitation on the last day of the feast for His people to accept Him as the living water. His words recall Isaiah 55:1. “If anyone thirsts, let him come to me and drink.” These 3 words summarize the gospel invitation. A recognition of need leads to an approach to the source of provision, followed by receiving what is needed. The thirsty, needy soul feels the craving to come to the Savior and drink, i.e., receive the salvation that He offers.

“Out of his heart will flow rivers of living water” (v. 38). The water-pouring rite was also associated with Jewish tradition as a foreshadowing of the eschatological rivers of living water foreseen in Ezekiel 47:1-9 and Zechariah 13:1. The significance of Jesus’ invitation centers in the fact that He was the fulfillment of all the Feast of Tabernacles anticipated, i.e., He was the One who provided the living water that gives eternal life to man (4:10, 11). By this “He spoke concerning the Spirit” (v. 39). The impartation of the Holy Spirit is the source of spiritual and eternal life.

Taken from The MacArthur Daily Bible

 

[Administrator]

The Basis of God’s Judgment​

'Who will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: for there is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (for not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.
Romans 2:6-15


Even as believing Christians, we must not take the outcome of God’s final judgment for granted . . . . Romans 2:2–16 describes God’s judgment, showing how we can prepare ourselves for it. God’s righteous judgment will be:

1. According to truth (Romans 2:2, 3): Nothing is hidden from God. He sees everything and knows the truth about each of us. One of mankind’s great self-deception's is to say, “Who sees us?” (Is 29:15) and think there is no judgment.

2. According to impenitent hearts (Romans 2:4, 5): An unrepentant or hard heart despises God’s goodness, treasuring up the wrath of God at the judgment. A repentant heart, on the other hand, is grateful for God’s patience and abides in Christ, practicing a lifetime of repentance, which produces confidence before Him at the judgment (1Jn 2:28).

3. According to our deeds (Romans 2:6–15): The “doing good” referred to in 2:7 is not an attempt to gain merit with God. Rather, it is the unity of intentions with actions, faith with works. Even unbelievers are rewarded for good works, apart from spiritual understanding (2:14, 15). But note the following:

(a) “Doing good” means seeking God’s glory (2:10), not our own glory; God’s honor, not our own honor . . . . “Doing good” is seeking first the Kingdom of God (Mt 6:33).

(b) Good intentions alone, or faith without works, will not save (2:13). Simply to hear and not do is religion without reality. Those with true faith, “the doers” of the truth, practice virtue from pure and repentant hearts (Jam 1:21–27).

(c) “By nature” (v. 14) people are inspired by and cooperate with God’s grace. Therefore, good deeds are natural to us, whereas evil deeds are contrary to nature. Because we all fail, we need God’s mercy (Romans 3:9–19). The presence of God’s law in our conscience (Romans 2:15) condemns anything we do contrary to true human nature. Therefore, even Gentiles—people not under the Law of Moses, those who do not know of Christ— have an internal law from God, the natural law written in their hearts, according to which God will judge them. . . . Jews, then, have two laws from God — the Law of Moses and conscience—and are accountable to Him for both (Romans 2:12).

(d) Those who are condemned choose to reject God. There is no automatic, fated condemnation: God’s just judgment of us is based on our exercise of free will. . . .

4. By Jesus Christ (Romans 2:16): In the day of judgment we are not judged directly by God the Father, whom we cannot see, but by the incarnate Son whom we do see, Christ Jesus (Acts 17:31; see Jn 3:16–21, 35, 36). Christ will judge on the basis of the light He Himself has given to each of us (Jn 1:9) and our response to His light (Jn 3:16–21). “The secrets of men” (Rom 2:16) are “the thoughts and intents of the heart” (Heb 4:12).

Taken from The Orthodox Study Bible

 

[Administrator]

A Larger Conscience​

'And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD concerning things which should not be done, and are guilty; when the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation. And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD : and the bullock shall be killed before the LORD .

And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation: and the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD , even before the vail. And he shall put some of the blood upon the horns of the altar which is before the LORD , that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. And he shall take all his fat from him, and burn it upon the altar.

And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them. And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation. '
Leviticus 4:13-21


Interestingly, not only individuals bring a sin offering to God, but the whole congregation as well. Perhaps that rubs us the wrong way, for we are more prone to think of individuals coming under conviction, individuals repenting, and individuals finding the new life in Christ. People may be saved through a church’s ministry, but may a church itself be saved?

If nothing else, perhaps the Old Testament, and this passage, in particular, will serve as a healthy corrective against exclusive emphasis on individual responsibility and virtual neglect of community responsibility. One can only wonder if our absorption with the individual has more to do with rugged, pioneer Americanism as its antecedent than with biblical thought itself.

God’s word to Israel was, “If My people who are called by My name will humble themselves” (2 Chr. 7:14. It is a word to all His people, not just to some of them. Perhaps the time has come for the church of believers to confess corporately our own sins, even those done “unintentionally.” Little progress in God’s name will be made while we point the finger at others.

Taken from The Devotional Daily Bible

 

[Administrator]

Judge and Intercessor​

'because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men , in that he hath raised him from the dead. '
Acts 17:31

Paul, in his moving address to the Athenians, shifts from his marvelous discourse on the character of the true God (vv. 22-29) to exhortation; they need to repent (v. 30). Then follows a justification for exhortation (v. 31). There is a fixed day in the future, a day of judgment.

The agent in that judgment will be Jesus Christ. His qualification to judge is that He had been raised from the dead. Christ has been raised from the dead not only for the purpose of returning to heaven and resuming His fellowship with the Father, a fellowship interrupted only by the alienation and abandonment at the cross.

He has gone from His tomb to the right hand of His Father to intercede for us. One day, however, the mantle of Judge will be placed on Him, and we will stand before our Judge as well as our High Priest and intercessor.

Taken from The Devotional Daily Bible