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Biblical Principles of Leadership - Daniel 1.8; 9-21

8/7/2026

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But Daniel resolved that he would not defile himself with the king 's food, or with the wine that he drank. Therefore, he asked the chief of the eunuchs to allow him not to defile himself. … And the king spoke with them, and among all of them none was found like Daniel, Hananiah, Mishael, and Azariah. Therefore, they stood before the king. And in every matter of wisdom and understanding about which the king inquired of them, he found them ten times better than all the magicians and enchanters that were in all his kingdom. And Daniel was there until the first year of King Cyrus.
As a very young man (perhaps a teenager) in the court of Babylon’s Nebuchadnezzar, Daniel and his three friends were set apart to serve the King. While naturally gifted with good looks, wisdom and knowledge, what distinguished them was their resolve, first and foremost, was to be faithful to God, the keeper of the covenant of love. Simply put, it was Daniel’s character that ultimately defined his leadership role. In Galatians 5.6b it says: the only thing that matters is faith expressing itself through love (NIV).  That is, what we know to be true about God and his eternal absolutes expresses itself in love by reaching out to others, building them up and equipping them for service. In seeking to apply this principle in the context of leadership an exceptional leader will seek to actualize the full potential abilities of those around him. Good leaders inspire and lead others but great leaders train other leaders in the process of leading. 

 “Leadership is an art, something to be learned over time … Leadership is more tribal than scientific, more a weaving of relationships than an amassing of information... The first responsibility of a leader is to define reality.  The last is to say thank you.  In-between the two, the leader must become a servant and a debtor. That sums up the progress of an artful leader” (DePree, Leadership is an Art). Leadership is always forward looking. To lead, by definition, means you are moving toward a goal you have not yet reached; therefore it is an unrealized objective and thus future.

Quality leadership is less what you do and more what you are, and a great many books and courses on leadership fail to define this distinction.  Great leaders are servant leaders who are concerned to develop their own character as well as to cultivate godly character in others. W. Somerset Maughm said Only a mediocre person is always at his best so do not become discouraged in your pursuit of the venerable character of a servant leader. 

Common Natural Traits found in Leaders

A. They have a record of attainment.
B.  They feel competent, and have an accurate personal self-assessment.
C.  They identify personal strengths and major on their strengths, not their weaknesses.
D.  They have the confidence that they can make things happen.
E.  They know the mission.
F.  They are a driving force.
G. They possess intellectual maturity; that is, they have decision-making ability.

Christian Leadership Traits 

While these traits are much to be coveted, they are not in themselves sufficient for the servant leader. There are in addition to these traits, the necessary traits which exemplify the character of the virtuous leader; they are in part as follows:

A.  Fear of God - The contemplative man - develops in quiet reflection and prayer a philosophy for leadership in crisis because leadership is not forged in crisis; it is revealed in crisis. Leadership is forged in the discipline of faithful living day by day and in the contemplative outworking of your understanding of spiritual and moral absolutes (cf. Naval Academy’s textbook Naval Leadership p. 455). 

B.  Truthful - Personal ownership of faults. They praise those who actually do the work. They do not seek to present events to their own advantage.  They have sufficient courage to do an honest self-evaluation and are teachable, thus shoring up areas of weakness. Some leaders are only able to be truthful about others as long as it does not impinge upon themselves. A great leader is a person of integrity - having an undivided heart they seek to do only what is right.

C.  Freedom from covetousness (my job, my people, my area of responsibility) – The mission fails where leaders need to control, or need credit and praise for the job well done. A common rule of thumb for military leaders is that “they endure pain they do not inflict pain.” They are pleased to see themselves as servants of those they lead and the mission they are tasked to accomplish. They encourage everyone to take ownership of the mission.

These are but a few of the character traits of the virtuous leader. I pray you will labor at the noble task of becoming a great leader. We are together privileged to help those about us to realize their full potential as we serve them as leaders. Grace and peace be with you in your ministry as a servant leader.

Some General Thoughts on Character Formation

Making life’s resolutions. Daniel resolved that he would not defile himself with the king’s food, or with the wine that he drank (Daniel 1.8). Jonathan Edwards made a list of 70 resolutions when he was 21.  Read over his list and make your own. 

Marks of leadership – leaders are made not born. Moses became a leader because he met with the Lord on holy ground and yielded his life to the mission set before him by God. Joshua became a leader because he spent time with the Lord in the tent of meeting: When Moses turned again into the camp, his assistant Joshua the son of Nun, a young man, would not depart from the tent (Exodus 33.11b).

Read the Word of God – meditate on it – memorize it.  

Read widely – read what you like, read what you don't like and read what you ought to like. Read critically; reflect carefully.

Know what you believe and why you believe it.

Live a balanced life: do not be afraid of very hard work. Discipline your mind, your body and above all guard your heart: Train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come (1 Timothy 1.7b-8). Make early investments in your mind and heart and from those investments you will harvest fruit for a lifetime:  Keep your heart with all vigilance, for from it flow the springs of life (Proverbs 4.23).

Learn to delight in the LORD: Delight yourself in the LORD, and he will give you the desires of your heart. Commit your way to the LORD; trust in him, and he will act. He will bring forth your righteousness as the light, and your justice as the noonday (Psalm 37.4-6).

Plan your work and work your plan is a common aphorism but you also need to regularly reflect on the results of your work and make appropriate changes as needed. Seek wise and godly counselors to speak into your life; but the final prayerful choices you make are yours alone.  

Recognize there are seasons in your life and live accordingly; you may be led down a path (a good one, albeit hard) that you did not foresee. Do not be afraid; He who is with you is greater than the one who is in the world: It is hard for you to kick against the goads (Acts 26.14b; cp. Ecclesiastes 11.9-12.8).

Be generous in everything: you have very little time in this life to invest in what endures beyond the grave; that is, invest in the lives of others: ‘Lord when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me (Matthew 25.45).

Never listen to the voice of faithless men. Keep company with men and women who live lives of faith, courage and honor. If for some reason you cannot find such company keep company with yourself in the Lord until such time as the Lord leads you to a Timothy. So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart (2 Timothy 2.22; cp. Daniel 3.16-18; 1 Corinthians 15.33; 2 Corinthians 6.17-18).

Do not be seduced by inconsequential things. We live in a world of self-indulgence and superficiality; so, seek to live above the rate of the “common” Christian. 

Remember you have just enough time in life to do everything that God wants you to do. God only holds you accountable for what he gives you–nothing more and nothing less. 

Have respect for all – kindness, courtesy and graciousness toward those of a mean estate is a reflection more of who you are, than who they are. 

Pay attention to details. Details matter! In the parable of the talents Jesus commends the faithful servant: “You have been faithful over a little; I will set you over much” (Matthew 25.23).

Be a faithful friend. In the upper room during his farewell address to his disciples Jesus declares his love for them and calls them friends (John 15.15) and commands them to love one another–this command lies at the heart of friendship. Friendship, at its heart, is sacrificial.  Indeed, John describes Jesus’ this way, “he loved them to the end” (John 13.1; 15.12). 

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Sowing the Word – Luke 8.1-15

7/28/2026

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​Now who is there to harm you if you are zealous for what is good? But even if you should suffer for righteousness' sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. (1 Peter 3.13-16)
In our previous meditation we considered the importance of the “ultimate question.” How then should we live so that we are always prepared to give a reason for the hope that is within us? We might begin with asking, “What was it about Jesus that attracted people to him?” The Synoptic Gospels paint a composite sketch of Jesus’ life and ministry. In chapters eight and nine of Luke’s Gospel he records a number of events that give the reader an insight into Jesus’ life. He opens with an account of Jesus traveling from village to village proclaiming the good news. He was accompanied by the twelve and an inner coterie of women who financially supported his ministry. Along with the “twelve” several women traveled with him including Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Cuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means (Luke 8.2). What was it about Jesus that attracted people from all walks of life to attach themselves to him? 

The twelve were drawn to Jesus by the expectation that he was the promised Messiah and by the unique authority of his teaching (cf. John 1.35-51); others were drawn to him because of his miraculous deeds. People from every social and economic level followed Jesus. Indeed, there is an irony that Jesus’ ministry was partly underwritten by the wife of Herod’s household manager; although Herod opposed Jesus politically, yet the income supplied from Herod’s own household helped support the ministry of the Son of Man. People were attracted to Jesus because of the uniqueness of his person. Consider these attributes: 
​
  • He made God known to mankind.
  • He addressed man’s enslavement to sin.
  • He revealed himself as the true Son of Man.
  • He spoke the truth without regard to consequences.
  • He loved those to whom he ministered. 
  • He healed and delivered people from physical infirmities and spiritual bondage.
  • He dealt with the real issues facing people (sickness, fear of death, death itself, poverty,  wealth, taxes, relationships, hate, love, forgiveness…)
  • He offered hope in place of despair.

It is interesting, though not surprising, that the character of the early church’s leaders closely resembles the character of Christ. Paul’s great ambition was to know Christ, and he urged others to imitate him as he sought to imitate Christ.Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us (Philippians 3.17; cf. 4.8-9; and 2 Timothy 3.14). Likewise, the apostle John writes that the believer ought to be like Jesus in their behavior, … whoever says he abides in him ought to walk in the same way in which he walked (1 John 2.5-6; cf. 1 John 3.1-3). 

Our understanding of the coming kingdom is incomplete; yet Jesus offers more than a glimpse of the future. As heaven’s reigning King, he gives his people the assurance of their inheritance (Ephesians 1.13-14). Moreover, he is the means by which men and women are to be saved (John 10.7). The Word of God is like seed, which when scattered in the field, will produce a great harvest. This good news of the kingdom consists of a message that declares: Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the Twelve (1 Corinthians 15.3-5). This is the word of God’s grace, which can build up the saints and give them an inheritance along with all who are called of God (cp. Acts 20.32).

When the truth of this gospel takes root in your fertile heart it will be unrestrained. Like the seed of a bristlecone pine tree sown in a small fissure of a granite mountain, when it takes root, the rock will split before the tree dies. One can no more silence the testimony of one who has been delivered from sin than suppress the laughter of a child. This is the good news: Jesus brings to life those who are dead in their sins. Such people cannot be constrained. They possess a great treasure in a jar of clay (2 Corinthians 4.7); they rejoice to speak in the name of Jesus and take every opportunity to teach and declare the good news. There is salvation in no other name but Jesus who is the savior (Acts 4.12; cp. 5.40-42).

Jesus went from one town and village to another proclaiming the good news of the kingdom of God. He modeled for his disciples what he would commission them to do (Matthew 28.18-20; cf. 2 Timothy 2.2). In Jesus’ parable of the sower the focal point is neither the sower nor the seed being sown, though both are certainly important. Jesus focused on the soil. Farmers contemporaneous with Jesus plowed their fields only after the seed was sown. Some parts of the field might have rocky subsoil, other parts might be contaminated with seeds from thorn bushes and yet other parts would be shallow, but overall there would be a harvest from that part of the field that was fertile and productive. This is not to say that there was an attempt to discriminate between the various soils prior to sowing the seed, but the emphasis was on covering the entire field with seed. So too with the Word of God–it is to be sown generously in every corner of the field. 

The condition of the heart ultimately belongs to God. Your responsibility is to sow faithfully. You do not need to worry about the suitability of the soil. The seed is good, and if you faithfully spread it around the landscape there will be a harvest. Paul writes of this in a different context, but with a similar intent in his letter to the Corinthians: What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe – as the Lord has assigned to each his task. I planted the seed, Apollos watered it, but God made it grow. So neither he who plants nor he who waters is anything, but only God, who makes things grow (1 Corinthians 3.5-9).

In a similar vein, in a personal letter to Timothy Paul encourages him to do the work of an evangelist. Paul’s primary charge to his young protégé was to preach the Word; to be prepared in season and out of season; to correct, rebuke and encourage and to do all this with great patience. But he goes on to specifically remind him to do the work of an evangelist (2 Timothy 4.2 & 5). To be sure, there is an office of evangelist which Paul lists among the gifts to the church in Ephesians 4.11; however, all Christians are entrusted with the message of reconciliation. We are ambassadors for Christ; God makes his appeal to the world through you (cf. 2 Corinthians 5.19-20). Moreover, Jesus’ last word of instruction to the disciples is also a word of instruction to us: therefore go and make disciples of all nations… (Matthew 28.19). The Holy Spirit has equipped you and commissioned you; therefore, be confident he will use you for his own purpose in grace. 
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The Ultimate Question - John 6.28-29; 6.40

7/24/2026

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Then they said to him, “What must we do, to be doing the works of God?” Jesus answered them, “This is the work of God, that you believe in him whom he has sent. … For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”

In the Synoptic Gospels there is a record of Jesus being asked by a rich young man: “Good teacher, what must I do to inherit eternal life?” (Luke 18.18; also, Matthew 19.16 and Mark 10.17). Indeed, it may well be the central question of the Gospels. The question is at the heart of Scripture’s record of redemption. It begins with creation, humanity’s fall, and the expulsion from God’s immediate presence in Eden, and culminates in the New Jerusalem when fellowship with God is fully restored. The question echoes throughout the Old and New Testaments (e.g. Job 25.4; Psalm 15; Acts 16.30; John 6.28). At its heart are the questions of whence and whither (where I came from and where am I going). If the future is only the grave and the only hope one has is in this present physical life, then wherein does a person find value and meaning in life? Is there anything that transcends the grave? The apostle Paul wrote: If in Christ we have hope in this life only, we are of all people most to be pitied (1 Corinthians 15.19).

Most people desire to live a purposeful and meaningful life; yet much of what we observe in Western culture reflects a philosophy of living for the moment. Sadly, little thought is given to what is true. It is the paradox of the “urbane” Western educational and political worldview. It breeds a generation of sinners who amuse themselves in life and die; while, ironically, Christians concern themselves with death and live. And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him (Hebrews 9.27-28, cf. Matthew 10.26-33). 

The apostle John poses the same question in a slightly different format. On the hillside overlooking the sea of Galilee Jesus had fed 5,000 men and their families with five loaves and two fish. Afterward, Jesus withdrew to the neighboring mountains to be alone and the disciples got into a boat to make their way back to Capernaum where they expected to meet up with Jesus. They were beset by a night storm and became frightened. At that point they saw Jesus walking across the water. As he entered the boat he said to them “It is I; do not be afraid.” 

The following day, the people who had been the beneficiaries of Jesus’ miracle of feeding the multitude followed him to this lakeside village with the intent of pressing him into service as their king. Jesus responds by warning them not to work for food that perishes, but for food that endures to eternal life, which only the Son of Man can give them because God has placed his seal of approval on him. At this point they ask the question “What must we do to do the works that God requires?”

Jesus answers their query saying that the work of God is this, to believe in the one he has sent. This answer seems, at a cursory glance, to be very different from that recorded in the Synoptic Gospels which focused on specific acts of self-abnegation (cf. Matthew 19.21: Teacher, what good deed must I do to have eternal life?). Interestingly, in the Matthean passage this encounter is followed by the parable of the kingdom of heaven being like the landowner going out to hire men to work in the vineyard (Matthew 20.1-16). Afterward, Jesus, as in the other two Synoptic Gospels, relates Jesus’ foretelling his death for a third time. The significance of the Matthean juxtaposition of the pericopes is that, like John’s Gospel, it accentuates the necessity of God’s work of grace over any good work meriting salvation. 

Look again at Matthew’s Gospel. Jesus tells the rich young ruler to sell all and to follow. There is no suggestion that if he does this he will merit salvation; to the contrary, Jesus asks him to do the very thing he knows he will not do. Thus, Jesus demonstrates that all men are unable to procure their own salvation. If that is the case then the logical question follows: who then can be saved? Jesus replies that with man it is impossible but with God all things are possible. This is reinforced by a parable about the kingdom of heaven in which workers are hired at various times throughout the day to work in the master’s vineyard. At the end of the day each man is paid the same amount. It is clear from this passage that God does not recompense men for their labor, but in keeping with the abundance of his grace.

In John’s Gospel, the question is plural and is being asked on behalf of the group. Jesus’ answer emphasizes the importance of believing in the one that God has sent. However, John has a very definitive idea of what it means to believe (Gk πιστεύω pisteuo) in the Lord Jesus Christ. Fundamentally, Johannine belief entails surrender, complete commitment, trust, and reliance on Christ alone. The word is used more than 70 times in John’s Gospel and is never divorced from the act of obedience (cf. Romans 16.26; John 14.23). Dietrich Bonhoeffer, the German theologian and WWII martyr, wrote in his book The Cost of Discipleship that “… only he who believes is obedient, and only he who is obedient, truly believes.”

Throughout the gospels Jesus calls individuals to follow him; he does not rally them around an ideal or a philosophy. Consequently, being a disciple of Christ is relational; it is contingent upon being in fellowship with Jesus. It is not enough to admire, respect, or esteem the things Jesus stands for, you must love him, and this you cannot do without the Holy Spirit who sheds the love of God abroad in our hearts (Romans 5.5). Oswald Chambers writes, in his devotional classic, My Utmost for His Highest: “Whenever the Holy Ghost sees a chance of glorifying Jesus, he will take your heart, your nerves, your whole personality, and simply make you blaze and glow with devotion to Jesus Christ.” A Johannine understanding of belief is more than intellectual assent; it is a surrender to the Holy Spirit’s work, so that your love for Christ blots out every competing affection (cp. Matthew 10.34-39). 

An addendum: Sampling of John’s Emphasis on Believing. 

  • to those who believed in his name, he gave the right to become children of God–1.12
  • Now when he was in Jerusalem at the Passover Feast, many people saw the miraculous signs he was doing and believed in his name–2.23
  • that everyone who believes in him may have eternal life: For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life–3.15-17
  • “Whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life”–5.24
  • “How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God?”–5.44 
  • The work of God is this: to believe in the one he has sent–6.29
  • Jesus declared, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty”–6.34
  • “For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life”–6.40
  • “I tell you the truth, he who believes has everlasting life;”–6.47
  • “Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him–6.64
  • We believe and know that you are the Holy One of God–6.69 
  • I told you that you would die in your sins; if you do not believe that I am the one I claim to be, you will indeed die in your sins–8.24
  • you do not believe because you are not my sheep–10.26
  • “Do not believe me unless I do what my Father does”–10.37
  •  “Whoever believes in me, does not believe in me only, but in the one who sent me–12.44
  • these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name–20.31
​
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Fear Not–I am with You (Isaiah 41.1-20)

7/18/2026

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But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend; you whom I took from the ends of the earth, and called from its farthest corners, saying to you, “You are my servant, I have chosen you and not cast you off”; fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand. ​ (Isaiah 41.8-10)
The overriding theme of Isaiah 40.1-41.20 is the consolation of Zion. The message of disaster presented to the reader in 39.5-7 is followed by a message of comfort: Comfort, comfort my people, says your God (40.1). The certainty of this comfort is supported by the three voices of consolation in Isaiah 40.1-11. Isaiah’s picture of the incomparable creator God (40.12-31) is one reason believers can know that God will provide succor in the hour of their trial. Another reason believers may look to the Lord for deliverance is that he is the incomparable God of history (41.1-7). Isaiah paints three pictures of God’s consolation in 41.8-20: the victorious servant (41.8-13); the divine metamorphosis (41.14-16); and the divine provision (17-20).

The Incomparable God of History (41.1-7)

The words: let them approach, then let them speak; let us together draw near for judgment, depict a courtroom setting, but the language implies an invitation to salvation more than a confrontation of judgment. Indeed, the invitation is universal. When Isaiah includes the inhabitants of the coastlands (islands or distant lands) and the peoples (nations, NIV), it is the entire Gentile world that is being invited to share in the blessings of God. Sadly, most who are invited to the banquet table find other things to do and miss the blessings that might be theirs (cf. Jonah 2.8 NIV; Matthew 22.1-14). The promise of renewed strength in 40.31 for men and women of faith is the same promise offered in 41.1. Only here do we begin to understand that Isaiah foresees both Jew and Gentile as the objects of God’s saving grace. Indeed, all who turn to the Lord will find provision for all their needs. “This is the point of the call, which will be developed further in 41:21-42:17. It is at the heart of Isaiah’s message that the Gentiles are to be fellow-heirs with Israel (19:24-25; 27:13). The Lord, therefore, extends to them, in the envisaged pressures of life, the same renewal that is available to Israel, i.e. by coming to him. It cannot, however, be done just like that: there is an issue to be settled, hence the courtroom terminology of approaching, speaking, meeting together and judgment (mispat, not ‘condemnation’, but reaching an authoritative decision)” (J. Alec Motyer, Isaiah, p. 309).  

Isaiah describes a conqueror who causes an international furor as he drives out the nations that oppose him. While Isaiah was for the moment intentionally non-specific, it will become clear (44.24-47.15) that he is thinking about the military conquest of Babylon by Cyrus, the Persian king. But to declare that at the outset would defeat Isaiah’s purpose, which is to establish the Lord’s sovereign rule over all the events of history. God enthrones and dethrones kings, establishes and destroys empires; he alone is the ultimate causal agent in human history. Whoever this agent of the Lord may be, it is the Lord’s purpose that lies behind his every action: He gives up nations before him, so that he tramples kings underfoot; he makes them like dust with his sword, like driven stubble with his bow. He pursues them and passes on safely, by paths his feet have not trod. Who has performed and done this, calling the generations from the beginning? I, the Lord, the first, and with the last; I am he (41.2-4). “But here is a strong and magnificent affirmation. In every movement in world affairs the Lord is the initiator, purposing and achieving that which accords with his righteous nature and policies. … The Lord remains in charge of the detailed operations of the one he has stirred up” (Motyer, p. 310). Kings and emperors concern themselves with dynasties, but God is the only Sovereign and eternal King who has no progeny to whom he will cede his throne. He was alone in the beginning and he will be with his own at the end. 

The great irony of the Lord’s invitation for those far off to draw near is that rather than accepting his invitation they turn to created (idols) things rather than the Creator. People live in fear, but rather than turn to the One who is able to deliver them, they attempt to encourage one another with platitudes like, “Be strong!,” as though words alone will change the course of events. They give each other tokens and talismans, but their superstitions are of no value. 

The Victorious Servant (41.8-13)

The first of the three pictures presented by Isaiah depicts God’s sovereign deliverance through the victorious servant who vanquishes the enemies of God’s people. The faithful reader may be confident that he has a promising future. He is assured of this because of the covenantal promises made to the patriarchs: But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend; … “You are my servant, I have chosen you and not cast you off”; fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand (41.8, 9b-10). 

First, Isaiah establishes the relationship between the Lord and his people. That Jacob (Israel) is God’s servant is a principle of covenantal responsibility implicit in Exodus 21.1-11. Under the Mosaic Law servants, or slaves, had societal rights and privileges; the master of the house also had a master to whom he must give an account. So then, just as a master of the house was obligated to care for and see to the needs of his servants, so too God will provide and care for those whom he has chosen. “To be such a servant is implemented by divine action. From the ends of the earth … I called you is a poetical expression of the taking of Abraham from Ur and Israel from Egypt. It is a token of divine sway over all the earth and of the deliberate selection of this man and his family” (Motyer, 312). 

Those who are members of God’s family are so because, like Abraham and Israel, he has called them to himself. Because they are his he assumes all the responsibility to protect and care for what is rightfully his. The language, I have chosen you and not rejected you, may be understood as, “I have determined not to reject you.” If God has thus made up his mind to receive the faithful offspring of Jacob / Israel, then the command not to fear carries all the force of his sovereign ability to accomplish his purpose. 

Your present circumstances may not appear promising, but you may be assured that the Lord will give you the resources and strength you need to do what is required of you. Paul understood this when he wrote to the Philippians: Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me (4.11-13; cf. Psalm 84). 

Jesus himself warned his disciples that after he left they would face many troubles. He told them plainly that the world would hate them just as it hated him (John 15.18). His very last words to them as a group before his crucifixion were words of comfort: I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world (John 16.33).  The Lord’s assurances are emphatic: For I, the Lord your God, hold your right hand; it is I who say to you, “Fear not, I am the one who helps you.” With such a One on his side the believer has nothing to fear; no enemy is too powerful and no obstacle so great that it can withstand the force of the Lord’s will. 

The Divine Metamorphosis (41.14-16)

The second word of encouragement is illustrative of the incomparable power of God to transform a hopelessly inferior worm into a force of divine judgment. The language of Isaiah is reminiscent of Job: “How then can a man be in the right before God? How can he who is born of woman be pure? Behold, even the moon is not bright, and the stars are not pure in his eyes; how much less man, who is a maggot, and the son of man, who is a worm!” (Job 25.4-6). What is impossible for men is easy for God. It is not man’s incapacity that is being considered, but God’s infinite ability. The psalmist questions man’s worth in relationship to God’s glory (Psalm 8.4), but the apostle John describes the wondrous new relationship that every believer has with God in Christ: Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world (1 John 4.4). The victory in Christ is even more clearly articulated in chapter 5: For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith. Who is it that overcomes the world except the one who believes that Jesus is the Son of God? (1 John 5.4-5). The one who abides in Christ possesses an inestimable treasure in a jar of clay (2 Corinthians 4.7) and in the end he will overcome every obstacle (cf. Revelation 21.5-7). 

The Divine Provision (41.17-20).

The last panel of the picture shows how God is able to change the adversity of one’s circumstances to divine provision. When every earthly prospect appears hopeless the Lord gives life and hope. The Israelites’ expectation of finding water as they wandered in the desert was not a good one, but time and again God miraculously provided water and food. God answers the prayers of those who seek him; he invites men and women to ask great things of him: “Thus says the Lordwho made the earth, the Lord who formed it to establish it—the Lord is his name: Call to me and I will answer you, and will tell you great and hidden things that you have not known” (Jeremiah 33.2-3). The believer is invited to come to God and ask of him that his or her needs may be met. This is not to say that God is a “sugar daddy” who indiscriminately caters to the whims of selfish people, but he is attentive to the needs of those who seek first the kingdom of God and his righteousness (Matthew 6.33).

​God refreshes his people by giving them his Spirit. To the Samaritan woman coming to fill her water jars Jesus said: 
“Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (John 4.13-14). “The most convincing witness in a truth-denying world is not an apologetic argument of our own brilliance: the most convincing answer to our times is the manifest presence of God in our midst. Stake your life, your very survival, on the reality of the Holy Spirit. Live on John 14-16 and Romans 8 and 1 Corinthians 1-2 and other passages on the Spirit. Think of God and entreat God and pray to God in keeping with his own self-revelation in his Word. Believe that the sovereign Spirit can uphold you, strengthen you, [and] refresh you. He will make you invincible” (Ray Ortlund, Jr., Isaiah, p. 265). People often attempt to live beyond their financial means and inevitably fail. God invites us to live beyond our spiritual means and he guarantees our success. 
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Our Tireless God - Isaiah 40.27-31

7/11/2026

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He gives power to the faint, and to him who has no might he increases strength. Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.
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When you are self–focused rather than God–focused you will inevitably begin to wonder if God really cares for you at all. Thus, Isaiah poses the question: Why do you say, O Jacob, and speak, O Israel, “My way is hidden from the Lord, and my right is disregarded by my God?” If God is the creator of the universe, if he is sovereign over the affairs of men, if he pays attention to all the details of his creation, then what right does anyone have in questioning whether God sees and understands anyone’s unique situation? Ironically, this question is being asked shortly after Israel had witnessed the exercise of God’s sovereignty over the nations. Isaiah reminded the Jews of their recent history of an Assyrian threat to their sovereignty. Humanly speaking, Judah appeared to be in an untenable position. In desperation King Hezekiah prayed for God’s intercession on behalf of the city of David. God responded through Isaiah that the King’s prayer had been heard and God would defend the city for his own sake and the sake of his servant David. An angel of the Lord struck down 185,000 soldiers in the Assyrian camp and Sennacherib returned to Nineveh to be killed by his sons as he was worshipping his pagan god. 

Isaiah encourages God’s people to keep their faith focused on the sovereign covenantal love of God. Isaiah’s admonition, like Samuel before him, is to remember what great and mighty things the Lord has done for you. God has not forgotten you. Isaiah reminds you as he did Israel to keep your eyes fixed upon the Lord (cf. Hebrews 12.1-2). Do not say: “My way is hidden from the Lord, and my right is disregarded by my God.” To the contrary, be encouraged with the knowledge that the Lord is the everlasting God, the Creator of the ends of the earth. If your walk with the Lord has lost its ardor, do not make the mistake of thinking that the transcendent God does not care about you. You may be tempted to think he is too great to care and you are too insignificant to matter. That is the wrong inference; the right one is that he is too great to fail. The biblical way of renewal is resting, trusting and waiting. These “activities,” and in that order, revitalize the spirit (cf. J. Alec Motyer, Isaiah, 307). 

When your faith and resolve to do what is right is tested, do not complain: “This is unfair; why are you doing this to me?” These were the sentiments of a second and third generation of Israelites living under “house arrest” in Babylon. After decades of praying without any evidence that God hears or cares about their condition, promises about God’s shepherd-like tenderness (40.11) might become suspect. Isaiah put forward the question on two levels: First, Is my way hidden from the Lord, that is, has God closed my case and will have nothing more to do with me? Secondly, on a personal and experiential level, the supplicant feels “I am constantly being ignored by God.”

Isaiah relates the Babylonian Diaspora with the self–imposed exile of Jacob (cf. Genesis 32.22-32). As you may recall, Jacob left Canaan because he had alienated his entire family. Similarly, when he left Haran to return to Canaan, he did so after alienating his father–in–law. As Jacob neared home after a twenty–year absence he was anxious about a potentially fatal confrontation with his brother Esau whom he had defrauded of his birthright. That night Jacob wrestled with the Lord. It may be in your darkest hour that the Lord meets you to strengthen and encourage you. When all else fails–and in due course it often does–we may, like Jacob, discover that true victory comes when we cling to the Lord and refuse to let go without his blessing. Paul may have echoed this imagery when he invited the Romans to join him in praying for him: I appeal to you, believers, by our Lord Jesus Christ and by the love of the Spirit, to strive [wrestle] together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, so that by God’s will I may come to you with joy and be refreshed in your company(Romans 15.30-32).  

Remember God’s greatness: Have you not known? Have you not heard? The Lord is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable. When you face seemingly insurmountable challenges, what you know about God and how you act based on that knowledge will determine the outcome. This is where theology finds its practical application. It has been said: “To see God is the highest aspiration of man, and has preoccupied the rarest human spirits at all times. Seeing God means understanding, seeing into the mystery of things. It is, or should be, the essential quest of universities” (Malcolm Muggeridge, Jesus Rediscovered, 95). 

Since you know God, keep these foundational truths foremost in your mind. Trust him to act lovingly on your behalf. God is eternal, he is the Creator of all things, he never grows weary, and he is infinitely wise. He governs every event. God has a purpose in all that he does. What you need to know is what God requires of you in your unique situation. 

God gives power to the faint, and to him who has no might he increases strength. That is, the God who does not grow tired shares his strength with you when you are weak. This is not a spasmodic or occasional activity; it is the very nature of who God is; he gives vigor to those who lack vitality (cf. Motyer, 307-308).

Here is the harsh reality: even young men in the prime of life may grow weary and fall to the ground exhausted. What hope is there in such a situation? Wait on the Lord. This is the activity of faith. Waiting on the Lord is at the very heart of keeping the Sabbath. It is a day of rest. It is one of the great truths of Scripture that following six days of creation, God rested on the seventh day. Why did God place such an emphasis on keeping the Sabbath holy? In short, it reminds the believer of what God is doing to secure his salvation. Moreover, it is a promise of something more to come. In the keeping of the Sabbath there is a promise of a better “rest” that is to come. One of the necessities of keeping the Sabbath was to wait on the Lord: to trust him to provide no matter what the exigencies may thrust upon the believer. The Sabbath rest is realized in the person of Jesus Christ: So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his (Hebrews 4.9-10; cf. Matthew 11.28-30). 
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Waiting on the Lord, resting in his tender arms (40.11), and trusting in his sovereign care is the primary activity of any Sabbath day; it is the activity of worship; it is the proactive confidence of faith. Life may seem unbearably difficult, but the man or woman of faith who waits for the Lord will never be disappointed: they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint. Day by day they will be renewed in their strength. God ultimately turns apparent defeat into victory for those who put their hope in him. As the eagle soars above the earth so will the man or woman of God be given a divine strength to persevere in every circumstance to the glory of God. 
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An Incomparable God

7/4/2026

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Do you not know? Do you not hear? Has it not been told you from the beginning? Have you not understood from the foundations of the earth? … “To whom then will you compare me, that I should be like him?” says the Holy One. Lift up your eyes on high and see; who created these?
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The Only Foundation for Truth    
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Although Isaiah’s audience may have been inattentive to his message about the greatness of God in creation, they had one great advantage over those who read his message today. They believed that the primary purpose for which men and women exist is to know God and to worship him. They believed that God’s self-disclosure was the foundation of all truth and that creation itself revealed truth about God. Moreover, it was expected that God would reveal truth about himself and what he required from his people through his divinely appointed emissaries. Thus, Isaiah’s message about the sovereignty of God in creation was not only persuasive, but it was also in keeping with the tradition of the sacred writings of Moses, David and other biblical authors (e.g., Genesis 1–2; Psalm 19; Job 26). In short, then, it was a commonly held belief that revelation was a valid system of epistemology. Epistemology is the theory of knowledge; it is an investigation into what distinguishes justified belief from opinion. It has been a long time since either natural or special revelation, as a valid system of knowledge, has been viewed without considerable skepticism. 

Perhaps it is somewhat simplistic, but it seems to me not entirely unwarranted to trace the shift in epistemology back to the Cartesian roots of Renè Descartes. His famous axiom, cogito ergo sum (I think, therefore I am), grounded his theory of knowledge in man as the one knowable constant. The finite “I” rather than the infinite God becomes the measure of all things. However, one must acknowledge that the Cartesian model was constrained by rigorous methodology and inevitably led to what was generally accepted as universal truth. This at least was compatible with the absolutism of biblical revelation. Among many intellectual movements that followed the Enlightenment, deism soon gave way to the agnosticism or atheism of those who vigorously promoted the virtues of philosophical naturalism. A more recent shift in epistemology modifies the classic Cartesian model. It assumes that the finite “I” is the starting point of knowing but unlike Descartes there is no assumption of common ground between individuals. Each “I” is a world unto itself (cf. D. A. Carson, Becoming Conversant with the Emerging Church, pp. 93-95).

“Postmodernism therefore insists that objective knowledge is neither attainable nor desirable. … Far from thinking that this loss in epistemological certainty is tragic, postmodernism glories in the diversity of outcomes. … [Such thinking] breeds absolutism that manipulates people and controls them, trampling on the splendid diversity of creeds and cultures and races that constitute humankind. Let the diversity flourish – but let none of the disparate voices claim to be ‘true.’ Or better yet, let them all claim to be true, but none in an exclusive or objective sense” (Carson, p. 97). A willingness to uncritically accept as true contradictory ideas fosters the peaceful coexistence of new age mysticism and science. 

When a prophet claims to have a message from God and declares, “Thus says the Lord” his revelation is to be understood as a true categorical imperative, that is, an unconditional moral (and spiritual) obligation that is binding on all persons in all circumstances, independent of a person’s subjective inclinations. Of course, all prophecy is subject to the stipulations of Deuteronomy 18.18–22. At the very heart of Scripture is the assumption that God speaks and acts in a manner that may be understood and acted upon and that everyone is obligated to obey it. 

Creation itself is a testimony whereby the believer recognizes that God speaks and acts. In it he sees the creative hand of God at work. Psalm 19 notes the difference between natural, or general revelation, and special revelation (Scripture). The creation narrative of Genesis is for the psalmist a declaration that God is the Sovereign creator. Even a cursory understanding of the cosmos ought to evoke in the observer a sense of wonder and awe (cf. Job chapters 26; 28–41). This, too, is Paul’s argument against paganism: For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they [unbelievers] are without excuse (Romans 1.20). Paul’s observation strikes at the heart of the deficient epistemological argument inherent in philosophical naturalism.

“Yet natural revelation is without words and is universal, being unrestricted by the division of languages. It transcends human communication without the use of speech, words, and sounds (cf. NIV mg. on v. 3). To those who are inclined to hear, revelation comes with no regard for linguistic or geographical barriers, even to the ends of the world (v. 4). Calvin observes, ‘When a man, from beholding and contemplating the heavens, has been brought to acknowledge God, he will learn also to reflect upon and to admire his wisdom and power as displayed on the face of the earth, not only in general, but even in the minutest plants’ (1:308–9).” (Willem VanGemeren, “Psalms” in Expositor’s Bible Commentary, p. 180).

The Incomparable God of Creation 

We know that Isaiah’s personal vision of the holiness of God thoroughly altered his worldview. He now appeals to his readers’ spiritual sensitivities by reminding them of the greatness of God that is to be seen throughout all creation. As you read Isaiah, or for that matter the Bible, keep in mind that fundamentally it points to a way of understanding the world from God’s point of view. 

“The Bible and science do not deal with the same problem. Scientific theory inquires: What is the cause of the universe? It thinks in the category of causality, and causality conceives of the relationship between a cause and effect as parts of a continuous process, as changing parts of an unchanging whole. The Bible, on the other hand, conceives of the relationship of the Creator and the universe as a relationship between two essentially different and incomparable entities, and regards creation itself as an event rather than as a process. Creation, then, is an idea that transcends causality; it tells us how it comes that there is causality at all. Rather than explaining the world in categories borrowed from nature, it alludes to what made nature possible, namely, an act of the freedom of God” (Abraham Joshua Heschel, God in Search of Man, p. 16).

In the pursuit of wisdom, the ancient Greeks acquired knowledge for the love of learning; the Western modern man is primarily interested in knowledge as a purchasing tool or as a means of controlling his environment. Knowledge for the man or woman of God is the basic building block of worship. This is what Isaiah has in mind when he describes God as the incomparably great Creator of the universe. Like Job, after the Lord speaks to him (Job 40.3–5), so too the reader of Isaiah is left speechless with only a sense of wonder and awe at the majesty of God. “If we see God through our own eyes, we diminish him without meaning to or even realizing it. But if we see God through God’s eyes, it changes how we see everything else. Isaiah understands that. In this passage he shows us the whole universe through God’s eyes” (Ray Ortlund, Jr., Isaiah, p. 242). 

The believer’s security rests in the supremacy of God’s sovereignty in all creation. Thus, Isaiah declares: Do you not know? Do you not hear? Has it not been told you from the beginning? Have you not understood from the foundations of the earth? It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them like a tent to dwell in; who brings princes to nothing, and makes the rulers of the earth as emptiness (Isaiah 40.21–23). God pays attention to all the details of his creation; there is nothing that does not concern him. He exercises control over everything. Like the psalmist, the believer may take great comfort in God’s sovereignty over all creation: O Lord, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar. You search out my path and my lying down and are acquainted with all my ways. Even before a word is on my tongue, behold, O Lord, you know it altogether. You hem me in, behind and before, and lay your hand upon me(Psalm 139.1–5). 

The Immensity of God 

Of all the observable wonders of creation, of all the things imagined in heaven, these things are but the outer fringe of God’s glory: Behold, these are but the outskirts of his ways, and how small a whisper do we hear of him! But the thunder of his power who can understand? (Job 26.14). God is immense beyond any man’s ability to comprehend his majesty. It is not surprising that the authors of the great confessions of faith are at a loss as to how to describe the greatness of God. For example, “The Lord our God is but one only living and true God whose subsistence is in and of himself, infinite in being and perfection; whose essence cannot be comprehended by any but himself; a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto; who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute …” (The First London Baptist Confession of Faith). 

God alone is all wise, self-existing creator and sustainer of all things. So of what consequence is human wisdom and human strength in comparison to God’s? God has no need for consultants: O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord, or who has been his counselor? Or who has given a gift to him that he might be repaid? For from him and through him and to him are all things. To him be glory forever. Amen (Romans 11.34–36).

There is Just One God 

If all this is true about God, then what is there to compare to the greatness of God? Isaiah allows for no pretenders to the throne. Indeed, he exposes the pathetic inadequacy of idol makers and the folly of those engaged in idol worship. There may not be a bowing before carved images, but there is a constant stream of pop culture idols being paraded in every form of the media that are elevated as objects of devotion. Thus, it is simply another Isaianic illustration of a feckless generation of idol worshippers. The question is rhetorical and the answer is all too obvious: there is none like God. “The idolater would suppose his idol to represent some supernatural force or being, but the prophet inculcates a true understanding. Idols may look magnificent, venerable and mysterious, they may excite a sense of awe but there is nothing there except the materials - no ability but human ability, no innate resources but those of earth. Isaiah reflects not the creed of the idolater but the monotheism of the Bible” (J. Alec Motyer, Isaiah, p. 305). 

Those who insist on worshipping worthless idols forfeit the grace that might be theirs (cf. Jonah 2.8 NIV; Psalm 115). They are blind and deaf to the spiritual forces that are at work in the world. Few in our society would think of themselves as idol worshippers. While we may be free from graven images, we are certainly not free from idolatry. “As St. Paul explained long since, the person who is covetous is an idolater (Eph. 5:5; Col. 3:5), and this means that virtually anything can become an idol: money, power, fame, pleasure, sex – in short, humanistic self-centeredness in all its forms” (Philip Edgcumbe Hughes, The Book of the Revelation, p. 115). Stop, look and listen; pay attention to what you see and hear. The Lord is incomparable; there is none like him. Look at creation and think about how carefully everything is ordered in the universe. Now think about how God has brought about our great salvation through the atoning work of his Son. There is nothing you need that is missing. God has given you everything necessary for life and godliness (2 Peter 1.3–11), so don't throw it all away for a worthless idol.
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The Shepherd's Tender Voice

6/27/2026

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​He will tend his flock like a shepherd; he will gather the lambs in his arms; he will carry them in his bosom, and gently lead those that are with young.” Isaiah 40.11
An Imperative to Comfort (40.1-2) 

Alec Motyer, the Isaianic scholar, outlines this prophetic book into three sections: the Book of the King (Isaiah 1-37), which primarily dealt with God’s judgment; the Book of the Servant (Isaiah 38-55), which deals with deliverance; and the Anointed Conqueror (56-66) which is Isaiah’s vision of the distant future (e.g. “Arise, shine, for your light has come, and the glory of the LORD rises upon you. See, darkness covers the earth and thick darkness is over the peoples, but the LORD rises upon you and his glory appears over you. Nations will come to your light, and kings to the brightness of your dawn” (Isaiah 60.1-3). Chapters 39 and 40 are thematically central to the progress of salvation depicted in Isaiah. These two chapters are illustrative of the symmetry of Isaiah. Isaiah 40.1-11, the focus of today’s meditation, is a prologue to the second major division of Isaiah and introduces a vision of an incomparably awesome God (40.12-26). 

It is too easy to read “Comfort, comfort my people” dispassionately as only applying the plural imperatives to God’s servant Isaiah. While the command is addressed to Isaiah and his prophetic ministry, Christians continue a ministry of consolation through the proclamation of the good news. So, then, how might you apply the urgency and emotional intensity in this command to your walk with Christ? There is an imperfect tense to the imperative which carries with it the sense of “keeps saying.” This is not uncommon to Isaianic literature (1.1, 18; 33.10; 40.25; 66.9) (cf. Alec Motyer, The Prophecy of Isaiah, p. 299). In these gentle words there is an urgent and persuasive appeal for the people of God to receive the fullness of God’s pardoning grace. 

Voice: in the wilderness (40.3-5) 

The first of the three prologue voices cries: In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God. This unidentified voice in Isaiah is identified for us in the New Testament as John the Baptist (John 1.19-23). In Isaiah 35.8 we read: And a highway shall be there, and it shall be called the Way of Holiness; the unclean shall not pass over it. It shall belong to those who walk on the way; even if they are fools, they shall not go astray. The Lord is coming and the people must prepare to meet Him. We know this to be true! Jesus has come and removed the obstacles of sin. John the Baptist is the voice crying in the wilderness preparing the way for the coming Messiah as he preached a message of repentance. 

Isaiah foretold the invasion of Jerusalem and the destruction of the Temple. This would be the end of the theocracy in Israel. But Isaiah says a further day is coming when the glory of the Lord will be revealed and all flesh shall see it together, for the mouth of the LORD has spoken it.

Voice: “The Word will stand forever” (40.6-8) 

The second voice cries out: All men are like grass, and all their glory is like the flowers of the field. This is more than just an observation about man’s physical frailty and mortality; it is an indictment of his moral failure. In contrast with the brevity of man’s life and the certainty of his judgment, there is the word of God that stands forever. Wise men look to God and live; the fool says there is no God and dies. 

Voice: the arm of God (40.9-11) 

The third voice proclaims: Lift up your voice with strength, O Jerusalem, herald of good news. That is to say: “What you have received you must now make known.” The Lord has come to Jerusalem; she has received the fullness of the Lord’s pardon. Now she must get up to a high mountain and forcefully declare what good things the Lord has done. You know what great and mighty things the Lord has done for you! Your voice has been strengthened by the Spirit of God; so, do not be afraid of those who cannot harm your soul. You are a herald of the good news. Remember: without Christ. you have nothing, with him you lack nothing. 
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The Lord will reward every person for what he or she has done (cp. 2 Corinthians 5.10), He is also the great Shepherd. Isaiah’s imagery of the shepherd is clear and Jesus identifies himself as the Isaianic shepherd: “I am the good shepherd. The good shepherd lays down his life for the sheep. … I know my sheep and my sheep know me … and I lay down my life for the sheep” (John 10.11, 14a, 15b). There is no greater comfort than knowing that God gathers the lambs in his arms and carries them close to his heart (see Isaiah 40.11).
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ABCs of Faith

6/27/2026

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​* Abide in the love of Christ and let his word abide in you
* Bold for truth
* Consider the great and mighty things God has done for you 
* Delight in the Lord
* Encourage the weak
* Forgive  freely
* Give generously
* Hope in God when all appears hopeless
* Imagine all things are possible in Christ
* Judge rightly
* Kind in word and deed 
* Love the Lord with a whole heart
* Mindful of others
* do not Neglect the gift that is within you
* Owe no one anything but love
* Pure heart
* be Quiet and listen
* Rejoice with those who rejoice
* Seek wisdom
* speak the Truth in love
* trust an Unchangeable God
* be Valiant
* Weep with those who weep
* eXcel in godliness
* shout for joY to God
* Zealous for God 
Suggested texts for each of the “ABCs of Faith” 

Abide in Christ – John 15.4-5, 7
Bold for Truth – 2 Timothy 1.7 & Philippians 1.14
Consider what God has done for you – 1 Samuel 12.24
Delight in the Lord – Psalm 37.3-4
Encourage the weak – 1 Thessalonians 5.14
Forgive freely – Luke 17.3-5 & 2 Corinthians 2.5-11
Give generously – 2 Corinthians 9.6-9
Hope in God – Romans 15.13
Imagine all things are possible – Philippians 4.13
Judge rightly – Luke 6.39-42 & 1 Corinthians 11.31-32
be Kind in word and deed – Colossians 2.12-17
Love the Lord with a whole heart – Matthew 22.34-40
be Mindful of others – Philippians 2.1-4
do not Neglect the gift within you – 1 Timothy 4.14-16 cf. 2 Timothy 1.5-6 
Owe no one anything but love – Romans 13.8
cultivate a Pure heart – Matthew 5.8 & Psalm 24.3-4 
be Quiet and listen – Ecclesiastes 9.17 & Zephaniah 3.17
Rejoice with those who rejoice – Romans 12.15
Seek wisdom – Proverbs 8.1-21, 32-36
speak the Truth in love – Ephesians 4.29-32
trust an Unchangeable God – Hebrews 13.8 & Jeremiah 29.11-13 cf. 33.2-3
be Valiant – Joshua 1.7-9 & 2 Timothy 2.7
Weep with those who weep – Romans 12.15
eXcel in godliness – 2 Peter 1.3-9 & 1 Timothy 4.7-8
shout for joY to God – Psalm 66.1 & Psalm 98.4 
be Zealous for God – Romans 12.9-13 & Titus 2.11-14
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Reflections on Death

6/12/2026

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​For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another (Job 19.25-27).
Like you, I have experienced the loss of someone I loved. My heart hurt and I did not know what to do about it. On the one hand I wanted the pain to go away and on the other hand, I wanted the pain to remain. I did not want to lose or lessen my memories of someone I loved – and do love still. I recall her courage in the face of adversity, her kindness, loving encouragement and hopefulness. As I sometimes think about her now, I know she has lost none of these qualities. Indeed, in the presence of Christ her every good gift is perfected. There is so much more to life than that which meets the eye. So we do not lose heart. Though our outer nature is wasting away, our inner nature is being renewed day by day. For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal (2 Corinthians 4.16-18). There comes to all of us a point when we put off our earthly body and enter the presence of Christ as we await the resurrection and our heavenly body. Yet, we do not lose our identity; rather we become what God intended us to be in Christ. Your life has been marked by someone you love and that is a legacy you may carry with you in the days that lie ahead.

The book of Job may seem like an odd place to turn for solace when confronted with heartache, but there are few others who have suffered like Job in the crucible of life. Despite his trials, he maintained an unshakable confidence in God’s faithfulness. That life is full of trouble. Job knew this all too well. He lost all his material possessions; he experienced the catastrophic heart-wrenching pain of his children’s deaths. If this were not enough, his closest “friends” declared him to be a sinner who was getting what he deserved. Still, he declares: Though he slay me, I will hope in him; yet I will argue my ways to his face (Job 13.15). If God’s mercy was not to be experienced in this life, he believed he would experience it after he shed the skin of his mortal life: For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another (Job 19.25-27). 
Perhaps some may think it strange, but I often think about my mortality, and when a friend departs this world the thoughts of my own departure override all other thoughts. The Bible does not give us a full description of the new heavens and a new earth; rather, the imagery suggests that what lies ahead is so wonderful that everything I’ve known up to this point pales in comparison to it. If this is true, then I suppose it is reasonable to be hopeful about what lies ahead. How we depart this life may vary from person to person but the country to which we journey is not a place to be feared. 

Some time ago I was rereading the English pundit Malcolm Muggeridge’s book “Jesus Rediscovered.” He made the following observations based on the Corinthians text quoted above.

“For myself, as I approach my end, I find Jesus' outrageous claim ever more captivating and meaningful.  Quite often, waking up in the night as the old do, I feel myself to be half out of my body, hovering between life and death, with eternity rising in the distance.”
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“I see my ancient carcass, prone between the sheets, stained and worn like a scrap of paper dropped in the gutter and, hovering over it, myself, like a butterfly released from its chrysalis stage and ready to fly away.  Are caterpillars told of their impending resurrection?  How in dying they will be transformed from poor earth crawlers into creatures of the air, with exquisitely painted wings? If told, do they believe it?  I imagine the wise old caterpillars shaking their heads -- no, it can't be; it's a fantasy.” 

“In the limbo between living and dying, as the night clocks tick remorselessly on, and the black sky implacably shows not one single streak or scratch of gray, I hear those words: I am the resurrection, and the life, and feel myself to be carried along on a great tide of joy and peace.”

The Bible is replete with assurances about God’s provision for his children, not because they have adhered to a rigid moral standard (though being good is a good thing and it is what Christians delight in doing) but because they believe and trust in their heavenly Father. At the conclusion of Paul’s argument for the justification by faith alone in the first eight chapters of Romans, he makes this remarkable statement: What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord (Romans 8.31-39).

With the death of one we love we feel real grief; but we do not mourn without hope. The risen Christ has the final word. 
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Your Growing Edge

6/8/2026

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Memory / Meditation Proverbs 27.17
As iron sharpens iron, so one person sharpens another (NIV)
The biblical account of the life of God at work in the soul of man may be more nuanced than is immediately apparent with a casual reading. Perhaps, you may think it is just you and the Holy Spirit working together to bring about the maturity of your faith (cf. Philippians 1.6). Certainly it is true that the Spirit of God is at work within you, but how that plays out in the warp and woof of your life is written on a larger canvas. As a Christian you are a part of the covenant community of faith. When you responded to God’s call on your life you began your life of faith and became a part of the family of God. Consequently, a dynamic relationship exists between you and those who follow Christ. You may meet brothers and sisters in every corner of the world.

Bill Cord was a man who challenged me about my faith and walk with Christ while I was in training to be a radio intercept analyst during the Vietnam War. He met with me multiple times each week for discipleship. When we received our orders I had hoped we might be going to the same station. In God’s providence he shipped out for Saint Laurance Alaska, and I was sent to Misawa Japan. He assured me I would find believers at my new duty station. I prayed the Lord would open that door for me so I might continue to grow in Christ. The very next week as I was in the chapel to practice the piano I saw an airman praying – he prayed for about thirty minutes or so – when he finished he stood up, turned around, looked at me and asked: “Are you a Christian?” It was a divine appointment – he had just come from Misawa Japan, and he assured me the brothers would be waiting for me when I arrived. True to his word, several brothers were on the tarmac waiting for me when I disembarked.

The ordinary pattern in Scripture is men and women are brought into fellowship with God within the context of fellowship with his people. My friend, Bill, told me early on, if you ever find yourself in a place where there is no apparent partner in the faith, then you can be assured the Lord will use you to introduce someone to Christ. In the Old Testament you may read about this in the promises of God beginning with the covenant made with Abraham, Isaac and Jacob. In the New Testament you read about the relationship God has with the church. In the Greek the church is the ekklesia or the called-out assembly. The apostle Paul goes to great length to explain what this means relationally; that is, no person is to live outside his or her connection to the rest of the body of Christ. We are to live interdependent lives, each person serving the larger community of faith with whatever gift or gifts they may have. 

Within this larger covenant community, God often forges particular friendships that become especially formative. Paul alludes to this in Philippians 3.17: Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us (cf. 1 Corinthians 4.16). The author of Hebrews mentions something similar in 10.24-25 And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. 

Whether in the Old or the New Testament we find accounts of one person sharpening another. In 1 Samuel we read about the friendship between Jonathan and David. No doubt it was deepened as they shared their belief in a covenant keeping God as they faced overwhelming odds in battle. David against Goliath and Jonathan against a garrison of Philistine warriors. Both men had an unshakeable faith in a faithful God. It was further deepened as Jonathan sided with David as heir to the throne over himself. At its root they were bound together, because both hearts were united in a common love for God. In the gospels we read that Jesus sent out his disciples two by two (cf. Luke 10.1). So, too, throughout Acts and the epistles of Paul there is a clear pattern of at least two people being sent together on missionary journeys. We need the sharpening that comes from the dynamic of these relationships. 

When Peter was behaving hypocritically Paul confronted him about his duplicity (Galatians 2.11). When Paul and Barnabas disagreed about the usefulness of John Mark as a coworker in the gospel they went their separate ways and the ministry was multiplied. Later, Paul had a change of heart and encouraged Timothy to “Get Mark and bring him with you, for he is very useful to me for ministry” (2 Timothy 4.11). We all have growing edges and we need those about us who are like minded in their love for God and speak the truth to us in love, recognizing they too have growing edges and are equally eager to please God. 
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In the end, I think, more often than not, more is caught than taught. Thus, I conclude with Paul’s reminder to his young protégé Timothy: You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra—which persecutions I endured; yet from them all the Lord rescued me (2 Timothy 3.10-11). 
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    My Compline

    In the liturgrical tradition the compline is the last office of prayer and reflection for the day and it tends to be a contemplative devotion  that emphasizes spiritual peace. 

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