A Daily Devotional

[Soldier4Christ]

Hereby Know (#19941122)
by Henry Morris, Ph.D.

“Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit” (I John 4:13).

It is surprising to note that this phrase, “hereby know,” occurs eight times in the little epistle of I John. Each of these listed below is given as a means of both testing the genuineness of our professed faith in Christ and then of giving assurance and comfort to the true believer.

“And hereby we do know that we know Him, if we keep His commandments” (I John 2:3).

“But whoso keepeth His word, in him verily is the love of God perfected: hereby know we that we are in Him” (I John 2:5).

“Hereby perceive [same Greek word as ‘know’] we the love of God, because He laid down His life for us: and we ought to lay down our lives for the brethren” (I John 3:16).

“My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before Him” (I John 3:18,19).

“And he that keepeth His commandments dwelleth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which He hath given us” (I John 3:24).

“Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God” (I John 4:2).

“We are of God: He that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error” (I John 4:6).

The eighth and last such reference is our text for the day. Note that the common thread running through all is the importance of the indwelling Spirit of truth, leading those who know the Lord into lives of doctrinal purity, obedience to God’s word, and love toward the brethren. HMM

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Follow Me (#19941123)
by John Morris, Ph.D.

“And He saith unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed Him” (Matthew 4:19,20).

It was not unusual for a man with a political cause or message to develop a following in the Israel of Jesus’ day (see Acts 5:35–37, for example). It was even common for a Jew to follow a religious “master,” calling him Rabbi and becoming his disciple.

But what made the disciples leave the lives they knew and follow Christ? Perhaps they hoped He would lead a successful rebellion against Rome, but He had done nothing to make them think so. Nor had He promised them a life of luxury and ease, but rather hardship and hard work in their new occupation of “fishers of men.”

However, John the Baptist had prepared the way for the Lord. He had trained at least most, possibly all, of the men who would eventually become Jesus’ disciples. “John stood, and two of his disciples; And looking upon Jesus as He walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus” (John 1:35–37). Training by John even became a requirement for a potential replacement for Judas (Acts 1:20–22).

But a credible witness in John was not their only reason to follow, for they had a great body of compelling evidence. For example, Luke records in Peter’s case, Christ had already gained local recognition (Luke 4:14,15). Jesus had been to Peter’s house for dinner where his mother-in-law had been healed (4:38,39). Christ had used his boat for teaching (5:3) and had miraculously directed them to an overwhelming catch of fish (5:6). In response, Peter and his partners “forsook all, and followed Him” (5:11).

We have a much surer testimony and much more evidence. Should we not do likewise? JDM

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The Pilgrims (#19941124)
by Henry Morris, Ph.D.

“Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia” (I Peter 1:1).

These “strangers” to whom Peter wrote his two epistles were actually “pilgrims.” He used the same Greek word (parepidemos) in I Peter 2:11: “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts.” The word means a resident foreigner, and its only other New Testament usage is in Hebrews 11:13, speaking of the ancient patriarchs, who “confessed that they were strangers and pilgrims on the earth.”

We give honor today to the American “pilgrims,” as they called themselves (thinking of these very verses), who left their homelands in order better to serve God in a foreign land. The “pilgrims” to whom Peter was writing likewise had been “scattered abroad” for their faith (note Acts 8:4).

For that matter, every born-again believer in the Lord Jesus Christ is really just a pilgrim here on Earth, ambassadors for Christ in a foreign land. “For our conversation is in heaven” (Philippians 3:20). That is, we are citizens of heaven (the Greek word translated “conversation” in this verse is politeuma, meaning “a community” or “citizenship”), and are here only for a time to serve our Lord until He calls us home.

And while we are here, we may endure many trials and sorrows—just as did those Massachusetts pilgrims—but He nevertheless supplies our needs—just as He did for them—and we ought to abound in thanksgiving, as they did.

Of all people in the history of the world, none have more cause for thanksgiving than American Christians. Therefore, since we are “enriched in every thing,” through our Savior, this “causeth through us thanksgiving to God” (II Corinthians 9:11), and we should be “abounding therein with thanksgiving” (Colossians 2:7). HMM

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Lineage Of The Savior (#19941125)
by Henry Morris, Ph.D.

“And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ” (Matthew 1:16).

The lineage of Jesus Christ was remarkably prophesied, stage by stage, from the beginning of history. When sin first entered the world through Adam, the Lord promised a coming Savior, the “seed of the woman” (Genesis 3:15). Adam and Eve had “sons and daughters” (Genesis 5:4); but it was only the line leading from Seth to Noah that would lead to Christ, for it was prophesied concerning Noah that he would “comfort us . . . because of the ground which the LORD hath cursed” (Genesis 5:29).

Of the three sons of Noah, God prophesied: “Blessed be the LORD God of Shem” (Genesis 9:26). In the line from Shem, God chose Abram, to whom He promised: “In thee shall all families of the earth be blessed” (Genesis 12:3). Abraham had eight sons, but it was to Isaac that God renewed the promise, and then He also renewed it to Jacob, instead of Esau (Genesis 26:4; 28:4; 35:9–12).

On his death bed, Jacob blessed his twelve sons, but it was to Judah he gave the Messianic promise: “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be” (Genesis 49:10). Then, out of the great tribe of Judah, God prophesied concerning David: “I will set up thy seed after thee . . . and I will establish His kingdom” (II Samuel 7:12). Much later, He predicted concerning the descendants of David in Bethlehem: “Though thou be little among the thousands of Judah, yet out of thee shall He come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Micah 5:2).

At the proper time, the one who was prophesied from of old did come forth to be our Savior, fulfilling these and hosts of other marvelous prophecies. HMM

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By Many Or By Few (#19941126)
by Paul G. Humber, M.S.

“And Jonathan said to the young man that bare his armor, Come, and let us go over unto the garrison of these uncircumcised: it may be that the LORD will work for us: for there is no restraint to the LORD to save by many or by few” (I Samuel 14:6).

Israel had been raided and humiliated by the Philistines. God’s people even had to pay the enemy to have farm tools sharpened. Only Jonathan and his father, Saul, had swords and spears (cf. 13:17–22).

Believing apparently that “one man of you shall chase a thousand” (cf. Joshua 23:10), Jonathan “climbed . . . upon his hands and . . . feet” (I Samuel 14:13) and together with his armor-bearer killed about twenty Philistines.

The New Testament speaks of those who “through faith subdued kingdoms . . . obtained promises . . . escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens,” wanting to encourage future faith in God’s people (Hebrews 11:33,34; 12:1–3).

Christians today are enjoined not to use “carnal” weapons (II Corinthians 10:3–5), but spiritual ones (Ephesians 6:11–18). Christians look to “Jesus the author and finisher of . . . faith” (Hebrews 12:2).

Saul was not initially aware that his son had been on a mission, but years later, the heavenly Father directly commissioned His Son. He “spared not His own Son, but delivered Him up for us all” (Romans 8:32). Jesus “endured the cross, despising the shame” (Hebrews 12:2). We should “consider Him that endured such contradiction of sinners against Himself,” lest we become wearied and lose heart (v.3).

The victory that still overcomes is a faith that trusts God to use feeble means, “for there is no restraint to the LORD to save by many or by few.” PGH

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Spiritual Entropy (#19941127)
by Henry Morris, Ph.D.

“I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?” (I Corinthians 6:5).

The word for “shame” in this verse is the Greek entrope, meaning “turning inward” or “inversion.” It is used only one other time, in I Corinthians 15:34: “Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.” Evidently this special variety of shame is associated with taking controversies between Christian brethren to ungodly judges and also with failing to witness to the non-Christian community. Instead of bringing the true wisdom of God to the ungodly, such “entropic Christians” were turning to worldly wisdom to resolve their own spiritual problems. This inverted behavior was nothing less than spiritual confusion!

The modern scientific term “entropy” is essentially this same Greek word. In science, entropy is a measure of disorder in any given system. The universal law of increasing entropy states that every system tends to disintegrate into disorder, or confusion, if left to itself. This tendency can only be reversed if ordering energy is applied to it effectively from a source outside the system.

This universal scientific law has a striking parallel in the spiritual realm. A person turning inward to draw on His own bank of power, or seeking power from an ineffective outside source, will inevitably deteriorate eventually into utter spiritual confusion and death. But when Christ enters the life, that person becomes a new creation in Christ Jesus (II Corinthians 5:17). Through the Holy Spirit and through the Holy Scriptures, “His divine power hath given unto us all things that pertain unto life and godliness” (II Peter 1:3). The law of spiritual entropy is transformed into the “law of the Spirit of life in Christ Jesus” (Romans 8:2). HMM

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Pray Without Ceasing (#19941128)
by Henry Morris, Ph.D.

“Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Ephesians 6:18).

It is obvious that Paul’s command to “pray without ceasing” (I Thessalonians 5:17) is to be understood metaphorically (after all, we do have to sleep and work, as well as pray), but it is also to be taken seriously.

Even during waking hours, of course, the attitude of unceasing general prayer is not meant to supersede special periods of concentrated prayer. Jesus spoke thus of the importance of intense private prayer: “When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret” (Matthew 6:6). Christ Himself has set an example: “In the morning, rising up a great while before day, He went out, and departed into a solitary place, and there prayed” (Mark 1:35).

There is also an important role for group prayer meetings. “Confess your faults one to another, and pray one for another, that ye may be healed” (James 5:16). “If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven” (Matthew 18:19).

The words of our text, however, conclude the great passage on the armor of the Christian as he or she engages in daily combat with the wicked one. They imply not a continual verbalized prayer but a continual attitude of prayer and watchfulness, whereby it becomes easy and natural to breathe a short (but sincere) prayer “in the Spirit” whenever a need appears (e.g., a special need for strength or guidance in a situation, or intercession for someone else). Thus, whether at work or at rest, we can—as Paul exhorts—“continue in prayer, and watch in the same with thanksgiving” (Colossians 4:2). HMM

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The Righteous Cut Off (#19941129)
by Paul G. Humber, M.S.

“Remember, I pray thee, who ever perished, being innocent? Or where were the righteous cut off?” (Job 4:7).

The thought of the Messiah suffering and dying on a cross has been a stumbling block for many. Does not the law of God itself say that “he that is hanged is accursed of God” (Deuteronomy 21:23)?

In our text, Eliphaz was of the opinion, apparently, that righteous people do not perish—they do not get “cut off.” The Lord Jesus, however, “was cut off” (Isaiah 53:. The book of Job proves that a righteous person can suffer. On the one hand, the supreme judge described Job as “a perfect and an upright man” (Job 2:3), yet Job suffered greatly.

On a scale far greater, the Lord Jesus, the embodiment of all righteousness, also suffered. His suffering, however, entailed the added indignity of hanging on a cross. Job had never suffered this.

But how, some might wonder, could the Father be just in commissioning His perfectly righteous Son to suffer on a cross, becoming, as it were, “accursed of God”? It is because the Lord was made “to be sin for us, who knew no sin; that we might be made the righteousness of God in Him” (II Corinthians 5:21). The Lord Jesus took the sin of the world upon Himself and was cursed of God for us. We deserved what Jesus received; for the transgression of God’s people “He was cut off out of the land of the living” (Isaiah 53:.

The Father in heaven loved us so much that He gave the best that He had, to take the penalty due us; God the Son became “accursed of God” the Father.

Some have spurned God’s love in the past and may still be continuing to turn their backs toward God, but may the Spirit of Christ soften hard hearts even now and turn eyes of faith to the perfect One who was “cut off” for the transgression of His people. PGH

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Face To Face (#19941130)
by Kenneth B. Cumming, Ph.D.

“For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (I Corinthians 13:12).

“One day at a time” is an expression older folks cling to as they get to know life a little better. Jesus had this thought in mind when He gave the exhortation: “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof” (Matthew 6:34).

Scientists often observe a limited phenomenon and immediately fabricate grand conclusions and applications, as a prophet would tell the future. “You’re something special” if you guess right about the unknown. But this has led to a whole lot of pure storytelling—much of which, like evolution, is harmful to the hearer.

Our verse reveals this state of affairs. We are on a journey through life, and each step gives us a new view of the next step. We “see” (i.e., look at or behold) the view through a glass which could not be seen without it. And what we see is blurred or obscured. As a result, our minds fill in the details until the next image appears.

At some point the image becomes clear and we recognize the picture. This implies that we unconsciously knew all along what it was we would see when we finally saw it. Our spirit would bear testimony with His Spirit. Face to face we recognize each other. The use of the word “know,” and then its intensive form, is explanatory. First, as I know (perceive) in part, then “shall I know (fully recognize) even as also I am known (fully recognized by Him).”

Clear vision comes when the time and circumstance is right. We know that it is clear because we completely recognize the object of our attention. “And they shall see His face” (Revelation 22:4). KBC

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Waxing Old, Like A Garment (#19941201)
by Henry Morris, Ph.D.

“Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment: as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end” (Psalm 102:25–27).

This remarkable passage, quoted also in Hebrews 1:10–12, anticipates the famous second law of thermodynamics, or law of entropy, indicating that everything in the physical universe is growing old and wearing out. God created everything in the beginning, winding it up like a great clock, so to speak. Because of sin and the curse, however, it has been running down and “perishing” ever since. Jesus also said: “Heaven and earth shall pass away” (literally, “are passing away”) (Matthew 24:35).

This universal scientific law is also anticipated in Isaiah 51:6: “. . . the earth shall wax old like a garment, and they that dwell therein shall die in like manner.” That is, the law of decay and death applies both to the earth and its inhabitants. The concept of universal evolution is clearly refuted both by Scripture and true science.

Note that our text also anticipates that, although the earth is growing old and seems about to die, it will suddenly be changed, like a garment. The old garment will be discarded and a new garment put on. Peter puts it this way: “The heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness” (II Peter 3:12,13).

Now, although the universe is perishing and will one day be suddenly renewed, its Creator never changes. His years will never end, and His word will never pass away. HMM

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Made Sin For Us (#19941202)
by Paul G. Humber, M.S.

“Against thee, thee only, have I sinned, and done this evil in thy sight” (Psalm 51:4).

The Lord Jesus taught that the Scriptures of the Old Testament testified about Him (John 5:39). “And beginning at Moses and all the prophets,” we read, “He expounded unto them in all the scriptures the things concerning Himself” (Luke 24:27). Christ must be seen as central in the psalms (Luke 24:44), but how can verses about sin be applied to Him?

Psalm 51 is a confessional psalm of David who cried out to God for mercy and sought cleansing. Our Lord, David’s greatest Son, never personally sinned, but He was “made . . . to be sin for us, who knew no sin; that we might be made the righteousness of God in Him” (II Corinthians 5:21). He was and is the Lamb of God “which taketh away the sin of the world” (John 1:29).

Reading Psalm 51 through Christ lenses gives new meaning and dimension. Verse 1 says, “Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.” Our Lord, “in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, . . . was heard in that He feared” (Hebrews 5:7). We stand justified before the Father because the perfect righteousness of the Lord Jesus has been put to our account, but He was condemned to death because our sins were laid on Him. After the crucifixion, He was raised in triumph from death, “because it was not possible that He should be holden of it” (Acts 2:24).

Verse 13 reads, “Then will I teach transgressors thy ways; and sinners shall be converted unto thee.” David was helpful in teaching sinners God’s way, but the Lord Jesus was and is the teacher par excellence; sinners may be “converted” only because He made it possible. PGH

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Filled With The Spirit (#19941203)
by John Morris, Ph.D.

“And be not drunk with wine, wherein is excess; but be filled with the Spirit” (Ephesians 5:18).

Just as alcoholic drink can control the behavior of the one who drinks too much, so the Spirit can and should be allowed to control all aspects of the Christian’s life as we understand and submit to the “will of the Lord” (v.17). This filling will evidence itself in three major areas.

First, a joyful, melodious heart. “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (v.19).

Secondly, a thankful attitude. “Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ” (v.20).

Third, a submissive spirit. “Submitting yourselves one to another in the fear of God” (v.21). Thus, the submission to God’s will and Spirit manifests itself in submission to others. The passage follows with several examples, which not only teach us how to submit, but which can be used as a personal gauge for us to measure the degree to which we are controlled by the indwelling filling Spirit.

Wives are to submit to their husbands in the same way “the church is subject unto Christ” (vv.22–24). Husbands are to submit to their wives by loving them in a self-sacrificial way, “as Christ also loved the church, and gave Himself for it” (vv.25–27). Children are to submit to their parents by obeying and honoring them (6:1–3), and parents are to submit to their children in order to bring them up properly (v.4). Those under authority (vv.5–8) are likewise to submit “as unto Christ” to those in authority who are likewise to return proper treatment (v.9).

Christ calls us to a life of joy and thankfulness while “submitting yourselves one to another” and sent us the Holy Spirit to make such a life possible. JDM

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The Arm Of The Lord (#19941204)
by Henry Morris, Ph.D.

“The LORD hath made bare His holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God” (Isaiah 52:10).

The human arm is often used in the Bible to symbolize spiritual strength or power. The word is first used in Jacob’s dying prophecy concerning His beloved son Joseph: “But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob” (Genesis 49:24).

The source of all true strength is in the mighty God, so it is not surprising to find at least 40 Biblical references to the Lord’s powerful “arm” or “arms.” One of the most striking is our text, promising that when God “bares His arm” for His great work of delivering the lost world from its bondage to Satan and sin and death, then the whole world will see His salvation (literally, His “Jesus”).

In a real sense, therefore, “the arm of the LORD” is none other than Jesus Christ. When He came into His world, however, the world refused Him. Just a few verses later, introducing the incomparable 53rd chapter of Isaiah, appears this tragic question: “Who hath believed our report? and to whom is the arm of the LORD revealed?” (Isaiah 53:1).

Nevertheless, some believed, and the first was His own mother. In her “Magnificat,” spoken in faith before Jesus was born, Mary said: “God my Savior . . . hath showed strength with His arm” (Luke 1:47,51). This confession of faith is the first use of “arm” in the New Testament and again refers to the saving arm of God, the Lord Jesus Christ.

Finally, His arm is not only mighty to save, but also secure to hold: “His arm shall rule for Him . . . He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom” (Isaiah 40:10,11). HMM

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Be Ye Separate (#19941205)
by Henry Morris, Ph.D.

“Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (II Corinthians 6:17,18).

The doctrine of separation from “the unclean thing” is neglected today by professing Christians, but it is still here in God’s word. The context indicates that Paul is warning against Christians being “unequally yoked together with unbelievers” and urging us to “cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God”(II Corinthians 6:14; 7:1).

Such separation does not mean having no contact at all with unbelievers, “for then must ye needs go out of the world”(I Corinthians 5:10), whereas Jesus commanded: “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15). He also prayed to the Father, “not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil” (John 17:15).

He does demand, however, that we are not to compromise with unbelief or with the unclean thing. We are “born again” into the family of God through simple faith in the person and saving work of Christ; but the full manifestation and fellowship of our relation with the heavenly Father as His spiritual sons and daughters is evidently, in this passage, conditioned on the vital principle of separation from all unbelief and filthiness of the flesh, with Jesus as our example (Hebrews 7:26).

We are specially warned to “turn away” from those who, “having a form of godliness,” yet attempt to accommodate the naturalistic viewpoint of modern scientism within the Scriptures, thus “denying the power thereof” (II Timothy 3:5). “Be ye separate, saith the Lord.” HMM

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The Subjected Creation (#19941206)
by Henry Morris, Ph.D.

“For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope” (Romans 8:20).

Every creature of God that is—everything created by Him—has been subjected to “vanity,” or futility. This is the great curse on the ground (Genesis 3:17) imposed thereon because of the primal rebellion of the man who had been given dominion over all the earth (Genesis 1:26).

Although we see the effects all around and even in us, certain idealistic theologians argue that Christ, by His resurrection, has already started the gradual triumph of life over death, righteousness over evil, and order over entropy.

But this is wrong. A whole generation after Christ’s resurrection, Paul noted that “the whole creation groaneth and travaileth in pain together until now” (Romans 8:22). Then, after still another generation, Peter said that the devil was still freely walking about “seeking whom he may devour” (I Peter 5:. Paul, just before his death, predicted that “in the last days . . . evil men and seducers shall wax worse and worse” (II Timothy 3:1,13).

The best-proved of all scientific laws, the law of increasing entropy, describes the tendency in all natural systems toward disorganization and death. Despite the resurrection, therefore, death is still the great enemy and will continue to be so until “death is swallowed up in victory” when Christ returns (I Corinthians 15:54).

Nevertheless, because of His death and resurrection, Christ has—in principle and sure prospect—“abolished death, and hath brought life and immortality to light through the gospel” (II Timothy 1:10). In the meantime, He commanded us to “occupy till I come” (Luke 19:13) that “we may have confidence, and not be ashamed before Him at His coming” (I John 2:28). HMM