A Daily Devotional

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In Christ Jesus (#19950106)
by Henry Morris, Ph.D.

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1).

One of the key doctrines of Christianity is the union of the believer with Christ. In fact, the expression “in Christ” or its equivalent is found over 160 times in Paul’s epistles alone. Since, in God’s sight, we are “in Him,” all His attributes and accomplishments are credited to us as well.

For example, Paul said even to the carnal Corinthians, “of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (I Corinthians 1:30). To the Romans, he said as our text indicates, that being in Christ frees us from the judgment, since Christ has already borne our judgment.

To the Galatians, Paul emphasized that “ye are all one in Christ Jesus” (Galatians 3:28). The Ephesian epistle has many such expressions, the most comprehensive being Ephesians 1:3: “(God) . . . hath blessed us with all spiritual blessings in heavenly places in Christ Jesus.” To the Philippians, he promised that “the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Philippians 4:7). The Christians at Colosse were assured that “ye are complete in Him, which is the head of all principality and power” (Colossians 2:10).

Even when we die, we “sleep in Jesus” and, when He comes again, “the dead in Christ shall rise first” (I Thessalonians 4:14,16). Paul even wrote to Timothy that God’s “own purpose and grace” had been “given us in Christ Jesus before the world began” (II Timothy 1:9). These are only a few examples of the marvelous blessings shared by all who are “in Christ Jesus.” We should be willing gladly to acknowledge “every good thing which is in you in Christ Jesus” (Philemon 6). HMM

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Our Understanding Of Creation (#19950107)
by John Morris, Ph.D.

“Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee” (Nehemiah 9:6).

The Bible clearly states that God created the “heaven, and earth, the sea and all that in them is” (Exodus 20:11) out of nothing. “Things which are seen were not made of things which do appear” (Hebrews 11:3). The first verse of the Bible could be paraphrased “God called into existence the space [i.e., heavens]—mass [i.e., earth]—time [i.e. beginning]—universe.” Evidently before creation nothing now intrinsic to the universe existed at all.

While this teaching is clear, not hard to understand, it is hard to believe. Such ex nihilo (i.e., out of nothing) creation is so foreign to our experience that it can only be comprehended as God reveals it to us. We are taught that His creative work was finished at the end of the sixth day of creation week (Genesis 2:1–4). With the exception of certain of the miracles of Christ on Earth, such creation has not occurred since, and we have difficulty believing it could happen, so foreign it is to our experience.

Our difficulty stems primarily from the fact that we are sinful creatures; our minds are hampered by sin. “The natural man receiveth not the things of the Spirit of God; for they are foolishness unto Him, neither can he know them, because they are spiritually discerned” (I Corinthians 2:14).

Since the doctrine of creation is foundational to the rest of Scripture, we dare not neglect it just because it is difficult, and we dare not impose our feeble naturalistic reasonings onto the clear teaching of Genesis 1 and related passages, thereby reducing God to mere human abilities. JDM

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The Beginning Of The Creation (#19950108)
by Henry Morris, Ph.D.

“And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God” (Revelation 3:14).

This salutation in the last of the seven church epistles in Revelation contains the last of four occurrences of the distinctive phrase, “the beginning of the creation.” The glorified Christ here assumes this as one of His divine names. Note that even God’s work of creation, long since completed (Genesis 2:1–3), had a beginning, and that beginning was Christ. “In the beginning was the word . . . and . . . . All things were made by Him” (John 1:1,3).

The first two occurrences of this phrase also come from the lips of Christ. “From the beginning of the creation God made them male and female” (Mark 10:6). This assertion by the Creator, Jesus Christ, quoting Genesis 1:27, makes it unambiguously certain that Adam and Eve were created at the beginning of creation, not after the earth had already existed for 4.5 billion years. God also wrote this plainly on the tables of the law (Exodus 20:8–11). Those evangelicals who accept the geological ages evidently reject this clear statement of the creation’s Creator!

Then Christ also referred to the end-time in the context of the beginning-times. “In those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be” (Mark 13:19).

The phrase is also used in Peter’s very important prophecy concerning the scoffers of the end-times who will argue (in willful ignorance) that “all things continue as they were from the beginning of the creation” (II Peter 3:3,4), thereby denying that there ever was a real creation or real Creator and thus rejecting Christ Himself. But He is also the “true witness” and the “Amen,” and such denials will only be “unto their own destruction” (II Peter 3:16). HMM

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His Son's Name (#19950109)
by Henry Morris, Ph.D.

“Who hath ascended up into heaven, or descended? who hath gathered the wind in His fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is His name, and what is His Son’s name, if thou canst tell?” (Proverbs 30:4).

The obvious answer to these rhetorical questions must center in God, the Creator of all things. But the fascinating revelation in this Old Testament passage is that God has a Son and that both have names.

When Moses asked God His name, “God said unto Moses, I AM THAT I AM . . . This is my name for ever” (Exodus 3:14,15). Later, Moses, in His song of deliverance said: “The LORD is a man of war: the LORD is His name” (Exodus 15:3). The name Lord (Hebrew, Jehovah, or Yahweh) means essentially “I am, the self-existent one.”

As far as His Son’s name is concerned, He is revealed under many names. In the Old Testament prophecy, “His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6). How remarkable that a “Son is given” who is also named the mighty God and everlasting Father!

In His incarnation, the angel commanded Joseph, “Thou shalt call His name JESUS” (“Jehovah saves”), but he also said: “They shall call His name Emmanuel, which being interpreted is, God with us” (Matthew 1:21,23).

There are many other titles by which the Son of God is identified, but perhaps the most significant are noted in connection with His final return in triumph. “His name is called The Word of God” (Revelation 19:13), identifying Him as both eternal Creator and incarnate Savior (John 1:1–3,14). As our eternal King, “He hath on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS” (Revelation 19:16). HMM

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Offended At Him (#19950110)
by John Morris, Ph.D.

“Is not this the carpenter, the son of Mary, the brother of James and Joses, and of Juda, and Simon? and are not His sisters here with us? And they were offended at Him” (Mark 6:3).

There is many an individual who has by God’s grace found the Lord and has had a fruitful ministry in a place far from his home town where he once lived a lifestyle of which he has now repented. Going home is difficult, for his former companions in sin will be there to oppose and tempt and disbelieve.

In the course of His travels, Jesus returned to His birthplace (Mark 6:1), and although He had lived a sinless life in His early years, the fact that He was only one of them resulted in prideful opposition and disbelief.

“And when the sabbath day was come, He began to teach in the synagogue: and many hearing Him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto Him, that even such mighty works are wrought by His hands?” (v.2). As in our text, His local roots brought scorn and pride and offense.

Their unbelief (v.6) seemed to limit His ability to work miracles (“and He could there do no mighty work”), but such is not the case. There is no limit to the power of the omnipotent Creator! He is not limited by our feeble faith, but evidently He chose to limit His work as a way of reproof of their pride and unbelief.

Yet, note Mark’s casual mention of the healing of “a few sick folk” (v.5). Such healings were in fact a mighty display of God’s power, a fact which Mark’s readers (primarily Romans and other Gentiles very impressed with power) would have recognized.

Let us not allow our modern-day familiarity with Christ and His power to limit the honor and obedience that we return to Him (v.4). JDM

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Open Doors (#19950111)
by Henry Morris, Ph.D.

“Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: That I may make it manifest, as I ought to speak” (Colossians 4:3,4).

This was Paul’s prayer request of the Colossian Christians, that God would open the door for His testimony. He had written earlier about “when I came to Troas to preach Christ’s gospel, and a door was opened unto me of the Lord” (II Corinthians 2:12). The purpose of an open door is thus to preach the gospel of Christ and to speak the mystery of Christ.

Furthermore, these passages indicate that such doors are opened by the Lord, not by human devices. In fact, Christ Himself is “He that openeth, and no man shutteth; and shutteth, and no man openeth” (Revelation 3:7). Doors of testimony are opened by the Lord in answer to prayer, but He also specifies three criteria for keeping the door opened. “I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name” (Revelation 3:.

These conditions mean, literally, having little strength of one’s own and thus depending only on God, jealously guarding the integrity of God’s word, and upholding the name of Christ as Creator, Savior, and coming King.

Even when the door is kept open by God, there is no assurance of ease in entering it. Paul wrote that “a great door and effectual is opened unto me, and there are many adversaries” (I Corinthians 16:9). This is the reason why prayer is needed, relying on God, not man!

The Lord is also seeking an open door into churches that think they “have need of nothing . . . . Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him” (Revelation 3:17,20). HMM

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Baby Christians Or Christian (#19950112)
by John Morris, Ph.D.

“Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God” (Hebrews 6:1).

In an important passage describing immature Christians (I Corinthians 3:1–9), Paul uses two similar but different words, both translated in English as “carnal;” yet they need to be distinguished.

Paul writes: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it” (I Corinthians 3:1,2). The Corinthian believers had become aware of the need to reorient their pre-Christian attitudes and actions along Biblical lines, but at first their transformation was incomplete, and they were just “babes in Christ,” to be pitied and nurtured in their immaturity. The Greek word sarkinos implies this infant stage.

However, as the years went on, they continued in their immaturity. Regarding “meat,” or aspects of Christian maturity, Paul continued, “neither yet now are ye able (to bear it). For ye are yet carnal” (vv.2,3—Greek, sarkikas). By this time they should have grown to Christian adulthood, themselves helping others through the infant stage, but instead they had willfully and sinfully remained in their immature state. For this Paul rebukes them.

It must be recognized that these Christians are indeed “in Christ,” and therefore Christian brethren. They should be taught and cared for in the early stages, but if such a one refuses to grow up, insisting on feeding fleshly appetites, continuing in the sin patterns established before their spiritual birth, then they should be rebuked and disciplined if necessary. JDM

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The True Riches (#19950113)
by Henry Morris, Ph.D.

“Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches but in the living God, who giveth us richly all things to enjoy” (I Timothy 6:17).

The Christian has so many true riches to enjoy that it is sad when many try hard to accumulate the uncertain riches of this world. “Lay not up for yourselves treasures upon earth,” said Jesus (Matthew 6:19).

For example, Paul speaks of “the riches of His goodness and forbearance and longsuffering” (Romans 2:4) which have led Him to provide our eternal salvation. For those who have been saved, he writes of “the riches of His glory on the vessels of mercy, which He had afore prepared unto glory” (Romans 9:23). Then, in contemplating the great plan of God for both Jews and Gentiles, he exclaimed: “O the depth of the riches both of the wisdom and knowledge of God!” (Romans 11:33). In Him, in fact, are “hid all the treasures of wisdom and knowledge” (Colossians 2:3).

When he wrote to the Ephesian Christians, Paul reminded them that Christ had redeemed them through His blood and forgiven their sins “according to the riches of His grace,” in hope that they would understand “the riches of the glory of His inheritance in the saints.” He told them that “God, who is rich in mercy,” had saved them in order “that in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus” (Ephesians 1:7,18; 2:4,7).

Finally, summarizing all these true riches—mercy, glory, grace, goodness, wisdom, knowledge—Paul spoke of “the unsearchable riches of Christ” (Ephesians 3:. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him” (I Corinthians 2:9). HMM

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Guarding The Word (#19950114)
by Henry Morris, Ph.D.

“Blessed are they that keep His testimonies, and that seek Him with the whole heart” (Psalm 119:2).

In the remarkable 119th psalm, there are 176 verses (the longest chapter in the Bible) and 176 references to the written word of God. Eight different Hebrew words are used for the Scriptures, respectively translated (in the King James Version) by “law,” “testimonies,” “precepts,” “statutes,” “commandments,” “judgments,” and two words translated “word” or “words.” Furthermore, this psalm contains 28 admonitions to “keep” the word, and these are applied to each of the above eight aspects of the Scriptures. The first is in our text, where we are exhorted to keep His testimonies. Note the others also in the following examples:

“Thou hast commanded us to keep thy precepts diligently” (v.4); “O that my ways were directed to keep thy statutes!” (v.5); “Deal bountifully with thy servant, that I may live, and keep thy word” (Hebrew, dabar, v.17).

“Give me understanding, and I shall keep thy law” (v.34); “I made haste, and delayed not to keep thy commandments” (v.60); “I have sworn, and I will perform it, that I will keep thy righteous judgments” (v.106); “Before I was afflicted I went astray: but now have I kept thy word” (Hebrew, imrah, v.67).

This means much more than simply obeying His commands, though this is certainly included. Both words translated “keep” or “kept” in the 28 admonitions noted above, basically mean “guard” or “preserve,” as in Psalm 41:2 where both words are used: “The LORD will preserve Him, and keep Him alive.”

In these verses and many others throughout the Bible, therefore, we are commanded not merely to obey and proclaim God’s word, but also to guard, preserve, and defend it against all its many enemies. HMM

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Old Testament Resurrection (#19950115)
by Paul G. Humber, M.S.

“. . . my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption” (Psalm 16:9,10).

The disciples on the road to Emmaus were perplexed. They had heard reports, following the crucifixion, that the Lord “was alive” (Luke 24:23) but were still disheartened. In meeting their needs, the Lord Jesus directed them to Old Testament passages predicting His suffering. There are many such.

Psalm 16, written by David a thousand years prior to Christ’s suffering, also predicted the Lord’s resurrection. It was not just His spirit that was committed to the Father (Luke 23:46; cf. Psalm 31:5), but His “flesh also” rested in hope. Jesus would not experience “corruption.”

This psalm of David, pointing ahead to the Messiah’s triumph over death (Acts 2:23–32), must have been of great comfort to Jesus, who even as a young lad was an avid student of the Scriptures (Luke 2:46–52). He increased, we are told, in wisdom, and He also knew that the Old Testament Scriptures were about Him (Luke 24:27,44).

Psalm 16 should also comfort every follower of Christ. It speaks of His delight and affection for “the saints that are in the earth” (v.3). Jesus prayed, “Father, I will that they also, whom thou hast given me, be with me where I am” (John 17:24).

His resurrection also connects with His followers in that He is “the firstfruits” (I Corinthians 15:20); eventually all who belong to Christ will be raised bodily (I Corinthians 15:23).

The Lord Jesus Christ, Creator of heaven and earth, is ultimately the only reason for any hope and joy in this world. In fact, it is hard even to appreciate beauty in this life without hope in the face of death. Jesus knows now the “fullness of joy” in His Father’s presence and wants His followers to share in His “pleasures for ever more” (Psalm 16:11). PGH

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The Offended Brother (#19950116)
by Henry Morris, Ph.D.

“It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak” (Romans 14:21).

Here is a sound Biblical principle (not the only one, of course) given to Christians to help them evaluate whether or not to engage in certain practices which are neither explicitly endorsed nor prohibited in Scripture. The question is not whether the practice will hurt the strong Christian who engages in it, but whether his example might offend, or mislead, or discourage a weaker brother.

This matter of giving offense is quite serious in God’s sight. “Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God” (I Corinthians 10:32).

The problem of eating meat purchased from temple markets, after it had been offered in sacrifice to idols, is not an issue for many Christians today, but it was a very real problem to new believers in the first century. The principle given by Paul for deciding that issue is still valid for other issues of today (type of clothing, recreational games, smoking, etc.). As Paul expressed it: “Take heed lest by any means this liberty of yours become a stumblingblock to them that are weak . . . when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend” (I Corinthians 8:9,12,13).

On the other side of the coin, the strong Christian should be careful not to take personal offense himself at something done by a fellow believer. “Great peace have they which love thy law; and nothing shall offend them” (Psalm 119:165). The rule for a mature, sincere, concerned Christian is to seek diligently neither to give offense nor take offense on any personal issue, by God’s grace. HMM

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The Invisible God (#19950117)
by Henry Morris, Ph.D.

“No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1:18).

God, in His essential being, is omnipresent. “Whither shall I go from thy Spirit? or whither shall I flee from thy presence?” (Psalm 139:7). This rhetorical question of David’s has the obvious answer that one can never escape God’s presence; He is present everywhere in His creation. Being present everywhere, He is necessarily invisible anywhere. He is “the King eternal, immortal, invisible, the only wise God” (I Timothy 1:17).

Yet, although God is omnipresent, He is also omnipotent, and He can therefore manifest Himself in tangible, visible form when He so chooses. This He has done at various times through the ages, as on the occasion when He, with two angels, appeared to Abraham in the form of three men (Genesis 18).

Our text resolves any apparent contradictions in these truths by noting that, when God manifests Himself visibly to man, He does so in the person of His only begotten Son. The Lord Jesus Christ, in fact, is “the image of the invisible God, the firstborn of every creature” (Colossians 1:15). In some marvelous way beyond human comprehension, the omnipresent, infinite God has on occasion taken on the appearance of human beings in order to convey a specific revelation or accomplish some divine purpose. Such manifestations are called theophanies and each has been implemented by the Son of God in pre-incarnate form.

Finally, however, the only begotten Son of God became also the eternal Son of man. “For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us” (I John 1:2). HMM

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No Other Name (#19950118)
by Henry Morris, Ph.D.

“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

There are many famous names in the history of religious thought—names such as Mohammed, Buddha, Confucius, Joseph Smith, among a host of others. Each has a multitude of followers who pay homage to his name.

But there is only one name that saves eternally, the Lord Jesus Christ. The words of our text were spoken by the apostle Peter. In his epistle, John also stresses this fact: “He that hath the Son hath life; and he that hath not the Son of God hath not life” (I John 5:12). The apostle Paul wrote that all those “that obey not the gospel of our Lord Jesus Christ . . . shall be punished with everlasting destruction from the presence of the Lord” (II Thessalonians 1:8,9).

This exclusivity necessarily results from the fact that there is only one God and Creator of all men, and that all men have rebelled against Him. God Himself has become Redeemer and Savior, dying for the sin of the world and rising again. There can, therefore, be no other Savior than God Himself.

The Lord Jesus repeatedly stressed this truth. “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). “He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (John 3:18). “If ye believe not that I am He, ye shall die in your sins” (John 8:24).

It is urgent, therefore, that anyone desiring forgiveness of sin and eternal salvation come to God through Jesus Christ. “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life: but the wrath of God abideth on him” (John 3:36). HMM

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The Watchman Held Accountable (#19950119)
by John Morris, Ph.D.

“Son of man, I have made thee a watchman unto the house of Israel: . . . When I say unto the wicked, Thou shalt surely die; and thou givest him not warning . . . the same wicked man shall die in his iniquity; but his blood will I require at thine hand” (Ezekiel 3:17,18).

Our text comprises part of Ezekiel’s commission as prophet to Judah. His function was compared to a watchman on the city walls whose duty was to warn the city of impending danger. Ezekiel was to warn the apostate people of Jerusalem of the coming invasion by the Babylonians under Nebuchadnezzar. God warned Ezekiel that if he refused to pass on whatever messages he received from God, he himself would be held accountable.

On the other hand, Ezekiel was not accountable for the response of the hearer. “Yet if thou warn the wicked, and he turn not from his wickedness . . . he shall die in his iniquity; but thou hast delivered thy soul” (v.19). He would also be requested to give similar injunctions and warnings to righteous men who had fallen into sin, but again he was not held accountable for their response (vv.20,21).

A corresponding teaching is found in the New Testament. “Obey them that have rule over you, and submit yourselves: for they watch for your souls, as they that must give account” (Hebrews 13:17). Church leaders, we are told, will give an account before the Lord someday as to how those in their flock have fared. They will not be accountable for the response of others, but are required to see to it that each person in their care clearly and lovingly understands the truth and the consequences of disobedience. This is a heavy responsibility!

Let each of us respond properly to the truth as presented by our church leaders, that they may do it with joy and not with grief. JDM

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Worshipping God (#19950120)
by Henry Morris, Ph.D.

“And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you” (Genesis 22:5).

We tend to think of “worship” as singing, or testimonies, or hearing a message. This could hardly be the meaning in our text, however, for Abraham was intending to offer Isaac on a sacrificial altar in accordance with God’s command. Furthermore, Isaac was willing to be offered. “They went both of them together” (Genesis 22:6,8). Isaac, in fact, was not just a little boy at this time. The word “lad” in our text is the same word as “young men” in the same verse.

The first time the Hebrew word for “worship” is used is in Genesis 18:2. When Abraham saw three men approaching (later revealed as the Lord and two angels), he “bowed himself toward the ground.” Thus “worship” means essentially “bow down” in obedience to the will of the one deserving “worship.”

Abraham’s supreme act of worship, however, was his willingness even to sacrifice his beloved son, if God’s will so required. He trusted so fully in God that he knew “God was able to raise him up, even from the dead” (Hebrews 11:19), and so he could tell his two servants that he and Isaac would “come again to you.” No wonder Abraham is called “the father of all them that believe” (Romans 4:11). He was, indeed, “strong in faith” (Romans 4:20).

The New Testament Greek word for “worship” also means essentially to bow down to God’s will. It occurs first when the wise men came to King Herod seeking the infant Savior, saying: “We . . . are come to worship Him” (Matthew 2:2). As, long ago, a great man on Earth bowed down to the three from heaven, so now three great men on Earth bow down to one from heaven, the one who alone is worthy of true worship. HMM