A Daily Devotional

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By Man Came Death (#19950219)
by John Morris, Ph.D.

“For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive” (I Corinthians 15:21,22).

These verses, coupled with others throughout the Old and New Testaments, teach a very important principle not fully appreciated by those Christians who would hold that man evolved from lower animals, or even that his tenure on Earth was preceded by millions of years. For if the earth is old, then death is part of the natural order of things, and billions upon billions of organisms have lived and died, struggling for existence, surviving if they were fit.

Taken at face value, however, the Bible indicates a far different scenario. Evidently, at the beginning, all living creatures (i.e., conscious life as opposed to plants and non-conscious “animals”) were created to live forever. There was no death, for all were designed to be vegetarian (Genesis 1:30). God had warned them of disobedience to His one command: “For in the day that thou eatest thereof [i.e., of the tree of the knowledge of good and evil] thou shalt surely die” (or more literally, “dying thou shalt die”) (Genesis 2:17). All of creation was placed under the curse of death at that time, the animals (v.14), the plants (v.18), the ground (v.17), and mankind (vv.15–17,19); all would be dying. Sadly, as we know all too well, this situation continues today (see Romans 8:22).

But if death is a part of the created order, what can our text mean? Furthermore, if death was not specified as the penalty for sin, what does the death of Christ mean? Belief in the concept of the old earth destroys vital doctrines, including our redemption through Christ’s death.

Thankfully, the reign of death and the curse will end one day (Revelation 21:4; 22:3) as God restores the creation to its intended state. JDM

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My Necessary Food (#19950220)
by Henry Morris, Ph.D.

“Neither have I gone back from the commandment of His lips: I have esteemed the words of His mouth more than my necessary food” (Job 23:12).

Very little of the word of God was available to Job, but what little he had was of more importance to him than food. On the other hand, the completed Scriptures are available today, yet most Christians barely spend five minutes a day in the word.

It is noteworthy how many passages compare the Scriptures to our physical food. David said they were “sweeter also than honey and the honeycomb” (Psalm 19:10). Jeremiah said: “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart: for I am called by thy name, O LORD God of hosts” (Jeremiah 15:16).

The writer of Hebrews, in a very important passage, compared the Word both to milk for infants and meat for adults. “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12–14).

Moses said long ago: “Man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live” (Deuteronomy 8:3), and this truth was considered so vital that Christ Himself quoted it when contending with Satan (Matthew 4:4). Now, if great men like Job and Moses and Jeremiah and the Lord Jesus all believed the Bible to be our necessary food, then we surely need it even more. HMM

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Knowledge Of Eternal Things (#19950222)
by Henry Morris, Ph.D.

“These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God” (I John 5:13).

It is important that a believer have real assurance of eternal life, and our text indicates that this was John’s very purpose in writing his epistle. It is dangerous, however, to use this verse as a “proof text” apart from the whole context of “these things” which John had written to give such assurance, because the question must be faced as to what constitutes real belief “on the name of the Son of God.” Many professing Christians may well have a superficial assurance of salvation because of a superficial faith.

According to the apostle John, genuine belief in the Son of God can be tested by “these things” which he had written. Space here permits listing only a few of them, but all are important. “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). “Ye know that every one that doeth righteousness is born of Him” (I John 2:29). “We know that we have passed from death unto life, because we love the brethren” (I John 3:14). “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). “We know that whosoever is born of God sinneth not” (I John 5:18).

Such words of assurance do not require that the believer be sinless (note I John 1:8–10), for the Greek tenses imply only that he does not sin habitually. Nevertheless, Christians who are comfortable in a nominal profession of faith, with little outward evidence of that faith, would do well to examine their faith in light of John’s “tests of faith,” whereby we may “know that we have eternal life.” HMM

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Blind Hearts (#19950223)
by Henry Morris, Ph.D.

“Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart” (Ephesians 4:18).

It is a tragedy for a person to have blinded eyes, but infinitely worse to have a blinded heart. No one ever wilfully chooses to be sightless, but spiritual blindness is a product of the human will.

After Christ had given sight to the man born blind, the Pharisees still refused to believe, so Jesus said to them: “For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. . . . If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth” (John 9:39,41).

Like these ancient intellectuals, it often seems that modern intellectuals are incurably blind. They profess to teach science and philosophy of the highest complexity, but their understanding is darkened and their hearts are blinded when it comes to the saving gospel of Jesus Christ. As Paul says: “If our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (II Corinthians 4:3,4).

Even very religious people, people who believe in God as Creator, may blind themselves when confronted with the truth that the Creator must also become their Savior. “But their minds were blinded: . . . even unto this day, when Moses is read, the vail is upon their hearts” (II Corinthians 3:14,15).

Nevertheless, Christ came as “the Light,” and when anyone will simply in faith “turn to the Lord, the vail shall be taken away” (II Corinthians 3:16), and the gospel will “shine unto them.” HMM

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Taught Of God (#19950224)
by Connie J. Horn

“Shew me thy ways, O LORD; teach me thy paths” (Psalm 25:4).

In this psalm the psalmist confessed the need for his contrite heart to be taught of the Lord. “Unto thee, O LORD, do I lift up my soul. O my God, I trust in thee” (vv.1,2). “Thou art the God of my salvation; on thee do I wait all the day” (v.5). “Turn thee unto me, and have mercy upon me; for I am desolate and afflicted” (v.16).

Along with his contrite attitude, the psalmist displays faith which is essential in order to be taught of God. “Good and upright is the LORD: therefore will He teach sinners in the way. The meek will He guide in judgment: and the meek will He teach His way. All the paths of the LORD are mercy and truth unto such as keep His covenant and His testimonies” (vv.8–10).

David, perhaps more than most, recognized that personal sin can be a roadblock to both faith and teaching. Therefore he begs, “Remember not the sins of my youth, nor my transgressions” (v.7), “For thy name’s sake, O LORD, pardon mine iniquity; for it is great” (v.11).

God’s ways are found in God’s word. “What man is he that feareth the LORD? Him shall He teach in the way that He shall choose. . . . The secret of the LORD is with them that fear Him; and He will shew them His covenant. . . . O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee” (vv.12,14,20).

Our hope is: “And it shall come to pass in the last days, that the mountain of the LORD’S house shall be established in the top of the mountains, . . . And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths” (Isaiah 2:2,3). CJH

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The Creator Of Israel (#19950226)
by Henry Morris, Ph.D.

“I am the LORD, your Holy One, the creator of Israel, your King” (Isaiah 43:15).

God is often referred to as the Holy One of Israel and as the King of Israel, but this reference to Him as creator of Israel is unique. In the four other passages where God is named creator, He is called “thy creator” (Ecclesiastes 12:1), “creator of the ends of the earth” (Isaiah 40:28), “the creator, who is blessed for ever” (Romans 1:25), and “a faithful creator” (I Peter 4:19). But in what sense has God become Israel’s creator?

Related to this truth is God’s testimony in Isaiah 65:18: “Behold, I create Jerusalem a rejoicing, and her people a joy.” Note also Isaiah 43:1: “But now thus saith the LORD that created thee, O Jacob, and He that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.”

It is obvious that God did not create the physical city of Jerusalem, for all its streets and walls were built by its inhabitants. Neither did He specially create the physical bodies of the Israelites nor the topography of the land of Israel. These testimonies apply rather to the spiritual creation of Israel in its special relation to God and to the world. In one sense, of course, He even created physical Israel, for He created the marvelous process of human birth and the geological processes of the earth system, which He then providentially directed to eventually produce the people and the land of chosen Israel. There may also be an implied reference to the New Jerusalem, which will indeed be specially created (Isaiah 65:17).

In any case, God is creator—not un-creator. “I know that, whatsoever God doeth, it shall be for ever” (Ecclesiastes 3:14). Israel, like the heavens and the earth, is forever, for God is her Creator. HMM

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The Fourfold Maintenance Of (#19950227)
by Henry Morris, Ph.D.

“One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established” (Deuteronomy 19:15).

In the Mosaic law, at least two reliable witnesses were required to convict a man of a crime. Jesus Christ was charged with blasphemy, claiming to be the unique Son of God. Not only was there the required double witness, but actually a fourfold witness to the “crime.” The witnesses not only agreed that the claim was made, but also that the claim was true!

The first was John the Baptist, who said “I saw, and bare record that this is the Son of God” (John 1:34). To so testify was John’s very reason for being, for he “was sent to bear witness of that Light, That was the true Light” (John 1:8,9).

There was also a second, more potent witness. “I have greater witness than that of John,” Jesus said, “for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me” (John 5:36). The great teacher Nicodemus had to acknowledge: “No man can do these miracles that thou doest except God be with Him” (John 3:2).

Furthermore, there was the direct testimony of God from heaven. “The Father Himself, which hath sent me, hath borne witness of me” (John 5:37). “There came such a voice to Him from the excellent glory, This is my beloved Son in whom I am well pleased” (II Peter 1:17).

Most importantly, there is the testimony of the Bible. “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5:39).

We no longer have such direct testimony, but we will always have the holy Scriptures, eternally proclaiming the deity of our Lord Jesus Christ. HMM

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When Christ Ascended


"Wherefore He saith, When He ascended up on high, He led captivity captive, and gave gifts unto men. (Now that He ascended, what is it but that He also descended first into the lower parts of the earth? . . .)" (Ephesians 4:8-9).

This verse has been controversial, but is nonetheless very important. The context is taken from Psalm 68:17-20: "The chariots of God are twenty thousand, even thousands of an-gels: . . . Thou hast ascended on high, thou hast led captivity captive: . . . our God is the God of salvation; and unto God the Lord belong the issues from death."

The psalmist is apparently describing the Lord among His heavenly hosts, riding home as a mighty king returning with the spoils of battle. Evidently this prize of battle con-sisted of His own people who had been held captive in an alien land, but who now in turn had been captured from the enemy by the returning King. To do this, the King (none other than the Lord Jesus Himself) "ascended up on high," leading them to His own throne in the heavens.

But first He had to descend to the earth, and then even to "the lower parts of the earth." This unusual phrase must refer to the great pit in the center of the earth confining the souls of the dead--the place called Hades.

One of Christ's purposes on Earth was "to proclaim lib-erty to the captives, and the opening of the prison to them that are bound" (Isaiah 61:1). That is exactly what He did when He died on the cross for the sins of these very captives, then, in the Spirit, descended into Hades to set them free.

He returned with the very "keys of Hell and of death" (Revelation 1:18), alive forevermore. The souls of those who had died in faith came with Him, finally ascending with Him into "paradise," in "the third heaven" (note Luke 23:43; II Corinthians 12:2,4) to wait with Him for His future return to reclaim the whole earth.

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Fruitless Trees And Fruitless (#19950228)
by John Morris, Ph.D.

“He was hungry: And seeing a fig tree afar off having leaves, He came, if haply He might find any thing thereon; and when He came to it, He found nothing but leaves; for the time of figs was not yet. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And His disciples heard it” (Mark 11:12–14).

Many detractors of our Lord have pointed with glee to what on the surface seems like a fit of petty anger on Christ’s part, spawned by His selfish appetite. In reality, it was probably unrealistic to expect figs at that time of year, a fact which He must have known quite well.

Perhaps the key to the whole passage is in the fact that “His disciples heard it.” When we look at the surrounding passages, we see that Christ was using the barren fig tree to teach His disciples something they desperately needed to know. This might be called a living parable.

Our Lord had just come from His triumphal entry into the city, having been proclaimed as King by the multitude (vv.7–11), knowing their shallow adoration would soon turn into cries for His death. Leaving the fig tree, he drove the money changers from the temple grounds, having recognized that they were not only exploiting all the Jews who entered, but had taken over the court of the Gentiles, using it as a shortcut through town (v.16) and a place of business (v.15), thus denying the possibility of true worship to all, both Jews and Gentiles.

The fig tree was an object lesson on barrenness, typifying the Jewish nation’s condition in spite of their privileged heritage. This type of hypocritical fruitlessness receives condemnation (vv.20,21), exhibits a lack of faith (vv.22,23), and hinders our prayers (vv.24–26).

Our desire must be to bear much fruit in worship, in faith, in prayer, and in lives. JDM

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The Creation Of Plants (#19950301)
by John Morris, Ph.D.

“And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so” (Genesis 1:11).

One of the favorite Biblical arguments used these days by Christian advocates of an old earth comes from a forced interpretation of this verse. While the verse seems to teach “sudden” creation, old earth advocates interpret the verse to imply an indefinite time period, at least long enough for seeds to grow up into mature, seed-bearing plants. They say that the words “seed” and “fruit” apply to any plants with spores or seeds, including bacteria, fungi, and protozoans, the earliest forms of plant life according to evolution. The third day, then, must be understood as long enough to witness the appearance of all “kinds” of plants and is equated with a vast stretch of geologic time. However, there are many Biblical problems with this view—a few follow.

Scripture teaches that “in six days the LORD made heaven and earth, the sea, and all that in them is” (Exodus 20:11; see also Genesis 2:1–4; etc.), and no meaning other than a solar day is Biblically defensible. The “herbs” and “trees” mentioned can only mean small or woody plants which supposedly arrived late on the evolutionary scale, for the same words are used to identify food plants on Day Six. Furthermore, the verb “bring forth” (v.11) is also used when God made animals, “Let the earth bring forth the living creature” (v.24) on the sixth day. It cannot be referring to the growth of a seed out of the ground, but rather must imply the sudden creation of both plants and animals in abundance.

Such compromises are impossible Biblically and are quite unnecessary. There are no true facts of science which are incompatible with the young-earth teaching of Scripture. We can be sure of its teachings. JDM

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Christ's Missionary Willingness (#19950302)
by Norman P. Spotts, D.D.

“And he must needs go through Samaria” (John 4:4).

Our Lord Jesus Christ is the perfect example of what a missionary’s attitude should be as he seeks to acceptably serve. The following lessons can be learned from this famous story of the Lord’s dealings with the woman at the well. Our Lord was willing to go where no one else would even think of going—Samaria. In this area of central Palestine lived a group of displaced Gentiles called Samaritans. They were originally idolatrous and burnt their children in the fire (II Kings 17:31). The Jews hated them and would have no dealings with them (John 4:9). Yet, our Lord saw their lost, despised condition and went directly to them. A true missionary spirit is willing to go to those rejected by others. Our Lord spoke to multitudes but He also spoke to just one, the woman at the well. She was saved; then many Samaritans were saved (4:39); then many more were saved (4:41); then a multitude was saved (Acts 8:5,6). The one became a multitude. Our Lord was willing to put the spiritual ahead of the physical. “I have meat to eat that ye know not of” (4:23). Soul-winning sustained His soul and nourished His spirit. The soul-winner understands the tremendous fulfillment experienced in doing God’s work. Our Lord was willing to do and finish the Father’s will. “My meat is to do the will of Him that sent me, and to finish His work” (4:34). Every servant of Christ should have the same desire; being able one day to say with Paul, “I have finished my course” (II Timothy 4:7). Our Lord fully understood that “One soweth, and another reapeth” (4:37). “And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together” (4:36). In God’s time wages will be paid and rewards given. NPS

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Walk As He Walked (#19950303)
by John Morris, Ph.D.

“He that saith he abideth in Him ought himself also so to walk, even as He walked” (I John 2:6).

The idea of walking as Christ walked can be intimidating to a Christian. After all, the sinless Son of God, Himself fully God, who gave up everything to serve and save rebellious mankind, set a pretty high standard. Nothing short of perfection and total sacrifice will do. Nevertheless, while we recognize that we will never fully achieve Christlikeness on this side of glory, we have “received Christ Jesus the Lord, so walk ye in Him” (Colossians 2:6). Let us note several specific commands in the New Testament which describe such a walk.

First and foremost, we are to “walk in the Spirit” (Galatians 5:16; see also verse 25 and Romans 8:1–4). The empowering of the Holy Spirit makes it possible for us to “walk worthy of God, who hath called you unto His kingdom and glory” (I Thessalonians 2:12; Ephesians 4:1). Furthermore, our walk is a walk of faith: “For we walk by faith, not by sight” (II Corinthians 5:7).

We must “walk in love, as Christ also hath loved us” (Ephesians 5:2), and since “now are ye light in the Lord: walk as children of light” (v.8; see also I John 1:7). We will make good use of our opportunities as we “walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil” (vv.15,16; Colossians 4:5).

We must “walk in truth” (III John 4) and in honesty (I Thessalonians 4:12; Romans 13:13). This walk will be evident to all by our “good works, which God hath before ordained that we should walk in them” (Ephesians 2:10).

Such a victorious walk might be its own reward; but there is more. Our Savior, Jesus Christ has said of those who overcome that “they shall walk with me in white: for they are worthy” (Revelation 3:4). JDM

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The Cleansing Blood (#19950304)
by Henry Morris, Ph.D.

“But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin” (I John 1:7).

There is a common cultic heresy to the effect that the blood of Christ has no cleansing efficacy of itself, even though this contradicts the plain statement of our text. John wrote the above words long after Christ’s blood had all been spilled on the cross, but it was still miraculously cleansing sinners in His day, and in ours as well.

It is true that the blood carried His physical life, for “the life of the flesh is in the blood” (Leviticus 17:11). But His blood was not like the blood of other men, for it was “the precious blood of Christ, as of a lamb without blemish and without spot” (I Peter 1:19), uncontaminated either by genetic defects due to accumulated generations of mutations (as in all other men and women), or inherent sin.

When His blood was shed, it did not simply disappear in the ground and disintegrate into dust, any more than did His body in the tomb, for it had been an integral part of His perfect human body which was to be raised and glorified. As our great High Priest, He somehow took the atoning blood into the holy place in the heavenly tabernacle. Into the earthly tabernacle “went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people . . . by His own blood He (Christ) entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:7,12).

There in heaven, at the mercy seat, just as the ancient high priest “sprinkled with blood” both the book and the people, the tabernacle and its vessels, so have we been cleansed in God’s sight by His own “blood of sprinkling” (Hebrews 9:19–21; 12:24; see also I Peter 1:2). Thus His blood can (literally) “keep on cleansing us from all sin.” HMM

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The Last Adam (#19950305)
by Henry Morris, Ph.D.

“And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit” (I Corinthians 15:45).

In the great “resurrection chapter,” Paul is quoting from Genesis 2:7: “. . . and man became a living soul.” He also makes it clear that, contrary to the opinion of many liberal theologians, “Adam” was not merely a generic term for humanity in general, specifically indicating that Adam was “the first man.” This also refutes the notion that there were any “pre-Adamite men,” despite the claims of some who would compromise with evolutionary anthropology.

Just as there was a first Adam, so Jesus Christ was the last Adam. He was not the last man to be born, of course, but He was the second and last man whose body would be directly formed by God, as asserted in the same verse (Genesis 2:7) here cited by Paul. “That holy thing” (Luke 1:35) which Mary received in her womb was conceived altogether miraculously. “Wherefore when He cometh into the world, He saith, . . . a body hast thou prepared me” (Hebrews 10:5). “The first man is of the earth, earthy: the second man is the Lord from heaven” (I Corinthians 15:47).

Thus, with neither genetic mutations nor inherent sin in His perfect human body, this last Adam could become “the Lamb of God,” whose body was “without blemish and without spot,” able therefore to redeem lost men with His “precious blood,” and thus to take “away the sin of the world” (John 1:29; I Peter 1:19).

But that is not all. He was also “made a quickening [that is, resurrecting] spirit.” He was “put to death in the flesh, but quickened by the Spirit” (I Peter 3:18) and can now give eternal life to all who receive His life. “For as the Father raiseth up the dead . . . even so the Son quickeneth whom He will” (John 5:21). HMM

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Lifted Up From The Earth (#19950306)
by Henry Morris, Ph.D.

“And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth” (Genesis 7:17).

This first occurrence in the Bible of the verb “lift up” is in a scene of judgment on a wicked world. The earth had been filled with such evil that God sent a global flood to destroy the old world and begin a new dispensation.

But there was an ark of safety, and it bore all the battering of the storm for those who had entered the door in its side. The waters which buried the world merely lifted up the ark above the earth and “eight souls were saved by water” (I Peter 3:20) from the sins of the old world.

Another greater judgment was yet to come, this one for the combined sin of the whole world and every age. Once again the judgment fell on one who would be lifted up from the earth, not this time by water but “by wicked hands” and “crucified and slain.” (Acts 2:23).

Jesus said: “Now is the judgment of this world: . . . And I, if I be lifted up from the earth, will draw all men unto me. This He said, signifying what death He should die” (John 12:31–33). The ark of Noah, lifted up from the earth to save those who trusted their lives to it, is a type of the greater Ark of safety, lifted up from the earth on the cross to die for the sin of the world and to save all who trust Him.

The Lord called Noah and all his house into the ark to shield them from judgment. Similarly, the Lord Jesus said: “I . . . will draw all men unto me,” and Paul assures us that “There is therefore now no condemnation [or ‘judgment’] to them which are in Christ Jesus” (Romans 8:1). And as “the flood was forty days upon the earth” to assure the fulfillment of its purpose, so Jesus “showed Himself alive after His passion by many infallible proofs, being seen of them forty days” (Acts 1:3). HMM