A Daily Devotional

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Witnesses of the Trinity


"Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me" (Isaiah 6:.

In this passage we see, perhaps, a hint of the tri-une nature of the Godhead. It is as if God the Father is inquiring of God the Son and God the Spirit as to whom other than one of them would be an effective representative for them. Isaiah, in his freshly forgiven and purified state (vv.6-7), offers to accept the commission and represent the Father, the Son, and the Spirit. A similar call is issued to each of us today.

Elsewhere in Scripture we are told more plainly of the fullness of our call to represent God the Father: "Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am He: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no savior" (Isaiah 43:10-11).

Likewise, God the Son called us to be "witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:.

Conversely, we are not called to be witnesses of the Holy Spirit; rather, we are to be co-witnesses with Him of Jesus Christ. "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning" (John 15:26-27). "When He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come. He shall glorify me: for He shall receive of mine, and shall show it unto you" (16:13-14).

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Raise the Banner


"Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah" (Psalm 60:4).

In this Psalm, God's "banner" (nehs) is mentioned, a word rich in significance and variously translated. Let us reflect on it, as the "Selah" suggests.

Jesus crucified and risen is God's banner (nehs). In John 3:14-15, Jesus explicitly referred to Numbers 21:8, where the word again is used: "And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole [nehs]: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live." The snake on a pole prefigured Christ on the cross.

Isaiah 11:10,12 reads as follows: "And in that day there shall be a root of Jesse, which shall stand for an ensign [nehs] of the people; to it shall the Gentiles seek. . . . And He shall set up an ensign [nehs] for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth."

Jesus stressed Isaiah's universal theme in John 12:32. Isaiah added: "Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard [nehs] to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders" (Isaiah 49:22).

Again, in Isaiah 62:8,10-12, we read: "The Lord hath sworn by His right hand, and by the arm of His strength . . . cast up the highway; gather out the stones; lift up a standard [nehs] for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh. . . ."

What was anticipated by Moses, David, and Isaiah, finally came. Jesus died on God's "nehs" so that His victory over sin and death might be bannered (nehsed) to the entire world.

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Jesus and the Charge of Blasphemy
October 27, 2006

"Ye have heard the blasphemy: what think ye? And they all condemned Him to be guilty of death" (Mark 14:64).

There are today many liberal theologians who profess to be Christians, but who argue that Jesus was merely a great man, and that He never claimed deity for Himself. But the Sanhedrin and its high priest had no such doubts, for they had heard it from His own lips.

When the high priest asked him directly: "Art thou the Christ, the Son of the Blessed?" Jesus (who had been silent up to that point in His own defense) answered him plainly. "I am," He said: "and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Mark 14:62).

The council immediately voted to condemn Him to death, since blasphemy was considered a capital crime. Two members of the body, Joseph and Nicodemus, had evidently already left, probably because of dismay at what the council was doing (note Luke 23:51; John 7:50-51), but the rest of that august body all agreed.

There is no question that Jesus had already claimed in various indirect ways to be uniquely the Son of God, but this assertion, made in front of all the elders and scribes, was unequivo-cal and completely clear, giving them the excuse they needed.

They did not believe His claim, of course, but they certainly knew He had made it, and that it constituted blatant blasphemy - a mere man claiming to be the omnipotent, eternal God. So they condemned Him to die.

But it was only blasphemy if it was untrue. He would demonstrate just three days later, once and for all, that His claim was absolute truth. Only the Creator of life could triumph over death, and He has been "declared to be the Son of God with power . . . by the resurrection from the dead" (Romans 1:4). His tomb is empty and He has ascended back to the throne of God, "alive for evermore" (Revelation 1:18).

AMEN!

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Shadows of His Presence


"And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land" (Isaiah 32:2).

In the context of this beautiful verse, the "man" is none other than the Lord Jesus Christ. To one who had been traveling in the heat of the desert, such as the Sinai wilderness, nothing was so welcome as the cool shadows behind a great rock in which one could rest for a while from the hardships of the wearying land. The symbol of the shadow is often used in the Old Testament to illustrate the refreshing presence of the Lord.

"He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty" (Psalm 91:1). Wherever His loved ones go, He is there, and our dwelling place is there in His shadow.

There is safety there, also. "Because thou hast been my help, therefore in the shadow of thy wings will I rejoice" (63:7). "He shall cover thee with His feathers, and under His wings shalt thou trust" (91:4). He is the great Eagle as well as the great Rock, and finally also the great Tree. "As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under His shadow with great delight, and His fruit was sweet to my taste" (Song of Solomon 2:3).

The shadow of a great rock in a weary land, the shadow of the wings of a great eagle, the shadow of a delightful fruit tree, all of these speak beautifully of the refreshing, protecting, satisfying shadow of His presence. These are the shadows of the Almighty God, who made heaven and Earth, and now holds us in His hand. "I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people" (Isaiah 51:16).

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Both Together


"And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together" (Genesis 22:6).

The familiar story of Abraham's willingness to offer up Isaac his son, in obedience to God's command, is rightly cited as a prime example of Abraham's great faith. It is also a testimony to the remarkable faith of Isaac, for it is recorded twice in Genesis 22 that "they went both of them together" (see also v..

This emphasis on the fellowship of both father and son in this tremendous act of obedient faith is surely given by divine inspiration, for our edification.

Isaac was a grown young man at this time, not a little boy. Isaac soon understood what was happening, yet he willingly carried the wood himself and then submitted to being bound on the altar of sacrifice. Abraham fully intended to slay his son (and Isaac to allow himself to be slain), for they understood this to be God's Word. Actually, however, God had commanded Abraham only to "offer him there for a burnt offering" (v.2) and, when he did that, God stayed his hand, and provided a ram as a substitute for his son.

The New Testament, of course, makes it clear (see Galatians 3:16; Hebrews 11:17-19) that this was a beautiful type of the mutual love-gift of the heavenly Father and His beloved Son, providing salvation for all who would receive it by faith. They went both together, to the cross!

"For God so loved the world, that He gave His only begotten Son" (John 3:16). "The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me" (Galatians 2:20). The Father loved the Son before the world began (John 17:24), but they both loved us so much that they both went to the place of sacrifice, together, for us!

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Blessed Are the Dead


"And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them" (Revelation 14:13).

This promise applies specifically to those recent believers who will suffer martyrdom during the last half of the awful tribulation period ("henceforth," in context). But dealing as it does with the state of the believing dead, in principle, it surely likewise applies to all who die "in the Lord."

How are they blessed? In numerous ways, according to this verse.

First, they are blessed in that they "rest from their labors." In this life we earn our physical sustenance by "the sweat of face" (Genesis 3:19). Here we must work hard to train our minds (Ecclesiastes 12:12). Now we constantly battle our inward, fallen nature: "O wretched man that I am! who shall deliver me from the body of this death?" (Romans 7:24). Even as we attempt to serve our fellow man, our efforts are spurned and rejected. Not so for the dead! There all these labors will cease, and joyous, eternal service to the Lamb will commence (Revelation 22:3).

Secondly, they are blessed in that their labors continue to bear fruit even after they have gone. Perhaps even a previous word or act of testimony will be the eventual tool God uses to bring someone to Himself, and the reward will be properly distributed. No act done to the glory of God will pass unnoticed.

Thirdly, what a blessing to know that this state is promised by the very Spirit of God Himself. One's worth at death is not measured by the content and sincerity of the opinions of friends at his funeral.

This doctrine should produce both great courage for the Christian and great comfort for the bereaved.

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The Mystery of Darkness


"And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever" (Revelation 22:5).

The Bible reveals that "God is light, and in Him is no darkness at all" (I John 1:5), and also that, in the ages to come, there will be no more darkness. God promises twice that there shall be "no night there" (Revelation 21:25; 22:5), in the very last references to night in the Bible.

Why, then, is there darkness, and where did it come from? The answer is given by God: "I am the Lord, and there is none else. I form the light, and create darkness" (Isaiah 45:6-7). That is, light was always in and with God, but the darkness had to be created! And, like all of God's creations, it has a purpose, serving as a contrast to the light.

Men and women were created to love and have fellowship with their Creator, not as robots but in freedom. Darkness thus served as the choice that could be made against God and the light, for those so minded. Satan and his hosts of fallen angels and wicked spirits have become "the rulers of the darkness of this world" (Ephesians 6:12). The tragedy is that ever since Adam, men have "loved darkness rather than light, because their deeds were evil" (John 3:19), and so have been practicing "the works of darkness" (Romans 13:12), and deserving nothing but "the blackness of darkness for ever" (Jude 13).

But our Creator has become our Redeemer. He "hath called you out of darkness into His marvelous light" (I Peter 2:9), paying the great price for our redemption on the cross. The Father "hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son" (Colossians 1:13); we are now free to enter into the eternal fellowship with God which He had planned for us before the world began. We should "have no fellowship with the unfruitful works of darkness, but rather reprove them" (Ephesians 5:11).

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Bearing the Cross

"And whosoever doth not bear his cross, and come after me, cannot be my disciple" (Luke 14:27).

Bearing one's cross means something quite different from bearing the ordinary burdens and troubles of life. These are common to all men, but the privilege of taking up and carrying the cross is the unique responsibility and privilege only of Christians, for it identifies them in a distinctive way with Christ.

The cross speaks of death by crucifixion, not just troubles, and not even any other type of death - only the death of the cross. There are at least five other references in the Gospels challenging each true Christian to take up his cross and, like Christ, carry it to the place of execution (Matthew 10:38; 16:24; Mark 8:34; 10:21; Luke 9:23).

That is, the Christian is to be willing, like his Lord, to give his life, if need be, for the sake of the salvation of the lost. This is not a one-time act of dedication, but a daily walk. "If any man will come after me," Jesus said, "let him deny himself, and take up his cross daily, and follow me" (Luke 9:23).

There have been many Christian martyrs, of course, who have actually been slain - some even crucified - for the sake of Christ and the gospel. For most, however, bearing the cross means dying to self and one's personal desires in order to live unreservedly for the Lord and His mission.

The apostle Paul expressed it perfectly when he said: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me." Therefore, we should be able to say with Paul, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world" (Galatians 2:20; 6:14).

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Power in the Ark
by Henry Morris, Ph.D.

"And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the Lord. And they took Dagon, and set him in his place again" (I Samuel 5:3).

The Philistines had captured the Ark of the Covenant, where God met with His people, and set it up in the temple of their god, Dagon. The first night, Dagon fell down before the Ark; the second night, he fell down broken in pieces. On the next day, a great plague fell on the people of Ashdod, and forthwith they sent the Ark away!

Just as Dagon fell before the Ark, which was a type of Christ, so the priests and soldiers, who came to take Jesus away, "went backward, and fell to the ground" in His presence (John 18:6). Similarly, just as the temple of Dagon could hold the Ark no longer than three days, and the whale could only hold God's prophet Jonah for three days, so the grave could not hold Jesus longer than three days.

The Ark also exhibited its great power both to bless and to curse. It brought death to the Philistines who desecrated it, and even to the Israelites at Beth-shemesh, when they foolishly looked into the Ark (I Samuel 6:19). However, it evidently brought blessing to the house of the Levite, Abinadab, where it stayed for twenty years (I Samuel 7: 1-2) and later to the house of Obed-edom (II Samuel 6:11).

The same is true of the Lord Jesus Christ and of all who are "in Him, which is the head of all principality and power" (Colossians 2:10). The presence of Christ was a blessing to many, but others "besought Him to depart from them; for they were taken with great fear" (Luke 8:37). "For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: To the one we are the savor of death unto death; and to the other the savor of life unto life" (II Corinthians 2:15-16).

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Exhorting One Another
by Henry Morris, Ph.D.

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

The fascinating word rendered "exhort" (Greek, para-kaleo) in our text verse, elsewhere translated "comfort," "beseech," etc., literally means "call alongside."

For example, note II Corinthians 1:4: "(God) comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God." Also look at Paul's appeal to Philemon. "I beseech thee for my son Onesimus, whom I have begotten in my bonds" (Philemon 10). Such words as "desire," "entreat," and "pray" are also used.

The unusual importance of the word is pointed up by the fact that its noun form (parakletos) is used as one of the titles of God the Holy Spirit. Jesus said: "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of me" (John 15:26).

Thus, a Christian who is "called alongside" to comfort a sorrowing friend, to beseech a person to do right, or to exhort him to useful action all in the name of Christ, is in effect performing the same type of service on the human level that the Holy Spirit Himself performs on the divine level. Further, our text would inform us that this type of service - whether done in the context of exhorting or comforting or beseeching - is designed specifically to prevent the one to whom he is "called alongside" from being "hardened through the deceitfulness of sin." And since this is a moment-by-moment danger to the unwary, the ministry of exhortation (or comforting or entreating, as the need may be) is one which must be performed "daily, while it is called today."

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A Time to Die
by Henry Morris, Ph.D.

"To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted" (Ecclesiastes 3:1-2).

In the first eight verses of Ecclesiastes 3 there is a remarkable listing of 28 "times" arranged in 14 pairs of opposites (e.g., "a time to be born and a time to die"). Every timed event is planned by God and has a "purpose" (v.1), and everything is "beautiful" in God's time for it (v.11).

Although it is beyond our finite comprehension, it is still bound to be true that the infinite, omnipotent God "worketh all things after the counsel of His own will" (Ephesians 1:11). Even when in our time we may not understand how a particular event can be purposeful or beautiful, we can have faith that if it occurs in God's time for it, it is (Romans 8:28).

The time of our birth is, of course, not under our control, but we can certainly have a part in determining the occurrence of all the other thirteen "times," even the time of death. With the exception of those still living at the time of Christ's return, each of us will eventually die. God has appointed a time for each individual, and it is wrong for him or her to shorten that time (by suicide or careless living, which can never be part of His will for any of us).

We should say with David: "My times are in thy hand" (Psalm 31:15), and seek to live in ways pleasing to Him as long as He allows us to live. We should pray that, when our time is finished, He will enable us to die in a manner that will be "beautiful in His time" (Ecclesiastes 3:11).

Not one of us knows when that ordained "time to die" may be for us, so we must seek daily to "walk in wisdom toward them that are without, redeeming the time" (Colossians 4:5).

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The Unmuzzled Ox
by Henry Morris, Ph.D.

"Thou shalt not muzzle the ox when he treadeth out the corn" (Deuteronomy 25:4).

This Mosaic regulation would seem rather insignificant, except that it is quoted twice in the New Testament. I Corinthians 9:9-10: "For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?" Yes, but that is not the main purpose behind this law. "Or saith He it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope." This application is drawn in verse 14: "Even so hath the Lord ordained that they which preach the gospel should live of the gospel." That is, supporting financially those who devote full time to God's work is not "charitable giving," but compensation for services, with the pay to be provided by those who receive the benefit of their labors.

This is even more clear in the second reference: "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of his reward" (I Timothy 5:17-18), the latter part quoting words of Christ (Luke 10:7). Incidentally, note that both New Testament and Old Testament Scriptures are considered divinely inspired and authoritative on any subject with which they deal.

The subject here is just compensation for those who devote their time, training, and abilities to the work of the Word, under the call and leading of God, as recognized by the people of God. This seemingly insignificant principle, if faithfully obeyed, would greatly enlarge the effectiveness and outreach of the Christian witness in the world.

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He Shall Never See Death
by John Morris, Ph.D.

"Verily, verily, I say unto you, If a man keep my saying, he shall never see death" (John 8:51).

This passage has been a difficult one for commentators. Most would interpret it to mean that a Christian will not experience spiritual death. While it is very true that a Christian - one who has been born twice (the second birth being a spiritual birth) will not experience spiritual death; in this passage Jesus seems to be talking about physical death. This is evidenced by the fact that the Jewish skeptics around Christ called Him a heretic for saying it, since it was obvious that Abraham and the other prophets had died physically. Christ did not correct them by clarifying His words to mean spiritual death. Despite the fact that the grave is full of those who physically died while believing in Christ, He teaches that His followers will "never see death."

Actually, the Greek is very emphatic here. The combination of words could be literally translated, "He shall absolutely not see (physical) death, never." Perhaps Christ is teaching that a believer will never see real death, since, to such a one, death is, in reality, only "sleep."

But perhaps the key to understanding this teaching might be in the word "see." What does this mean? Several Greek words are translated by the English word "see," but this one merits special study. It implies a look that is more than indifferent, but one of pondering; intensely interested; preoccupied; and fully acquainted with its object.

A Christian, therefore, will not "see" death with such interest, for his attention will not be on death's terrors, but upon the One who Himself bore all that death had to offer, yet conquered it forever. A Christian can look even at his own approaching death calmly, with passive interest, for it holds little influence over him. "O death, where is thy sting? O grave, where is thy victory?" (I Corinthians 15:55).

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The Measure of Better
by Henry Morris, Ph.D.

"Better is little with the fear of the Lord than great treasure and trouble therewith. Better is a dinner of herbs where love is, than a stalled ox and hatred therewith" (Proverbs 15:16-17).

There are many such comparisons as those in our text that have been incorporated in the book of Proverbs. We tend to think in financial terms, but the true measure of "worth" has nothing to do with money. In fact, one could almost develop an inverse law to the effect that the more money one has, the less happiness and contentment he enjoys. Note the frequency of such "equations" in Proverbs.

"Better is a little with righteousness than great revenues without right" (16:. "Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife" (17:1). "Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud" (16:19). "Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich" (28:6).

That which is better, therefore, is to be found "with the fear of the Lord," "where love is," "with righteousness," and "quietness therewith." It is better when one is "of an humble spirit," who "walketh in his uprightness."

This is a lesson that the many affluent Christian men and women of our prosperous nation urgently need to learn today. Note Paul's counsel to young Timothy: Speaking of men who are "destitute of the truth, supposing that gain is godliness," he warns: "From such withdraw thyself. But godliness with contentment is great gain" (I Timothy 6:5-6). Then comes a very sobering commentary: "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, . . . and pierced themselves through with many sorrows" (I Timothy 6:9-10).

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Sifted
by John Morris, Ph.D.

"And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren" (Luke 22:31-32).

In the evening, just before His betrayal, capture, torture, and trial, Christ turned to Simon with these final words, encouraging him to remain strong. Of course, Peter boldly proclaimed that he would never deny Christ, but Christ knew better (vv.33-34).

Actually, our text is quite forceful. Christ claimed that Satan has "begged earnestly" (literal translation of "desired"), not just for Peter, but for all the disciples, as seen in the plural pronoun "you," to "sift you as wheat." Satan knew (as he still knows) that the fall of Christian leaders causes many others to fall, and if all of the disciples could be made to abandon the faith, the gospel could not be spread.

Christ turned specifically to Peter as the generally recognized spokesman for the disciples, and even though He knew Peter would fall, Christ informed him that he had been prayed for, that his "faith fail not." Indeed, Peter did turn around, once he saw the risen Lord, and became a leader in the fledgling church in Jerusalem, as well as a missionary. Through the witness of Peter and those he strengthened, the gospel has come to us.

Satan's desire to sift those who would spread the gospel and lead others has not abated. He knows the destruction it causes in the lives of those influenced by the one who falls. The "ripple effect" may last for years, and many weaker brothers and sisters may never recover. But take heart! The One who prayed for Peter "ever liveth to make intercession for (us)" (Hebrews 7:25; see also John 17:6-26). Just as God answered Christ's intercessory prayer for Peter, so He will answer Christ's intercessory prayer for us.