A Daily Devotional

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Sealed By The Holy Spirit


“In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory” (Ephesians 1:13,14).

From very ancient times it has been the custom to confirm and guarantee an agreed-on purchase by sealing the contract with a seal which could only be broken by the buyer when he was ready to take possession of his purchase.

The marvelous transaction seen by John at God’s throne in heaven was in reference to this practice. There, only the Lamb is found worthy to open the seven-sealed scroll on which is recorded the title to the whole creation. “And they sung a new song, saying, Thou art worthy to take the (scroll), and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood” (Revelation 5:9). The purchase price had been paid on Calvary, and the resurrected Lamb had come to claim His possession.

And we are part of that possession! The price has been paid for our redemption from sin’s bondage, but we have not yet entered on the inheritance which our great Redeemer has promised us. In the meantime, our individual title deed, as it were, has been sealed by none other than the Holy Spirit. He is not only the seal, but also the “earnest”—that is, the down payment, the earnest money—who guarantees the total “redemption of the purchased possession.”

His personal presence in our lives is our assurance that the full promise will be fulfilled, and we are urged to “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption” (Ephesians 4:30). He “hast also sealed us, and given the earnest of the Spirit in our hearts” (II Corinthians 1:21,22).

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The Overwhelmed Heart

“From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I” (Psalm 61:2).

Perhaps some who are reading this devotional have hearts overwhelmed by burdens, sufferings, and circumstances over which they have no control. Psalm 61 reveals to each of us what we should do to gain the victory. We should pray—“lead me to the rock.” The rock, of course, is Christ, the rock of our salvation upon whom we are secure, and the rock of preservation upon whom we can depend—the rock that is “higher than I.” Christ will lift us above whatever adverse circumstance confronts us. “And now shall mine head be lifted up above mine enemies round about me” (Psalm 27:6). We should remember—“For thou hast been a shelter for me, and a strong tower from the enemy” (Psalm 61:3). David remembered past deliverances—the times when God had proved Himself to David and showed Himself to be his shelter and strong tower. It would be good for each of us to do the same. Spurgeon said that the remembrance of past deliverances begets faith in the present. We should abide and trust—“I will abide in thy tabernacle for ever: I will trust in the covert of thy wings” (Psalm 61:4). The abiding life in Christ is the answer to the overwhelmed heart. It is God’s appointed place of peace, power, and protection for the believer. “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty” (Psalm 91:1). “What time I am afraid, I will trust in thee. In God I will praise His word, in God I have put my trust; I will not fear what flesh can do unto me” (Psalm 56:3,4). “Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength” (Isaiah 26:4).

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The New Creation

“For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature” (Galatians 6:15).

In the original Greek text of the New Testament, the word translated “creature” is the same as “creation,” so the apostle Paul, in our text, is stressing the vital importance of being a “new creation” in Christ. The Lord Jesus Christ is nothing less than the mighty Creator of Heaven and Earth (Colossians 1:16), and the very same creative power which called the universe into existence must be exerted on each lost sinner to create in him a new nature, capable of having the eternal fellowship with God for which man and woman were created in the beginning.

This new creation is not only for the purpose of saving their souls, but also for transforming their lives. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (II Corinthians 5:17). Although good works can never bring salvation, salvation must inevitably bring good works, for we are thereby “created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10). Paul exhorts us to continually “put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:24).

Adam and Eve were originally created “in the image of God” (Genesis 1:27), but that image has been grievously damaged by unbelief and overt sin. Although still resident in man—in fact, distinguishing him from the animals—this divine image must be renewed through saving faith in our Creator/Redeemer, Jesus Christ. Therefore, the Scripture reminds all true believers that they “have put off the old man with his deeds; And have put on the new man, which is renewed in knowledge after the image of Him that created him” (Colossians 3:9,10).

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Unshakable Things


“And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken, may remain” (Hebrews 12:27).

In this present evil world, there are many pressures that would tend to shake our faith. Paul would exhort persecuted believers “that ye be not soon shaken in mind, or be troubled” by such things, but rather to “stand fast” in the truths God has taught them (II Thessalonians 2:2,15).

The “hope set before us . . . we have as an anchor of the soul, both sure and steadfast” (Hebrews 6:18,19). The “word” to which our text refers is from Haggai 2:5–7: “For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come,” who will establish “a kingdom which cannot be moved” (Hebrews 12:28).

Note God’s amazing promise: “. . . the heavens shall vanish away like smoke, . . . but my salvation shall be for ever, and my righteousness shall not be abolished” (Isaiah 51:6). Similarly Jesus said: “Heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:35). “The world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” (I John 2:17).

The earth may crumble, and even our bodies may return to dust, but God’s word endures, and so do His righteousness and His kingdom and His great salvation! If our hope is in Him and His word alone, and if we are seeking to do His gracious will, then our faith and our destiny can never be shaken. “For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain” (Isaiah 66:22).

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The Lord Jehovah

“Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; He also is become my salvation” (Isaiah 12:2).

The English name, usually written LORD in the English Bibles, stems from the Hebrew word Yahweh, the meaning of which cannot be fully put into words. Although scholars differ (some even claiming there is no real meaning to the word at all), the consensus is that it seems to be a compound of the three tenses of the Hebrew verb “to be,” implying the ever living nature of God to which Christ was referring when He said, “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (Revelation 1:. Note also the similar implications in God’s announcement of Himself to Moses: “And God said unto Moses, I AM THAT I AM” (Exodus 3:14).

On forty-nine special occasions (seven times seven) the name Jehovah is contracted to Jah. Many consider this to be an abbreviation of Jehovah, but no satisfactory explanation as to why it is so used has been offered. Perhaps a better suggestion is that this name is the present tense of the verb “to be,” and therefore the name Jah emphasizes the present activity of the Lord. In nearly all occurrences, the passages are strengthened by noting the present work of God. The first usage of the term Jah is found in Miriam’s Song upon deliverance from Pharaoh’s army and the Red Sea. “The LORD (Jah) is my strength and song, and He is become my salvation” (Exodus 15:2).

On several occasions, such as in our text, we see that the two names are combined, celebrating both the present and future deliveries of “Jah Jehovah.” “Trust ye in the LORD (Jehovah) for ever for in the LORD (Jah) JEHOVAH is everlasting strength” (Isaiah 26:4).

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Three Tabernacles

“According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it” (Exodus 25:9).

This is the first mention of the tabernacle wherein the religious life of Israel was centered during their time of wandering in the desert. The details of its design, construction, and service occupy thirteen chapters in Exodus—more than for any other single item in the Bible. These details provide a wealth of typological intimations of the person and work of Jesus Christ.

This tabernacle, however, was based on the pattern of “the true tabernacle, which the Lord pitched, and not man” (Hebrews 8:2). There is a heavenly tabernacle where Christ now dwells, and the furnishings and service of the earthly tabernacle were mere “patterns of things in the heavens” (Hebrews 9:23). “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:24).

Christ also entered yet a third tabernacle. “The Word was made flesh, and dwelt among us” (John 1:14). In this key verse, the Greek word translated “dwelt” is actually “tabernacled”—thus His human body became God’s tabernacle, and He will dwell there forever. Even though that body died, it was raised immortal, still a physical body, but one that will never die again.

Finally we have His wonderful assurance in the Bible’s last chapter, that in this tabernacle, He will dwell among us eternally. “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God” (Revelation 21:3).

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Two Ways

“Enter ye in at the straight gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because straight is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13,14).

It is sobering to realize that the multitudes who believe that all people are “going to the same place” actually are all going to the same place, for they are all traveling the broad way to destruction. It was God, Himself, through Jesus Christ, who said that few (few!) ever find the way to eternal life. That narrow way to life is only through Christ who said: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).

The word for “way” in both Old and New Testaments, means a road, or journey. Figuratively, it is often used for a lifestyle. The Bible makes it plain, again and again, that there are two ways and two destinies: “The LORD knoweth the way of the righteous: but the way of the ungodly shall perish” (Psalm 1:6).

The first “way” mentioned in Scripture is “the way of the tree of life,” guarded by mighty cherubim and a flaming sword (Genesis 3:24) after Adam and Eve had rejected the authority of their Creator. The second “way” mentioned is when “all flesh had corrupted his way upon the earth” and God had to decree “the end of all flesh” (Genesis 6:12,13).

The great tragedy is that while there are relatively few who “do His commandments, that they may have right to the tree of life” (Revelation 22:14), the way is freely open, through Christ, to all who will come to Him. Therefore, each sincere soul should pray: “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Psalm 139:23,24).

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Even As Christ

“Husbands, love your wives, even as Christ also loved the church, and gave Himself for it” (Ephesians 5:25).

Much has been said in recent years regarding family roles and responsibilities. Suffice it to say that many either misapply or ignore what the Bible has to say. Perhaps the clearest passage on this subject is that surrounding our text (vv.21–33). Here we see, in a setting of “submitting yourselves one to another in the fear of God” (v.21), that the primary role of the wife is that of submission to her husband’s headship (v.22), and that of the husband’s is self-sacrificial love for his wife (v.25).

Family relationships were given special attention at the time of the universal curse on mankind (Genesis 3:16); thus the God-given family roles, while not impossible to achieve, run contrary to our natures. Obviously, we can’t succeed on our own.

The key to adhering to these principles is noting the example of Christ and His Church. The wife is to submit to her husband’s headship (v.22). “For the husband is the head of the wife, even as Christ is the head of the church: and He is the savior of the body. Therefore, as the church is subject unto Christ, so let the wives be to their own husbands in everything” (vv.23,24). The church, the Bride of Christ, has no legitimate function except under the headship of Christ.

Likewise, we see that Christ gave Himself for the church that He might “sanctify and cleanse it . . . That He might present it to Himself a glorious church . . . holy and without blemish” (vv.26,27). Even now He nourishes and cherishes the church (v.29). Wives are to submit, as though submitting unto the Lord (v.22) in everything (v.24), and husbands are to love as Christ loved us, for “while we were yet sinners, Christ died for us (Romans 5:.

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The Dispensation Of Grace

“If ye have heard of the dispensation of the grace of God which is given me to you-ward” (Ephesians 3:2).

So-called “dispensationalism” has had both its advocates and opponents among Bible-believing Christians. The Greek word translated “dispensation” (oikonomia), from which we derive our English word “economy,” actually means an “economy,” or also, a “stewardship.”

The number and nature of the various “dispensations” or “economies” through which the Creator has dealt with His human creation during the course of history has been the subject of considerable discussion and variation among commentators. Possible distinct dispensations might include the post-Eden economy instituted after sin and God’s curse came into the world, the post-deluvian economy established by Noah after the flood, and the economy begun by Abraham when God began to work especially with the nation of Israel. However, none of these are actually called “dispensations” in the Scriptures, so any such listing is bound to be somewhat arbitrary.

There are two dispensations, however, specially called such in Scripture. One is the “dispensation of the fullness of times,” when God will “gather together in one all things in Christ” (Ephesians 1:10). This will be the eternal economy of the new heavens and the new earth (Revelation 21 and 22).

Then there is this present “dispensation of the grace of God.” We, like Paul, have been called as “stewards of the manifold grace of God” (I Peter 4:10) so, like Paul, each of us could say that “a dispensation of the gospel is committed unto me” (I Corinthians 9:17), and that “I am made a minister [or ‘servant’], according to the dispensation of God which is given to me” (Colossians 1:25). Thus the dispensation of grace is a real stewardship responsibility committed to each believer.

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The Glory Of The Lord

“And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD” (I Kings 8:10,11).

This remarkable glory cloud filling Solomon’s Temple at its dedication had also been present when the tabernacle in the wilderness was dedicated. At that time, Moses recorded how “a cloud covered the tent of the congregation, . . . and the glory of the LORD filled the tabernacle.” Furthermore, this “cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys” (Exodus 40:34,35,38). There could be no doubt as to His presence.

It is well known that this cloud of divine glory was called the Shekinah. Although this actual word never occurs in the Bible itself, it is closely related to the Hebrew words for “dwell” (shakan) and “tabernacle” (mishian).

The significant truth here, of course, is not the name, but the fact. The glory cloud was removed when Israel became apostate. “And the glory of the LORD went up from the midst of the city” (Ezekiel 11:23).

When God returned to Earth in the person of His Son, “the Word was made flesh and (tabernacled) among us.” Then, once again, those who had eyes to see “beheld His glory, the glory as of the only begotten of the Father” (John 1:14). By His Spirit, He now even lives in the human bodies of those who receive Him, and “Christ in you” becomes our own “hope of glory” (Colossians 1:27). Then, as we live in His word, “we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (II Corinthians 3:18).

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The Unequal Yoke


“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” (II Corinthians 6:14).

This verse and those following are frequently quoted to support the concept that believers should not consider marriage with unbelievers, and rightly so. However, this passage also applies to many other situations. A strong case, for example, can be made for applying the principle to accreditation for Christian schools where the conflicts between evolutionary humanism and Biblical creationism become acute.

This is not surprising, since education is essentially the teaching of truth. Truth is defined by Scripture as God the Father (Psalm 31:5), God the Son (John 14:6), God the Holy Spirit (John 15:26), and the written word (John 17:17). Truth, to the secular world, is relative and unattainable, and is limited to humanistic concepts. Since these views of truth are total opposites, the yoke is unequal.

When a secular accrediting association demonstrates that it is unwilling to accept the Biblical definition of truth, or exerts pressure to alter a presentation of information consistent with known facts and also with Scripture, an unequal yoke is created. Fortunately, there now exists an accrediting agency for colleges and graduate schools which sets standards of quality without discriminating against the Christian-creationist position. ICR has chosen to place itself under the umbrella of this organization, the Transnational Association of Christian Colleges and Schools (TRACS). Other Christian-creationist colleges and graduate schools should consider doing so also, thereby helping to establish a network of schools which gives God the glory due Him as Creator, Redeemer, and Lord.

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The Cave Men


“They were driven forth from among men, (they cried after them as after a thief;) To dwell in the cliffs of the valleys, in caves of the earth, and in the rocks” (Job 30:5,6).

To most people, the term “cave man” means a brutish ape-man, not yet fully evolved into a true human being. However, these people, given such names as Neanderthal and Cro-Magnon by evolutionary anthropologists, were evidently degenerate—not evolving—men. When God confused the languages of mankind at the Tower of Babel, the various family groups were forced to scatter and eventually to develop their own cultures and nations, competing with each other for the best locations and resources. The weakest groups among these rebels were forced out to the least desirable sites, and many such tribes eventually died out. These sad events were recalled only a few centuries later by Job: “He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way. They grope in the dark without light, and He maketh them to stagger like a drunken man” (Job 12:24,25).

Certain of these degenerate cave dwellers were among those who dared to ridicule godly Job in his sufferings. In the verses following our text he noted: “Among the bushes they brayed; . . . They were children of fools, yea, children of base men: they were viler than the earth. And now am I become their song, yea, I am their byword” (Job 30:7–9).

In the last days, many will again be forced into caves. “And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of His majesty, when He ariseth to shake terribly the earth” (Isaiah 2:19; see also Revelation 6:15). As in ancient times the enemies of the Lord will again flee from the light of His presence to seek the darkness of holes.

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Compound Names Of Jehovah


“In his days Judah shall be saved, and Israel shall dwell safely: and this is His name whereby He shall be called, THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:6).

There are seven compound names of Jehovah in Scripture which together provide profound insight into the person and work of our Lord. The first of these identifies Jehovah, the God of the Covenant with the Creator “the LORD God (‘Jehovah-elohim’) (who) made the earth and the heavens” (Genesis 2:4).

On finding a ram to sacrifice in place of his son, Isaac, “Abraham called the name of that place Jehovah-jireh (the LORD will provide)” (Genesis 22:14).

Contingent upon their keeping the law, God promised the people of Israel that “I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee (literally, ‘Jehovah-Rophi’) (Exodus 15:26).

Fresh from a miraculous victory in the first battle of the people of Israel, “Moses built an altar and called the name of it Jehovah-nissi (Jehovah the Victor)” (Exodus 17:15).

Once the Lord had commissioned Gideon to lead the people of Israel out of bondage, Gideon built an altar there unto the LORD, and called it Jehovah-shalom (Jehovah sends peace)“ (Judges 6:24).

In a passage concerning the future re-gathering and conversion of Israel quoted in our text, we see that Israel refers to the “LORD our righteousness (‘Jehovah-tsidkenu’).”

Finally, in the last verse of his book, Ezekiel describes the absorbing charm of the heavenly city and the One who will preside over it, claiming, “the name of the city from that day shall be, The LORD is there (‘Jehovah-shama,’ Jehovah the indweller)” (Ezekiel 48:35). And best of all, He is all seven to us.

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Hastening His Coming

“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:.

These very familiar words of the Lord Jesus are commonly considered as a statement of His Great Commission, commanding us to go “into all the world, and preach the gospel to every creature” (Mark 16:15). Actually, however, it is not given here as a command, but rather as a declarative statement—indeed a prophecy—saying that we shall witness for Him to the very ends of the earth.

Then, His disciples were promised that “this same Jesus” would return (Acts 1:11), with the promise clearly tied to the prophecy. Just a few weeks previously they had asked: “What shall be the sign of thy coming?” And Jesus had answered: “This gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come” (Matthew 24:3,14). Mark recorded His answer very simply: “The gospel must first be published among all nations” (Mark 13:10).

Peter says that the Lord may seem to have delayed “the promise of His coming” because He “is longsuffering . . . not willing that any should perish,” urging us to “account that the longsuffering of our Lord is salvation” (II Peter 3:4,9,15), suggesting that we should be “looking for and hasting unto the coming of the day of God” (II Peter 3:12).

We can hardly draw any other conclusion from such passages than that, if we want the Lord to return quickly, we can hasten His coming by fulfilling His command and His prophecy, doing whatever we can to publish His gospel among all nations. His coming has always been imminent, because this could well have been done—and can be done—at any time. But it evidently has not been done yet.

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Our Perfect Savior


“Though He were a Son, yet learned He obedience by the things which He suffered; And being made perfect, He became the author of eternal salvation unto all them that obey Him” (Hebrews 5:8,9).

The world’s concept of perfection lies in an external evaluation usually based on appearance or ability. If we were to apply this standard to Christ, we might say He was imperfect because of the scars in His hands, His feet, and in His side (John 20:25,27). However, the Bible calls our Lord “perfect.” “For it became Him . . . to make the captain of their salvation perfect through sufferings” (Hebrews 2:10).

The Biblical concept of perfection lies not in appearance, but in completion. “The works which the Father hath given me to finish, the same works that I do” (John 5:36). “My meat is to do the will of Him that sent me, and to finish His work” (John 4:34). “When Jesus therefore had received the vinegar, He said, It is finished: and He bowed His head, and gave up the ghost” (John 19:30). “They shall scourge Him, and put Him to death: and the third day He shall rise again” (Luke 18:33).

“Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith” (Hebrews 12:1,2). “For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living” (Romans 14:8,9). “For by one offering He hath perfected for ever them that are sanctified” (Hebrews 10:14). “And ye are complete (perfect) in Him, which is the head of all principality and power” (Colossians 2:10).