by Henry M. Morris, Ph.D.

“Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.” (Titus 1:9)

It is important to note that the adjective “faithful” can be applied both to people and to things if they are believable and trustworthy. Our text above refers to the Word of God as being faithful. Obviously, if any teacher of the Word is to hold fast the faithful Word and teach sound doctrine, he, too, must be faithful. Paul also teaches that church leaders should have “faithful children” (Titus 1:6) and that their wives should be “faithful in all things” (1 Timothy 3:11).

The Greek word translated “faithful” is closely related to the words “faith” and “believe.” The same relationships are even stronger in the corresponding Hebrew words used in the Old Testament. It is vital to believe God’s faithful Word, for indeed “faith cometh by . . . the word of God” (Romans 10:17).

But genuine faith and faithfulness are not common commodities. “Most men will proclaim every one his own goodness: but a faithful man who can find?” (Proverbs 20:6). The one man who is absolutely believable and trustworthy, of course, is the Lord Jesus Christ. “If we believe not [that is, are unfaithful], yet he abideth faithful” (2 Timothy 2:13). In the Bible’s climactic book, He is even introduced as “the faithful witness” (Revelation 1:5). Among His closing words, He promises that “these sayings are faithful and true” (Revelation 22:6).

We can have absolute confidence that all His promises will be fulfilled, and all His warnings must be heeded. May God help each of us also to be—like Christ and like His Word—faithful and true. Remember also that they that are truly “with him are called, and chosen, and faithful” (Revelation 17:14). HMM

https://www.icr.org/articles/type/6

by Henry M. Morris III, D.Min.

“Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel.” (Philippians 1:27)

The Greek word translated “conversation” emphasizes “citizenship,” with all of its attendant loyalties and expectations for appropriate behavior. The structure of the introductory word “only” indicates that it is an adjective, not an adverb. Thus, the opening phrase could be rendered, “Your only citizenship must be lived out so that it becomes the gospel.”

The New Testament employs three different Greek terms that are translated “conversation.” Anastrepho is best understood as “dwelling” or “remaining” in a certain place. “Put off concerning the former conversation,” we are commanded in Ephesians 4:22. Tropos stresses the manner of life, perhaps implying the reputation one gains by the lifestyle. “Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example” (Jude 1:7). Politeuo, the term used by Paul in our text, conveys citizenship. “For our conversation is in heaven” (Philippians 3:20, politeuma). The emphasis of our text is on our lifestyle and testimony as “ambassadors” in a foreign land (2 Corinthians 5:20). As such, we are to live in a manner that “becometh” the gospel—“that ye walk worthy of the vocation wherewith ye are called” (Ephesians 4:1).

We are to stand fast in a unity of one spirit with one mind. Paul closed his letter to the Philippians with this: “Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved” (Philippians 4:1). HMM III

https://www.icr.org/articles/type/6

by John D. Morris, Ph.D.

“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.” (Colossians 3:1)

The wise believer revels in the fact of Christ’s resurrection. Some things in Scripture may be easier to identify with and apply, including Christ’s substitutionary death, but it is the resurrection that gives us power to live victoriously. “Like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:4).

We have been “crucified with him, that the body of sin might be destroyed” (Romans 6:6). Nevertheless, we are risen with Him, as our text and elsewhere clearly teaches (Romans 6; Ephesians 2:1–10; etc.). This resurrection is an inward one, of course, but our bodily resurrection is also guaranteed by Christ’s bodily resurrection, should we physically die. “Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus” (2 Corinthians 4:14).

Power to serve Him effectively comes through His resurrection, for we have access to the “exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead” (Ephesians 1:19–20). We have authority over all human and demonic institutions through Him who even now operates as head of the living church of His followers.

Perhaps the most precious of all benefits of the resurrection is that “we have a great high priest, that is passed into the heavens” who is sympathetic to “the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:14–16). JDM

https://www.icr.org/articles/type/6

by Henry M. Morris III, D.Min.

“For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you.” (Philippians 1:23–24)

As we mature in the Lord, our fear of death recedes into the background and ultimately, as this verse demonstrates, becomes a desire to leave this sin-cursed world behind and pass into the presence of the Creator.

The word choices in this passage are unusual. The verse could be translated: “I am held together out of two pressures, a passion to be loosed to be with Christ; which is very much more serviceable for me: but remaining here in the flesh is, out of necessity, more critical for you.”

Thus, the tension of the true saint of God. The more that is known about the joy awaiting us in the presence of our Lord, the less we see earthly values and goals as things to work toward. Yet, the needs of churches, new Christians, troubled souls, and challenges surrounding our lives require a commitment to complete the “course” that God has given us to finish (2 Timothy 4:7).

The Lord Jesus insisted that we not worry about tomorrow because the evil of each day was “sufficient” (Matthew 6:34), since there is trouble enough in the world among those who reject God’s authority (2 Timothy 3:1–7). The evil that surrounds us should motivate us to long for the eternal rest promised to the people of God (Hebrews 4:9).

But to struggle with conflict resolution among the churches adds to the burden. Many in the ministry know this tension, as do most who serve regularly in their own churches. Perhaps our own peace comes when we finally determine that it is “far better” to serve. HMM III

https://www.icr.org/articles/type/6

by Henry M. Morris, Ph.D.

“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.” (Daniel 9:25)

This remarkable prophecy, given through the angel Gabriel to Daniel the prophet, actually predicted the date of the coming of Christ nearly 500 years in advance. From the announcement to the coming of the “Messiah the Prince,” there would be 69 “weeks” (literally “sevens,” meaning in this context “seven-year periods”). That is, the Messiah would come as the Prince 483 years after the commandment was given to rebuild Jerusalem. There is some uncertainty about the exact date of the decree as well as the exact length of these prophetic years, but in each calculation the termination date is at least near or, in some cases, exactly the time when Christ entered Jerusalem to be acknowledged as its promised King.

However, Gabriel’s prophecy went on to say, “And after [the] threescore and two weeks shall Messiah be cut off” (Daniel 9:26). That is, although He would come as promised, instead of being gladly crowned as king, He would be slain. Since the 483-year period terminated long ago, it is clear that the Messiah must already have come and then been put to death at that time.

The terms of this remarkable prophecy have been precisely fulfilled in Jesus Christ alone, and no one coming later could have done so. It is no wonder that He wept over Jerusalem, pronouncing her coming judgment, “because thou knewest not the time of thy visitation” (Luke 19:44).

We, like He, should weep and pray for Israel. Yet, in God’s omniscient planning, “through their fall salvation is come unto the Gentiles” (Romans 11:11), and in this we can rejoice. HMM

https://www.icr.org/articles/type/6

by Henry M. Morris, Ph.D.

“Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?” (Hebrews 12:9)

Human parents transmit physical characteristics to their offspring, but our spiritual attributes come from God, for He is “the Father of spirits.” Paul recognized that all men are “the offspring of God” (Acts 17:29) and that each man is still “the image and glory of God” (1 Corinthians 11:7).
Thus, our spirit/soul nature, as distinct from our body of physical/mental flesh, has come from God, who created it and united it with our body, evidently at the moment of physical conception in the womb. It is obvious that the image of God could not be transmitted genetically via the genetic code and DNA molecules, for these are simply complex chemicals programmed to transmit only the physical and mental attributes of ancestors to their children. Nevertheless, the spirit/soul attributes of each person also seem to be associated inseparably with the body from conception onward, continuing so until separated again at death, when the spirit goes “to be absent from the body, and to be present with the Lord” (2 Corinthians 5:8), leaving the body behind.

In the meantime, however, by the union of flesh and spirit, man inherits Adam’s fallen nature as well as his mortal body, for “the body is dead because of sin” (Romans 8:10). Both are in need of salvation. Christ “gave himself for us, that he might redeem us from all iniquity” (Titus 2:14). Therefore, we, like Paul, can pray that our “whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (1 Thessalonians 5:23). HMM

https://www.icr.org/articles/type/6

by Michael J. Stamp

“Then from that day forth they took counsel together for to put him to death.” (John 11:53)

The Jewish leaders sought to kill Jesus after He raised Lazarus from the dead. Why? They knew Lazarus’ resurrection was a well-established fact. And the profound miracle took place in Bethany, a village near Jerusalem, with crowds watching.

Rather than recognizing this sign that Jesus was the Messiah and inspiring belief in Him, these leaders viewed the miracle as a threat to their authority. They feared Jesus’ popularity could lead to the loss of their positions and social standing. But more than that, their hearts were not open to the Word of God standing right in front of them in human flesh (John 1:14). Their hearts were hard and remained so. This made them blind to the very Messiah they were awaiting!

We also see this in the Old Testament. When Moses demanded that Pharaoh free the Israelites, Pharaoh continued to harden his heart. Even after he saw miracle after miracle, and even as the 10 plagues directly challenged the Egyptian gods, Pharaoh refused to concede (Exodus 9:12, 10:27).

Rather than forcing their hearts to believe, God allowed the Jewish leaders and Pharaoh to willfully harden their own hearts against the great miracles they witnessed.

But to the softened heart, Jesus’ identity was undeniable, being clearly revealed by the seven signs described in the gospel of John. The seventh sign was the raising of Lazarus. It foreshadowed the greatest miracle of all: Jesus’ defeat of death and sin on the cross and His resurrection Easter morning! “I am the resurrection and the life.” (John 11:25).

Jesus performed these signs to reveal to the Israelites the power of Yahweh, the great I Am. And the signs revealed who Jesus was—the Son of God in their midst! May our hearts be ready to recognize and praise Him for what He has done. MJS

https://www.icr.org/articles/type/6

by Henry M. Morris III, D.Min.

“What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.” (Philippians 1:18)

This verse seems to conflict with warnings about false teachers (2 Peter 2:1) and another gospel (Galatians 1:6–9). The key is identifying what Paul is allowing on the one hand and condemning on the other.

Some teachers of his day (probably both in Philippi and in Rome) appeared to be taking advantage of Paul’s imprisonment to enhance their own reputations. Indeed, some were trying through their public preaching to “add affliction to [his] bonds” (Philippians 1:16).

Even though some with ungodly motives stood out among those preaching of good will, Paul was able to rejoice that “Christ is preached” (today’s text) by both categories, and therein is the source of the “power of God unto salvation” (Romans 1:16).

The stern denunciation of “another gospel” (Galatians 1:6) exposes the untruth of all hybrid messages, whether human or angelic, that would attempt to preach anything other than “Christ, and him crucified” (1 Corinthians 2:2).

Here is the message for us. When the full gospel of Christ’s death, burial, and resurrection—according to the Scriptures—is preached (1 Corinthians 15:1–4) by whatever means and even under sometimes questionable motives, the “good news” is cause for rejoicing. It is the gospel that has power, not the messenger.

However, when some people attempt to change that gospel to make it seem more attractive to those who wish to continue in sin or change its message to allow for human works, we are to see such preachers as dangerous and under condemnation. May God keep us from both mistakes. HMM III

https://www.icr.org/articles/type/6

by Henry M. Morris, Ph.D.

“And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.” (Matthew 17:1–2)

This remarkable transfiguration of Christ was shown to the three disciples so that they could actually “see [Him] coming in his kingdom” (Matthew 16:28), as He will do someday when He returns to Earth “in the clouds of heaven with power and great glory” (24:30). This would ever afterward be an unforgettable experience that would strengthen the disciples for their critical future ministry.

James was martyred, but his brother, John, survived to bear the testimony far and wide for almost 70 more years. “And we beheld his glory, the glory as of the only begotten of the Father” (John 1:14). Peter also wrote of the amazing event: “For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount” (2 Peter 1:17–18).

It is therefore very significant that the word “transfigured” (Greek metamorphoo) is also applied to Christian believers in 2 Corinthians 3:18: “But we all, with open face beholding as in a glass the glory of the Lord, are changed [read ‘transfigured’] into the same image from glory to glory.” That is, as we behold the glory of Christ in the mirror of the Scriptures, we ourselves are spiritually being metamorphosed into His own image. The marvelous transformation will be completed when He does come again and “change our vile body, that it may be fashioned like unto his glorious body” (Philippians 3:21). HMM

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by Henry M. Morris, Ph.D.

“And if any man say ought unto you, ye shall say, The Lord hath need of them, and straightway he will send them.” (Matthew 21:3)

In His humanity, the Lord Jesus no doubt had the same physical needs shared by all humans: food, clothing, shelter, etc. Interestingly enough, however, it appears He only expressed one need in a recorded, verbal conversation. He needed a little donkey colt to ride on as He made His triumphal entry into Jerusalem the week before His bitterly cruel death.

For over three years He walked all over Galilee and Judaea—even Samaria. Why would He suddenly need to ride now? Matthew tells us why: “All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass” (Matthew 21:4–5). Amazingly, this event had been prophesied four centuries earlier (Zechariah 9:9), and the time had finally come for Jesus to see that the prophecy was fulfilled. As He entered the city, the people rejoiced and took “branches of palm trees [hence the name Palm Sunday] . . . and cried, Hosanna: blessed is the King of Israel that cometh in the name of the Lord” (John 12:13). However, just a few days later these same crowds turned on Him and cried out, “Crucify him” (Luke 23:21).

We often celebrate Palm Sunday as the final blasts of a bitter winter are beginning to give way to a beautiful and fruitful spring. So this terrible Passion Week, beginning so meekly and proceeding so cruelly, would shortly be overcome by the glorious resurrection of Jesus and everlasting life. HMM

https://www.icr.org/articles/type/6

by Henry M. Morris III, D.Min.

“Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.” (Philippians 1:11)

The unique phrase “fruits of righteousness” has many supporting teachings, the most famous of which is where the Lord Jesus compares Himself to a vine and we who are His adopted sons and daughters to branches (John 15:1–6).

Paul reminded the Philippian church that the fruits ultimately result from Jesus Christ, just as Jesus illustrated. We “cannot bear fruit” by ourselves (John 15:4). Not only does our very life come from God, but the ability to produce godly fruit can only come through and by God.

Isaiah noted that all of our self-produced righteous deeds are like “filthy rags” (Isaiah 64:6). The fruit for which we are “ordained” (John 15:16) has its source in the thrice-holy Godhead and its manifestation by the fruit of the Holy Spirit in our lives (Galatians 5:22–23).

Those Holy Spirit character traits are the innate property of the vine that become instilled in the branches, or us. This enables us to bring forth the fruit that represents the “DNA” of the vine in which we are abiding. Being connected to the vine makes it possible for us to “walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God” (Colossians 1:10).

The “husbandman” (God the Father) is superintending the vineyard (John 15:1). When branches wither and do not produce fruit (see also Matthew 13:18–23), they are taken away. The branches that do produce are purged (Greek kathairo, “cleaned up”). As Peter noted, “His divine power hath given unto us all things that pertain unto life and godliness” (2 Peter 1:3). With God, “all things are possible” (Matthew 19:26). Without Him, “[we] can do nothing” (John 15:5). HMM III

https://www.icr.org/articles/type/6

by Henry M. Morris III, D.Min.

“For to me to live is Christ, and to die is gain.” (Philippians 1:21)

This profound confidence comes at the conclusion of a threefold summary of Paul’s experience while serving the Lord Jesus as well as his deep bond with the church at Philippi. The salvation of which Paul speaks references victory in this life as much as the eternal rescue at the end.

Initially, the confidence comes “through your prayer, and the supply of the Spirit of Jesus Christ” (Philippians 1:19). Christian leaders covet the prayers of those with whom they serve. Twice, Paul specifically asked the Thessalonian church to pray for him (1 Thessalonians 5:25; 2 Thessalonians 3:1). Most of us are familiar with the promise that the “effectual fervent prayer of a righteous man availeth much” (James 5:16). Should we be surprised when such prayer brings boldness?

There is also the experience that the “supply” of the Spirit of God engenders faith. God’s providential care, experienced during the testing of our life, produces a growing hope and confidence (Romans 5:4–5). It is most often true that we learn more of God’s faithfulness in times of need than in times of plenty.

Then there is an “earnest expectation and . . . hope” that result in “boldness” (Philippians 1:20). Growing confidence in the Lord’s provision and protection undergirds an anticipation for God’s direction and wisdom. Expecting something to happen is the flip side of hope. Experience in kingdom work brings spiritual joy and peace (Romans 15:13).

Thus, the confident statement: “now also Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, and to die is gain” (Philippians 1:20–21). HMM III

https://www.icr.org/articles/type/6

by Henry M. Morris, Ph.D.

“And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.” (Mark 12:1)

This parable of the vineyard had an obvious meaning, for even “the chief priests, and the scribes, and the elders,” to whom He was speaking (Mark 11:27), “knew that he had spoken the parable against them” (Mark 12:12). The same parable and the events surrounding it are reported in Matthew 21:33–46 and Luke 20:9–16.

But there is another question that has been raised about this parable, as well as all the other parables that have been reported in two or more different gospels. That is, if the Bible is inerrant in its very words as Jesus taught (e.g., Matthew 5:18; John 10:35), then why did the writers often vary in their reporting of the words of the parable?

It should be remembered, however, that Jesus probably spoke in Aramaic, whereas the written accounts were in Greek. Furthermore, two of the writers (Mark and Luke) were not present at the time and so would have obtained their accounts from someone who was there (e.g., Luke 1:1–2). Flexibility in translation and reporting is always possible with different translators and different reporters.

The doctrine of divine inspiration of the Scriptures (2 Timothy 3:16), however, applies not to the process but to the result. The Spirit of God was free to use the writer’s own research, vocabulary, and style in reporting an event so long as there were no factual errors or irrelevancies in the final result. In fact, such minor differences often give greater depth and credence to the reported event since they help in proving that the different writers were not in collusion but simply were telling of a real event from different perspectives. HMM

https://www.icr.org/articles/type/6

by Randy J. Guliuzza, P.E., M.D.

“Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God.” (2 Timothy 1:8)

Paul had steadfast faith. He was also a very faithful encourager for the saints to “hold fast the profession of our faith without wavering” (Hebrews 10:23). In the text verse for today, he encourages Timothy to publicly express his faith in several tangible, but risky, ways.

Timothy is exhorted to not be ashamed of the Lord. The Bible’s message is both very different from and also very convicting of the world’s thinking. Thus, many outside of Christ react to His messenger with ridicule and personal intimidation. It is hard to stand against this tide, and the believer’s embarrassment may manifest itself in silence. It could have been dangerous in Timothy’s day to claim “I am a Christian,” as is still the case in some places around the world.

But Paul’s exhortation also includes not being ashamed of “the testimony of our Lord,” which is His Word. Every day in schools, on TV, or in other media, the Bible and those who believe it are ridiculed. These attacks can be so scornful and relentless that even many evangelicals find it difficult to not be ashamed.

Next, Paul adds himself to Timothy’s list when he says “nor of me his prisoner.” Fellow believers faithfully and accurately proclaiming God’s Word—especially those in a firestorm of resistance—need other believers to support them, not back away in embarrassment. Paul is actually urging Timothy to move beyond not being ashamed and to actively “get in the fight” with him as he says, “Be thou partaker of the afflictions of the gospel.” Paul knew that Timothy would feel a deep and lasting shame if he withdrew out of fear to the safety of silence, watching others boldly proclaim the gospel in a world that can be very hostile to the message. RJG

https://www.icr.org/articles/type/6

by Henry M. Morris, Ph.D.

“In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.” (Luke 10:21)

When the Lord Jesus was here on Earth, He was, among other things, “leaving us an example, that ye should follow his steps” (1 Peter 2:21). One aspect of that example was His prayer life. He prayed and gave thanks before He fed the multitude (Matthew 15:36) and also when He ate with His disciples at the last supper (Luke 22:19). It is surely right, therefore, that we should give thanks in prayer before each meal, whether in a small group as with our family or in a large public dining place.

Jesus spent much time in prayer. On at least one occasion, He “continued all night in prayer to God” (Luke 6:12), and no doubt a goodly portion of His prayer was thanksgiving and intercession. But there seems to be only one prayer of thanksgiving by Him actually recorded in Scripture, and that is what is specified in our text. (The same is also given, verbatim, in Matthew 11:25, so we can infer that the Holy Spirit considered it very important.)

That is this: the wonderful truths of salvation and forgiveness—eternal life in heaven and God’s guidance and provision on Earth—are easily understood by the simplest among us, even by little children, even though they often seem difficult for “the wise and prudent” to comprehend.

Many are the intellectuals who can raise all kinds of objections to God’s revealed Word and His great plan of creation and redemption and who, therefore, will end up eternally lost. Many are the simple folk and children who just hear and believe and are saved. “Even so, Father; for so it seemed good in thy sight.” HMM

https://www.icr.org/articles/type/6

by Henry M. Morris, Ph.D.

“And, behold, there talked with him two men, which were Moses and Elias: who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.” (Luke 9:30–31)

This is a mysterious passage. Peter, James, and John watched in awe as Christ was transfigured before them as He had promised (Mark 9:2). But how could Moses and Elijah be there? Moses’ body had been buried by God in an unknown tomb in Moab some 1,500 years before, and no resurrection had yet taken place (Deuteronomy 34:5–6; 1 Corinthians 15:22–23). Elijah had been taken alive into heaven in a chariot of fire over 900 years previously (2 Kings 2:11).

The fact is that this whole experience was a remarkable vision! Jesus said after it was over: “Tell the vision to no man, until the Son of man be risen again from the dead” (Matthew 17:9). Although they had just been awakened out of sleep (Luke 9:32), the disciples knew this was not a dream. All three had seen it together and “were sore afraid” (Mark 9:6).

This vision of the future kingdom was for the disciples’ encouragement (and for ours, as well), for the Lord had just been warning them of His coming death as well as the cross that they, themselves, must take up to follow Him (Luke 9:23). The kingdom of God would come on Earth in all its future power and glory. But first, He must die and rise again, and they must be His witnesses of these things.

But when He does return in glory, there will be two groups of people sharing His glory with Him: Moses represented the resurrected saints and Elijah the “raptured” saints. “The dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thessalonians 4:16–17). HMM

https://www.icr.org/articles/type/6

by Henry M. Morris III, D.Min.

“That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.” (Philippians 1:10–11)

Knowledge and judgment that are motivated by love (Philippians 1:9) are directed very carefully to certain end products that will fulfill our Lord’s design and desire for His adopted sons and daughters while they are still on Earth.

A repository of facts can be nothing more than a curiosity and is often an arrogant distraction. A growing intellectual ability must be useful. It is no different in God’s kingdom. Our knowledge and judgment must be used to “approve things that are excellent.”

Paul’s challenge to the Roman church was that they use their minds to “prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2). To his young son in the faith, Paul insisted that Timothy study to show himself “approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

The “proving” (testing, affirming) has a twofold goal: that our life on this earth would be “sincere and without offence” and that we would be “filled with the fruits of righteousness.” Purity and productivity are earthly spiritual goals that are reiterated many times in the Scriptures. They, of course, are mere reflections of the holiness that our Lord creates in us when we are born again (Ephesians 4:24), but they are nonetheless an often-repeated demand for those of us who claim a kinship with Christ Jesus.

The Bible sums it up this way: “But as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy” (1 Peter 1:15–16). HMM III

https://www.icr.org/articles/type/6

by Henry M. Morris, Ph.D. “But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.” (Luke 10:42)

The sisters Mary and Martha both loved the Lord Jesus and wanted to please Him. Jesus also loved them (John 11:5) and apparently was an occasional guest at their home in Bethany. Martha evidently felt that activity and service were pleasing to the Lord (and these, indeed, are good and important), whereas Mary simply “sat at Jesus’ feet, and heard his word” (Luke 10:39). To Martha’s surprise and chagrin, Jesus said that Mary had chosen the “good part”—a part more important even than service and food.

Long, long before, the patriarch Job, whom God had said was “a perfect and an upright man” with “none like him in the earth” (Job 1:8), had also chosen that good part. “I have esteemed the words of his mouth,” Job said, “more than my necessary food” (Job 23:12).

We today can sit at Jesus’ feet and hear His Word only by reading and meditating on the Scriptures. Important as our daily responsibilities may be to meet our material needs and those of our families, we should prioritize time for this “good part.” The same surely applies especially to Christian leaders. They may have many important tasks to perform in the service of God, but it is still more important for them to take time to hear His word in the Scriptures.

The unknown psalmist who wrote the grand Psalm 119 learned this truth: “O how love I thy law! it is my meditation all the day. . . . How sweet are thy words unto my taste! yea, sweeter than honey to my mouth! Through thy precepts I get understanding” (vv. 97, 103–104).

We today have a higher privilege than Job, the psalmist, or even Mary, for we have all the Scriptures! If we truly desire “that good part,” the Lord will surely provide the time, as He did for Mary. HMM

https://www.icr.org/articles/type/6

by Henry M. Morris, Ph.D.

“Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.” (Matthew 10:29)

This fascinating bit of first-century pricing information, seemingly so trivial, provides a marvelous glimpse into the heart of the Creator. Of all the birds used for food by the people of those days, sparrows were the cheapest on the market, costing only a farthing for a pair of them. In fact, they cost even less in a larger quantity, for on another occasion Jesus said, “Are not five sparrows sold for two farthings, and not one of them is forgotten before God?” (Luke 12:6). The farthing was a tiny copper coin of very small value, so a sparrow was all but worthless in human terms.

And yet the Lord Jesus said that God knows and cares about every single sparrow! God had a reason for everything He created; each kind of animal has its own unique design for its own intended purpose. Modern biologists continue to waste time and talent developing imaginary tales about how all these multitudes of different kinds of creatures might have evolved from some common ancestor. Even some evolutionists have started calling these whimsical tales just-so stories. They would really be better scientists if they sought to understand the creative purpose of each creature rather than speculate on its imaginary evolution.

The better we comprehend the amazing complexity and purposive design of each creature, the better we realize the infinite wisdom and power of their Creator. Then all the more wonderful it is to learn that their Creator is our Father! He has placed them all under our dominion, and we need to learn to see them through His eyes if we would be good stewards of the world He has committed to us. We can also thank our heavenly Father that we “are of more value than many sparrows” (Matthew 10:31). HMM

https://www.icr.org/articles/type/6

by Henry M. Morris III, D.Min.

“And this I pray, that your love may abound yet more and more in knowledge and in all judgment.” (Philippians 1:9)

Paul’s longing for the Philippian church is eloquently expressed in his prayer for their maturation in the faith. It begins simply with a prayer for their growing love—love that will “abound yet more and more.” This phrase is only used two other times (1 Thessalonians 4:1, 10). Essentially, the prayer is that their love would never stop increasing.

The focus of the ever-increasing love, however, is not emotive reactions or depth of feeling. It is a nonstop, evergrowing love for “knowledge” and “judgment.” And as one might expect, the Holy Spirit’s choice of words is important.

Several Greek words could be translated as “knowledge.” This specific choice in Philippians 1:9 is epignosis, a term that emphasizes understanding of facts or truth and carries an intensive meaning with a fuller, clearer, more thorough knowledge than mere awareness of data. A person with epignosis knows both what and why they have certain facts.

“Judgment” is the translation of aisthesis, an unusual term that demands perception, understanding, and discernment of what to do with the knowledge. Both terms are intellectually based and require a growing grasp of information. But both are the product of love—not human standards of high intelligence.

We must be “rooted and grounded in love” (Ephesians 3:17), speak “the truth in love” (Ephesians 4:15), and always be conscious of our relationships so that we “increase” the “edifying of itself in love” (Ephesians 4:16).

Finally, there is this overarching statement: “God is love; and he that dwelleth in love dwelleth in God, and God in him” (1 John 4:16). HMM III

https://www.icr.org/articles/type/6