by Henry M. Morris, Ph.D.

“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.” (Matthew 7:15)

There are three Greek words translated “beware,” all of which stress watchfulness and potential danger. In a world under the control of Satan, there are many of his devices that can deceive and undermine the faith and life of the unwary Christian.

Our text cautions against false prophets who appear to be true prophets (or teachers, or pastors) but whose apparently spiritual teachings subvert biblical truth. John warns that “many false prophets are gone out into the world” (14:1), and Jesus said they “shall deceive many” (Matthew 24:11). Jesus also warned that His followers should “beware of . . . the doctrine of the Pharisees and of the Sadducees” (Matthew 16:12). These sects have their respective modern counterparts in the hypocrisy of legalists and the skepticism of liberals, both of which are destructive of true biblical faith and life.

Very relevant to today’s humanistic intellectualism is the warning of Colossians 2:8: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”

Finally, the apostle Peter says, “Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness” (2 Peter 3:17). In context, Peter is referring to those Christian brethren who have distorted the Scriptures in order to seek an accommodation with the naturalistic worldview of establishment intellectuals (2 Peter 3:3–6, 16). Thus, Peter, John, and Christ Himself urge us to be constantly wary. HMM

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

by Henry M. Morris, Ph.D.

“For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” (Isaiah 28:10)

The setting of this unusual passage is most sobering. Both the people and their priests in Israel’s northern kingdom (personified by “Ephraim”) were in gross rebellion and drunken disobedience to the Lord. They were even ridiculing God’s prophets who were trying to call them back, complaining that they were being treated like schoolchildren. In effect, they were saying, “Are you presuming to teach us as you would freshly weaned infants, going line by line, with rule after rule?”

Whereupon God replied that He would use people of another tongue to come in and teach them what they refused to learn from Him. These precepts He had been trying to teach them should have provided true rest and refreshment, but now learning these lessons would prove to be their undoing. What should have been a blessing to them would become their condemnation.

How desperately do modern Christians need to heed these same words! They profess to believe God’s Word, but they study it only superficially, compromise its doctrines, and disobey its instructions. “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God” (Hebrews 5:12). Most Christians of today, like the Corinthians of old, are still “babes in Christ” (1 Corinthians 3:1). Thus, it really is necessary for their teachers to bring the Word of God to them “precept upon precept, line upon line, little by little.” “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God” (Hebrews 6:1). HMM

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

by Henry M. Morris III, D.Min.

“Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.” (Philippians 2:3)

In this verse, Paul challenges us to refrain from any “strife” or “vainglory”—words that seem a bit stern in the colloquial terms of our day.

Eritheia is the Greek word for “strife”—a contentious political maneuvering for greater power. “Vainglory” is similar. It comes from the Greek word kenodoxia: an empty pride or groundless glory. Both are rather unpleasant descriptions of the foolish and sinful human behavior that is seen all too often among God’s people: “Let us not be desirous of vain glory, provoking one another, envying one another” (Galatians 5:26).

On the contrary, we are challenged to “esteem” the others in our fellowship as “better than” ourselves. The precise words in this instruction insist that we are to use deliberate and careful judgment in our evaluation of others in our relationships as being more excellent than what we have thought of ourselves.

Now, that goes against most of what we have been taught in our Western educational systems. Self-esteem is de rigueur in our schools, songs, movies, and television programs. In fact, “positive thinking” and “prosperity thinking” are very little more than self-esteem dressed up in religious terms.

In the biblical “body” analogy, we are told that “those members of the body, which we think to be less honourable, upon these we bestow more abundant honour . . . . [God has] given more abundant honour to that part which lacked” (1 Corinthians 12:23–24).

God thinks differently. We are told to think of each other like God thinks. HMM III

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

by Henry M. Morris, Ph.D.

“And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.” (Romans 5:11)

The Greek word for “atonement” in this verse is katallage, which everywhere else (some 10 times, either this word or its related forms) is translated “reconciliation” (or “reconciled” or “reconciling”). The connotation is full restoration to fellowship after long enmity and alienation.

The Hebrew word for “atonement” (kaphar, “covering”) occurs some 80 times in the Old Testament, over half of them in Leviticus. It normally referred to the covering of one’s sins by the shed blood of an innocent (and blemish-free) animal sacrifice.

Although this could provide some comfort to the sinner, there was little to be joyful about, since the covering was only temporary and the sins were still there. When Christ came, however, He became “the Lamb of God, which taketh away the sin of the world” (John 1:29). He “put away sin by the sacrifice of himself” (Hebrews 9:26).

Consequently, atonement (in the sense of a temporary covering) is never mentioned at all in the New Testament. Instead, we have been fully “reconciled to God by the death of his Son” (Romans 5:10). Thus, our text is really saying that we have real joy in God through Christ, “by whom we have now received the reconciliation”!

Our fellowship with our heavenly Father has been fully restored by the wonderful gift of eternal salvation through the work of Christ, “who was delivered for our offences, and was raised again for our justification” (Romans 4:25). And as we rejoice in the Lord, we must remember, too, that He “hath given to us the ministry of reconciliation,” so that we are “ambassadors for Christ,” beseeching others also to “be ye reconciled to God” (2 Corinthians 5:18, 20). HMM

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

by John D. Morris, Ph.D.

“Hear, O Israel: the LORD our God is one LORD: and thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.” (Deuteronomy 6:4–5)

As stated in the law, Deuteronomy 6:4–9 was to be recited by all Jews both morning and evening, for it contains God’s basic plan for passing on the message of God from generation to generation.

The primary teaching is contained in verse 4. There is only one God, indivisible, although in three persons. His divine uniqueness precludes the worship of any other deity. The response to this message is that we should love that God with our entire being. Jesus Christ recognized this as the first and greatest commandment (Mark 12:30), teaching that obedience to it fulfilled one’s duty to the entire law.

The message was so important that God even gave the mechanics for passing it on. In verse 6, we see that “these words, which I command thee this day, shall be in thine heart.” Each person, particularly parents (v. 7), needed to commit his heart to God’s commandments, statutes, and judgments (vv. 1–2).

Next, people had to commit themselves to raising up a godly heritage. “Thou shalt teach them diligently unto thy children” (v. 7). So children should first of all be taught verbally. Parents were also to dress in such a way that it reflected their commitment to the law of God (v. 8), and they were to place visual reminders of the law of God all around their homes so that the children were constantly reminded of the things of God (v. 9).

Christians need to discover the truth of this passage. We must not merely assume the godly teaching of our children but also actively cultivate it. At stake is not only the personal walk of our children but also the eternal message of God. JDM

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

by Henry M. Morris III, D.Min.

“Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.” (Philippians 2:2)

This emphatic command, along with the parallel terms, helps us understand the concept of thinking the same thing. “Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits” (Romans 12:16).

Such thinking also includes “having the same love.” There are two aspects of this love. First, the term itself (agape) demands that all of Christ’s disciples “love one another: for love is of God” (1 John 4:7). This is often repeated to born-again believers so that our love for each other is so obvious that “by this shall all men know that ye are my disciples” (John 13:35).

Godly love then produces “being of one accord.” This phrase is the translation of the Greek word sumpsuchos, which is a compound of the preposition most often translated “with” and the word for “soul.” Thus, the agape that we are to share results in a connection “with-soul” that binds the “like-mindedness” in agreement with the mind and spirit of the Creator God.

We are finally commanded to be of “one mind”—slightly different from the “likeminded” opening charge of Philippians 2:2. The initial words are auto phronete—“I think.” The last use is phronountes—“same (way of) thinking.”

The entire context of the opening verses of Philippians 2 is to think like Jesus Christ thinks. “Let this mind be in you which was in Christ Jesus” (Philippians 2:5). “Set your affection [phroneo] on things above, not on things on the earth” (Colossians 3:2). This kind of thinking must have God’s love and soul embedded in the very core of our heart, soul, mind, and strength. HMM III

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

by Henry M. Morris, Ph.D.

“I will praise thee with my whole heart: before the gods will I sing praise unto thee.” (Psalm 138:1)

When we sing or testify of our praise to God, it should not be perfunctory or repetitive rote praise. It should be sincere, wholehearted, personal praise. We should especially praise Him for revealing to us eternal truth in His inspired Word. Further, we should not hesitate to praise our true God, even amidst all the false gods of this world. As verse 2 says, He has magnified His Word above all His name! The Holy Scriptures are our greatest physical possession of all the things in this world, for they alone will “not pass away” (Matthew 24:35). His Word is “for ever . . . settled in heaven” (Psalm 119:89).

This phrase, “the whole heart,” occurs a number of times in the Bible, especially in the psalm of the Word, Psalm 119. Note the testimony of the psalmist in this great psalm.

1. “Blessed are they that keep his testimonies, and that seek him with the whole heart” (v. 2).
   2. “With my whole heart have I sought thee: O let me not wander from thy commandments” (v. 10).
   3. “Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart” (v. 34).
   4. “I entreated thy favor with my whole heart: be merciful unto me according to thy word” (v. 58).
   5. “The proud have forged a lie against me: but I will keep thy precepts with my whole heart” (v. 69).
   6. “I cried with my whole heart; hear me, O LORD: I will keep thy statutes” (v. 145).

Thus, we should “keep his testimonies” (v. 2), “keep thy law” (v. 34), “keep thy precepts” (v. 69), and “keep thy statutes” (v. 145) with our whole heart, for the good and sufficient reason that He is our Lord and has given us His eternal Word, magnified above all His name. HMM

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

by Henry M. Morris, Ph.D.

“So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel.” (Ezekiel 39:7)

This wonderful name of God, “the Holy One of Israel,” was often used during the days of the later kings of Judah. It occurs three times in the book of Psalms (Psalm 71:22; 78:41; 89:18) and then no less than 27 times in Isaiah. The name then occurs three more times (Jeremiah 50:29; 51:5; Ezekiel 39:7), with the final one being our text above (where the preposition is translated “in”). This unusual pattern perhaps reflects a divinely ordained design to suggest the Holy Trinity.

The strong emphasis on this particular name during the later period of Judah’s kingdom probably was because of the prevalent unholiness of the nation during those years, finally culminating in the captivity of Judah itself. God stressed again and again that He was the Holy One and that “ye shall be holy; for I am holy” (Leviticus 11:44).

This theme is prominent in most of the 33 passages where this majestic name is used, but it is especially emphasized in its final occurrence, as recorded in our text. The context of this latter passage is the prophesied invasion of Israel by “Gog, the land of Magog” who will “come up against my people of Israel . . . in the latter days” (Ezekiel 38:2, 16). At that time, says the Lord, “there shall be a great shaking in the land of Israel . . . and I will be known in the eyes of many nations, and they shall know that I am the LORD” (vv. 19, 23). Then at last, His people will never pollute His holy name anymore, and “the house of Israel shall know that I am the LORD their God from that day and forward. . . . I have poured out my spirit upon the house of Israel, saith the Lord GOD” (39:22, 29). HMM

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

by Brian Thomas, Ph.D.

“[God] hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” (Hebrews 1:2)

Hebrews exalts the Lord Jesus’ ownership of all things, including us. Scripture gives at least four reasons for this. First, the Son is the heir of all things (our text). That is, all things are destined to belong to Him. “The Father loveth the Son, and hath given all things into his hand” (John 3:35).

Second, Jesus created all things in conjunction with His Father and the Holy Spirit, as Genesis 1:26 shows. And the New Testament makes Christ’s creative activity crystal clear, saying, “In the beginning was the Word . . . . All things were made by him,” and “For by him were all things created, that are in heaven, and that are in earth, visible and invisible” (John 1:1, 3; Colossians 1:16).

Third, “[Jesus,] being the brightness of [God’s] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3). Thus, the Lord Jesus also has full rights over all creation because He sustains it continually. If His powerful word ceased to uphold it, all things would vanish.

Finally, Christ redeemed all of creation by His self-sacrifice, as though He did not already deserve it by right of inheritance, creation, and sustaining power. Moreover, His purging of our sins on the cross, and thus His right to all things by virtue of His sacrifice, was so perfectly completed that the Lord “sat down” (Hebrews 1:3).

He has done everything. The Lord Jesus has the right of inheritance, of creation, of sustenance, and of redemption over all things. Since He owns us four times over, what worship ought we to give Him? BDT

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

by Henry M. Morris, Ph.D.

“The secret of the LORD is with them that fear him; and he will shew them his covenant.” (Psalm 25:14)

This is an amazing promise. The word for “secret” means the “inner counsel,” evidently of the triune God Himself.

But how can those who fear the Lord really know the secret counsels of the Godhead? The answer can only be by divine revelation to God’s prophets. Thus, the prophet Amos affirms, “Surely the Lord GOD will do nothing, but [unless] he revealeth his secret unto his servants the prophets” (Amos 3:7).

When these ancient promises were given, however, much of God’s revelation, though already “settled in heaven” (Psalm 119:89), was still not revealed to men. Then Christ came and promised His disciples, “The Comforter, which is the Holy Ghost . . . shall teach you all things” (John 14:26).

“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son” (Hebrews 1:1–2). In addition to the 12 disciples, God then also called the apostle Paul, and through these men the Son conveyed to those who fear Him all the rest of His revelation. “By revelation he made known unto me the mystery; ( . . . whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Ephesians 3:3–5).

Finally, “the secret of the LORD” was completed in written form by John, the last of the apostles, with nothing else to be either added or deleted (Revelation 22:18–19), that “the mystery of God should be finished, as he hath declared to his servants the prophets” (Revelation 10:7). All we shall ever need to know of God’s eternal counsels is now available in the Holy Scriptures to all who desire to know them. HMM

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

by Michael J. Stamp

“O death, where is thy sting? O grave, where is thy victory?” (1 Corinthians 15:55)

When we receive word that a loved one has died—even when it’s expected—we gasp. The news punches our heart; our soul aches. Death often possesses a painful finality.

Sin and death are directly related—sin brought about death’s reign with all its dread and darkness. “For the wages of sin is death” (Romans 6:23). And both sin and death came about as a result of Adam’s fall. “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men” (Romans 5:12).

But if sin and death stand together, they’re also defeated together; the cross of Christ conquers both! “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Corinthians 1:18). “The sting of death is sin . . . . But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians 15:56–57).

We praise God that through Christ, death has no more power over believers. “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14).

For the one who believes in Jesus, death is simply a doorway to the eternal life that has been promised us (John 3:16)—let us face it with courageous joy! “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:38–39). Christ is risen and nothing can separate us from Him! MJS

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

by John D. Morris, Ph.D.

“The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.” (Deuteronomy 29:29)

This portion of Scripture follows a lengthy restatement of the covenant of God with His people, Israel. In this chapter, Moses reminds the people of the works that God wrought on their behalf in their deliverance from Pharaoh, in His provision for them in the wilderness, and in His protection on the battlefield (vv. 2–8).

In this final address, he encouraged them to “keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do” (v. 9), and he stated the various blessings that would be theirs if they would do so. Lastly, he described in graphic and burning words the results of breaking the covenant and incurring the judgment of God (vv. 18–27). “And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day” (v. 28).

Recognizing the limitations of humankind, Moses wrote in our text that there are certain things known only to God—things that cannot be understood by the human mind and things that He simply chooses to keep to Himself. But he goes on to say that He has revealed certain things to us, and these things we must obey. Consequently, our text consists of a great principle of life: we must do what we know to do. We don’t know everything, but we must act responsibly and properly on what He has told us, leaving the “secret things” and their consequences to God. Elsewhere, He promises that even the secret things will “work together for good to them that love God” in His sovereign plan (Romans 8:28). We must obey, doing what we know to do, and leave the results with Him. JDM

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

by John D. Morris, Ph.D.

“Cease, my son, to hear the instruction that causeth to err from the words of knowledge.” (Proverbs 19:27)

One of the saddest realities in the modern world is that many of the leaders of evolutionary and humanistic thought were raised in Christian homes, where from an early age they were exposed to the truths of Scripture. Testimonies without number have been chronicled of Christian students going to universities where they were taught to doubt and then to disbelieve the faith of their parents. Perhaps all these students ever knew of Christianity was a set of rules; maybe they never understood the reasons their parents held certain views or the basis for these beliefs. Certainly the foundational teaching of creation has been missing in many Christian homes and churches.

Our primary goal as parents should be to establish a godly heritage—to teach the truths of God in such a way as will be believed and cherished by our children so that they will “keep that which is committed to [their] trust, avoiding profane and vain babblings, and oppositions of science falsely so called” (1 Timothy 6:20).

Certainly a more effective way of teaching is to continually point the child or student back to foundational principles rather than to list a set of dos and don’ts. We must teach those under our influence to be grounded in the Word so that they can make sound judgments when away from our watchful eyes. No greater aid to serious study, no better primer in careful reasoning exists than in Scripture. Using it and other supportive materials, a child can learn to think carefully and critically. Not only will they learn information, but here they can learn wisdom and knowledge and understanding. “For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding” (Proverbs 2:6). JDM

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

by Henry M. Morris III, D.Min.

“As it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God.” (Romans 3:10–11)

From the moment Adam and Eve disobeyed their Creator in the Garden, humanity has attempted to deflect conscious acceptance of guilt. Adam blamed God because “the woman” was given to him by the Creator. Eve blamed the serpent—and you and I have continued that reaction ever since.

That is precisely why repentance is a requirement for salvation. When Adam rebelled, the relationship between man and God was destroyed: “By the offence of one judgment came upon all men to condemnation,” and “by one man’s disobedience many were made sinners” (Romans 5:18–19). All men have “no hope, and [are] without God in the world” (Ephesians 2:12).

The death that entered the world because of Adam (Romans 5:12) not only introduced physical death into the entire creation (Romans 8:22) but a spiritual separation from the life of God, as well. “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). For millennia God bore man’s ignorance of what God was going to do through Christ Jesus at Calvary by faith in the promise of the coming “Lamb of God, which taketh away the sin of the world” (John 1:29). “And the times of this ignorance God winked at; but now commandeth all men every where to repent” (Acts 17:30).

Each of us must change our mind and admit we are sinful and desperately need God’s gracious forgiveness, praying, “God be merciful to me a sinner” (Luke 18:13). HMM III

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

by Henry M. Morris, Ph.D.

“They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.” (Deuteronomy 32:17)

This terrible indictment was in the farewell song of Moses, written just before the tribes of Israel prepared to enter the promised land. Perhaps Moses was thinking mainly of the golden calf fashioned by Aaron, who had told the people: “These be thy gods, O Israel” (Exodus 32:4).

Aaron and the people certainly knew that the man-made calf was not a god, but they knew that there were many invisible spirit beings in the world and that these “devils” (actually fallen angels) could indwell images made by men as objects of worship. These evil spirits do possess certain powers, which can be used to impress their worshipers with the magical insights and abilities of the images.

This was also a problem in the early church. Paul warned his converts at Corinth, “The things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils” (1 Corinthians 10:20). John’s closing word to his own flock was “Little children, keep yourselves from idols” (1 John 5:21).

It is a serious problem today—not only in lands where images and animalistic spirits abound, but even in the “Christian” West, both in the proliferating New Age cults and in mainline churches that have diluted sound Bible teaching with humanism and ritualistic pantheism. And remember, too, that “covetousness” (that is, coveting money, or power, or anything more than the will of God) “is idolatry” (Colossians 3:5). When the prince of these devils himself sought the worship of Jesus, the Lord answered: “Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matthew 4:10). We need to remember and follow His example. HMM

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

by Henry M. Morris, Ph.D.

“Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” (Luke 12:32)

The world tends to measure success by size, and this seems generally true in the Christian world as well. The most successful churches are considered to be those with the largest congregations, the largest budgets, the greatest number of converts baptized each year, or some other quantitative index. But this is not God’s criterion. At the judgment seat of Christ, “the fire shall try every man’s work of what sort it is” (1 Corinthians 3:13): not how big it is but of what sort it is! Quality, not quantity, is the criterion.

Christ’s encouraging words to the “little flock” were given toward the end of an extended warning against the desire to accumulate wealth. “Take heed, and beware of covetousness,” He had said (Luke 12:15), speaking to His small group of followers. He was their Shepherd and would provide for the needs of His “little flock.”

Christ’s warnings against individual covetousness evidently apply also to group covetousness. A church or any other Christian organization needs continually to guard against the desire to be impressive in the eyes of the world. The cities of Christendom exhibit many ornate cathedrals and temples that are now mostly empty and spiritually dead.

The Lord Jesus promised an “open door” to the little church at Philadelphia because it had “little strength” and had “kept [His] word” (Revelation 3:8), but He threatened to “spue . . . out of [His] mouth” the tepid church at Laodicea, which was boasting that it was “rich, and increased with goods” (Revelation 3:16–17). Not every “little flock” has kept God’s Word, nor has every big flock become lukewarm, but Christ’s words serve as both warning and encouragement. The greater blessings of the coming kingdom have been promised to the faithful “little flock.” HMM

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

by Henry M. Morris, Ph.D.

“And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise.” (Luke 23:42–43)

One of the two thieves on the cross continued in unbelief right up until the time he died (Luke 23:39), but the second repented and believed unto salvation. The one assures us that no one need despair, since it is always possible to accept Christ at any time before death. The other warns us, on the other hand, that no one should presume. Long-continued rebellion against God is likely to become so fixed in one’s character that sincere repentance may become impossible.

The repentant thief, beholding Christ and hearing the first of the seven so-called “words from the cross” (Luke 23:34), came to believe that Jesus truly was Lord and that He could, indeed, grant forgiveness and salvation.

The penitent thief had no opportunity to be baptized, to change his lifestyle, or to do anything whatever except repent, believe on Christ, and confess his faith (Romans 10:9–10). And that was sufficient!

Both thieves would die that day, and the soul of the unrepentant thief would soon descend into Hades, there to await condemnation at the future judgment day. The other, because of his trust in Christ, would go with Him to paradise.

The tragedy is that far too many people, assuring themselves that it is never too late, keep waiting until it becomes forever too late! “Boast not thyself of to morrow; for thou knowest not what a day may bring forth” (Proverbs 27:1). The overwhelming majority of people who come to trust in Christ for salvation do so when they are young. Very few come to the Lord when they are old or about to die. “Behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2). HMM

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

by Henry M. Morris III, D.Min.

“But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel.” (2 Timothy 1:10)

For centuries, the message of the gospel was presented in drama through the sacrificial system instituted through Moses. Obviously, Moses did not invent the concept of an innocent blood sacrifice. God Himself performed the initial atonement when He made coverings for Adam and Eve with the skins of animals that the Creator Himself killed and prepared for them (Genesis 3:21).

Abel brought the “more excellent sacrifice,” but Cain tried “another gospel” and was rejected (Genesis 4:3–5). After the Flood, “Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar” (Genesis 8:20). Abraham and Jacob offered animal sacrifices to the Lord in recognition of their subservience to Him and in obedience to the instructions they were given (Genesis 12:7; 46:1).

When Moses received the law from the hand of God on Mount Sinai, the entire system of sacrifices was centered around a male “lamb without blemish” (Leviticus 1:10; 23:12). This was the Passover lamb that became the symbol of God’s deliverance of the Israelites out of Egypt (Exodus 12:21) and was directly applied to the Lord Jesus as “our passover” who was “sacrificed for us” (1 Corinthians 5:7).

Of all the names given to the Lord Jesus, it is the Lamb title that stands out so strongly when referencing the sacrifice He made. John the Baptist called out, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29), and it is the “Lamb that was slain” who is worthy to “receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Revelation 5:12). HMM III

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

by Henry M. Morris, Ph.D.

“And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.” (Exodus 3:15)

It is surely a good thing that Americans have designated an annual Memorial Day in which we call to remembrance the great sacrifices of those before us who fought and suffered (and often died) to form our nation and preserve its freedom. Without them we would not be here today, and we need to remember them.

It is even more important, however, to remember the God of our fathers, our true Author of liberty. He has established His own memorial, wanting us to remember not only our ancient spiritual forefathers but also His own great name, Jehovah. “The LORD God” in our text verse is Jehovah Elohim. The sense of God’s announcement to Moses was that Jehovah was the name of the God of Abraham and, in fact, the name of the Creator of the world. Jehovah is the redemptive name of God, while Elohim is His name as omnipotent Creator.

We must always remember this, He says. The word “memorial” is used here for the first time in the Bible and thus is very significant. We should remember Him as Creator every seventh day when we devote a day to rest and worship (Exodus 20:8, 11). But there is also another day to remember the Lord for His work of redemption. When He became man, dying to save us from our sins, He established a memorial supper, saying, “This do in remembrance of me” (Luke 22:19). Thus, when we observe each weekly Lord’s day and whenever we partake of the Lord’s supper, we are really observing a special memorial day in His honor, remembering His great name “unto all generations.” HMM

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

by Henry M. Morris, Ph.D.

“The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.” (Psalm 18:2)

What a testimony given by David to his God! In this single verse, there is a sevenfold ascription of praise to the Lord for His great salvation. Each testimony can be appropriated also by all who trust Him.

1. My rock: The word used here does not mean a stone or even a boulder but a mighty monolith, immovable and impregnable.
2. My fortress: This word refers to a great bulwark—a stronghold. The Hebrew word is essentially the same as Masada, the high butte where the Jews resisted the Roman armies after the destruction of Jerusalem.
3. My deliverer: Our God is able to deliver, even from the fiery furnace, the den of lions, and from the armies of Saul.
4. My strength: This is another word often translated “rock,” this time a rugged, craggy one, most appropriate as a symbol of great strength.
5. My buckler: This was a small, handheld, movable shield.
6. The horn of my salvation: This striking Old Testament symbol is even repeated in the New Testament (Luke 1:69) and applied to the coming Savior, referring either to the “horns of the altar” where fleeing sinners could cling for refuge or to the fighting horns of a strong beast.
7. My high tower: Here the word is not for a man-made tower but for a natural, high, topographic eminence, suitable both for watching and for defense.

The great promises of salvation and security in Christ are timeless. The words that brought such hope to David are still a comfort to believers today. He is still “the God of all grace” to all who trust Him (1 Peter 5:10). HMM

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