by John D. Morris, Ph.D.

“Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.” (Luke 22:20)

The Greek word diatheke, translated as both “testament” and “covenant,” occurs 33 times in the New Testament, 17 of which are in the book of Hebrews. The Hebrew word for “covenant” (berith) comes from a word meaning to “cut, or divide,” referring to the fact that blood had to be shed to bind the parties involved to the covenant (see Jeremiah 34:18–19). God had made covenants with Abraham and Moses on the part of the people of Israel. He kept His part of the agreement, but in each case the others involved “continued not in my covenant” (Hebrews 8:9). But God, in His grace, has issued a new covenant.

This covenant or testament is not unlike a human last will and testament, but there are some differences. He did not merely die, thereby enabling His children to inherit His fortune, but He is now “the mediator of a better covenant” (8:6). He is the sacrifice whose death was necessary to make the covenant binding, and yet He is the “surety of a better testament” (7:22).

He cannot fail, and hence the new covenant cannot be done away with. Through His death, He not only has removed the penalty for our previous failures but also qualified us to receive the inheritance. “For this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator” (9:15–16). “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (7:25). JDM

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

Innovative News WEB site – https://newsfeathers.com/ – The news, with a little ruffle

by Henry M. Morris, Ph.D.

“And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” (Isaiah 2:4)

It has been over 100 years since “The War to End All Wars” ended in victory for those who had “fought to make the world safe for democracy” (Woodrow Wilson). A celebration of thanksgiving followed, and a holiday was established to commemorate that great Armistice Day (now Veterans Day).

However, an even greater war soon followed, only to be repeated by innumerable local wars and revolutions. Instead of a world of liberty and democracy, many of the world’s nations are now under the brutal heel of totalitarian dictatorships. With the threat of potential nuclear obliteration hanging over the world, the prophecy of Christ is being literally fulfilled: “Men’s hearts failing them for fear, and for looking after those things which are coming on the earth” (Luke 21:26).

In the 25 centuries since our text was first uttered, there has been a war going on somewhere in the world at least 11 out of every 12 years, and it certainly seems unlikely that such a promise will ever be fulfilled.

Yet it is God who has promised, and only He can accomplish it. “He shall judge among the nations, and shall rebuke many people” (our text). “Of the increase of His government and peace there shall be no end . . . . The zeal of the LORD of hosts will perform this” (Isaiah 9:7). When the Lord Jesus Christ comes again, “he shall speak peace unto the [nations]: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth” (Zechariah 9:10). Finally, world peace will come, and Christ “shall reign for ever and ever” (Revelation 11:15). HMM

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

Innovative News WEB site – newsfeathers.com – The news, with a little ruffle

by Henry M. Morris III, D.Min.

“And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.” (1 John 4:16)

It is absolutely clear that God is love (John 3:16; 1 John 4:19). Therefore, many have suggested that such a unilateral love as is cited in the above texts would require that God eliminate any judgment for disobedience to His commands or that He create such a condition that all humanity would naturally love God as part of their basic personality.

The apparent conflict is often repeated in the false logic “If God loves the world and is all powerful, why would He allow evil?” Simply put, the answer is this: God is love; God loves mankind; love requires that a choice be made; choice allows for the possible rejection of God’s unilateral love. God, therefore, created humanity with the ability to positively respond to His love or consciously reject His love.

The simple truth of the Scriptures is inescapable.

God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. (1 John 1:5–10)

God allows for the possibility of evil so that human love can exist. HMM III

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

by Henry M. Morris, Ph.D.

“Then Job answered and said, I know it is so of a truth: but how should man be just with God?” (Job 9:1–2)

Job was the most “just” (i.e., “righteous”) man of his age according to the testimony of God Himself (Job 1:8; 2:3), yet his friends insisted his terrible suffering had been sent by God because of his sins. He knew he was innocent of the sins of which they were accusing him, and he knew he had earnestly tried to be obedient and faithful to God. Yet, he also knew that he, like all men, had come far short of God’s holiness (Romans 3:23). “I have sinned,” he confessed, “what shall I do unto thee, O thou preserver of men?” (7:20). “Cause me to understand wherein I have erred” (6:24). And then comes the plaintive plea in our text: “How should a man be just with God?”

There is, indeed, no way by which a man can make himself righteous before God, for he is even born with a sin nature, inherited from father Adam. “If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse” (9:20). Yet God created man for His own glory (Isaiah 43:7) and wants “all men to be saved” (1 Timothy 2:4). The great enigma is, how can God justify unrighteousness in men and still be righteous Himself?

The answer, of course, is that God in Christ has paid the price to make us righteous by dying for all our sins. “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8). “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7).

Even Job finally realized that God must somehow become his redeemer. “For I know that my redeemer liveth, and . . . in my flesh shall I see God” (Job 19:25–26). It is indeed wonderfully true that God can both “be just, and the justifier of him which believeth in Jesus” (Romans 3:26). HMM

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

by Henry M. Morris, Ph.D.

“But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment.” (Matthew 5:22)

There are a number of Scriptures that, taken alone, would indicate that a Christian should never get angry about anything. For example, note Ephesians 4:31: “Let all bitterness, and wrath, and anger . . . be put away from you.”

Yet, Jesus indicated only that anger “without a cause” was wrong and invited judgment. Many modern translations omit the phrase “without a cause” in this verse, but the phrase does occur in over 99.5% of all the Greek manuscripts and thus clearly should be retained.

If anger were never permitted for a believer, it would contradict even the occasional example of Jesus Himself. “And when he had looked round about on them with anger, being grieved for the hardness of their hearts” (Mark 3:5). He was angered here by certain hypocrites among the Pharisees who were ready to condemn Him for healing a disabled man on the Sabbath.

We are directed to resist anger over some personal injury or insult to ourselves. This is implied in context in such verses as cited above (Colossians 3:8, etc.). “Recompense to no man evil for evil . . . avenge not yourselves, but rather give place unto wrath” (Romans 12:17, 19). But if we do get angry in spite of ourselves, we are commanded, “Be ye angry, and sin not: let not the sun go down upon your wrath” (Ephesians 4:26).

There may be some situations involving injury or insult to the name or work of Christ where anger is indeed “with cause.” Even then, however, God would warn us to be “swift to hear, slow to speak, slow to wrath” (James 1:19), remembering that “vengeance is mine; I will repay, saith the Lord” (Romans 12:19). HMM

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

by Henry M. Morris III, D.Min.

“Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away of his own lust, and enticed.” (James 1:13–14)

One of the often-used excuses for rejecting the God of the Bible is if God is omnipotent (as the Bible teaches), and since evil exists in the world (as everyone can see), then God must be the author of evil or incapable of preventing it. Either way, such reasoning insists, that kind of God is not worthy of worship.

If that logic were accurate, then most of the foundational truths of Scripture should be rejected. The Bible insists that the whole of reality was initially “very good” (Genesis 1:31) but was quickly marred by Lucifer’s lie and Adam’s rebellion (Genesis 3:14–17). The thrice-holy God (Isaiah 6:3) has no pleasure in wickedness (Psalm 5:4), does not tempt any man with evil (James 1:13), and loves righteousness and hates wickedness (Psalm 45:7).

God does not cause evil. The archenemy, Satan, is the father of untruth (John 8:44) and was the source of the deception of Eve (2 Corinthians 11:3) and the rebellion of Adam that brought sin and death into the creation (Romans 5:12).

The most precise description of the all-consuming character of the Creator God is that “God is light, and in him is no darkness at all” (1 John 1:5). There can be no impurity or inconsistency within the nature of the Godhead. The holy separateness of the Creator is such that no thing, no concept, no act, no thought can ever cause a break within the absolute light of our eternal God. HMM III

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

by Michael J. Stamp

“[Nicodemus] came to Jesus by night.” (John 3:2)

The Pharisee Nicodemus, a highly respected teacher in Israel, privately visited Jesus in the dark of night in Jerusalem. Shortly thereafter, Jesus spoke with a Samaritan woman, who had been scorned by her own village, at a well in broad daylight. These two encounters were as different as night and day.

Before seeking out Jesus, Nicodemus had already heard Jesus preach in the busy temple, knew of the revealing signs He performed, and perhaps witnessed His miracles. Nicodemus already knew Jesus was “a teacher come from God” (John 3:2). But Jesus went out of His way to meet the Samaritan woman in her small town. She was a stranger to Jesus, unclean to the Jews, and an outcast to her people. She was shocked when Jesus asked her for a simple drink of water since Jews didn’t speak to Samaritans. But Jesus did. And He revealed His divine identity to her. She shared that she knew “that Messias [Messiah] cometh, which is called Christ” (4:25). Jesus responded, “I that speak unto thee am He.” (4:26).

Through these conversations, Jesus worked in the hearts of Nicodemus and the Samaritan woman. Nicodemus later demonstrated his faith by boldly defending Jesus before the Sanhedrin and assisting in His burial (7:50–51; 19:39). The Samaritan woman ran and told the townspeople about Jesus, saying, “Come, see a man, which told me all things that ever I did: is not this the Christ?” (4:29).

Jesus meets and seeks us where we are. Young, old, wealthy, poor, respected, or outcast. All are sinners in need of Jesus. His salvation and forgiveness are for everyone. “For the Son of man is come to seek and to save that which was lost” (Luke 19:10). MJS

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

by John D. Morris, Ph.D.

“Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness.” (Titus 1:1)

In New Testament times it was common to begin one’s letter to a friend with a salutation such as this, which usually identified the writer and the reader and then gave personal greetings.

Contrary to his normal practice, Paul spends the first three verses of this four-verse greeting speaking about himself, but he places the emphasis not on his own authority but on the nature of the message which he has been given.

First, in designating his position as writer, Paul refers to himself as a “servant” (literally, “slave”) of God. His will had been voluntarily surrendered to do his Master’s will. Next, he identifies himself as “an apostle of Jesus Christ,” commissioned by Him to represent Him and His revelation. He then defines his apostleship as being in agreement with the message to which the elect have responded and the “acknowledging [literally, ‘advanced knowledge’] of the truth which is after godliness.”

Next, Paul claims that his message is not a new doctrine, but it has past, present, and future aspects. It was “promised before the world began” (v. 2) by God, who has in the present been proclaiming “his word through preaching” (v. 3). Furthermore, his apostolic calling is “in [literally, ‘resting on’] hope of eternal life” (v. 2).

Paul then claims the message as his own, “committed unto me according to the commandment of God our Savior” (v. 3).

In a very real sense, this same message is now committed to us. Our knowledge of the truth and need for faith are at least as great; our call to submission and godliness equally serious. May God grant us the same level of commitment to the gospel and its propagation as that of Paul. JDM

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

by John D. Morris, Ph.D.

“By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. . . . For he spake, and it was done; he commanded, and it stood fast.” (Psalm 33:6, 9)

Many is the modern-day evangelical who has attempted to harmonize the plain sense of the Scriptures with Big Bang cosmogony, concepts of stellar evolution, and a uniformitarian framework for Earth history. This exercise seldom results in a tempering of secular thought but rather results in a compromising reinterpretation of Scripture, making it say something it clearly does not say.

The Bible says that “the worlds were framed by the word of God, so that things which are seen were not made of things which do appear”—all things that now exist were simply called into existence at God’s spoken command (Hebrews 11:3).

Creation was a true miracle. It was not (as some insist) merely a godly oversight of cosmic processes acting on eternal matter, nor was it the gradual appearance and disappearance of matter in a steady-state transformation. Only a poor regard for Scripture coupled with an overly high regard for current astronomical theory could interpret Hebrews 11:3 as the explosion of a tiny, superdense “cosmic egg” (that did not “appear,” i.e., too small to see), itself the result of a supposed quantum fluctuation in a vacuum in a Big Bang that produced the entire universe.

Rather, as implied in the formula “Let there be . . . and there was” repeated many times in Genesis 1, and as described in our text and elsewhere, all things derive simply from His spoken word. Our response should not be to disbelieve and twist but to believe and praise. “Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him” (Psalm 33:8). JDM

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

by Henry M. Morris, Ph.D.

“It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.” (Exodus 31:17–18)

“All scripture is given by inspiration of God” (2 Timothy 3:16), but this portion of Scripture was given by direct inscription of God! Moses testified, “The LORD delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly” (Deuteronomy 9:10). “He wrote upon the tables the words of the covenant, the ten commandments” (Exodus 34:28). Thus, out of all the Holy Scriptures, God chose to write this section, not through one of His prophets, but with His own finger! It should, therefore, be taken literally and most seriously.

It is also significant that these commandments were structured around a weekly day of rest, remembering God’s creation week—six days of creating and making everything in heaven and Earth, followed by a sanctified day of rest and refreshment (note also Exodus 20:8–11 and Genesis 1:31–2:3). Ever since the creation, people have observed a weekly calendar. The seven-day week (unlike the day, month, and year) has no astronomical basis. People keep time in weeks simply because God did! Even those who deny the six-day week of creation must observe it, for their biological rhythms are constructed that way by God. “The sabbath was made for man,” said Jesus (Mark 2:27). Since God considered the truth of the literal creation week so important that He inscribed it Himself, we should believe this portion of His Word first of all. HMM

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

by Henry M. Morris, Ph.D.

“Doth not he see my ways, and count all my steps?” (Job 31:4)

God is surely the Great Mathematician. All the intricacies of structure and process of His mighty cosmos are, at least in principle, capable of being described mathematically, and the goal of science is to do just that. This precise intelligibility of the universe clearly points to a marvelous intelligence as its Creator.

God even “telleth the number of the stars; he calleth them all by their names” (Psalm 147:4). Astronomers estimate that at least 10 trillion trillion stars exist in the heavens, and God has counted and identified each one! And that is not all: “The very hairs of your head are all numbered,” Jesus said (Matthew 10:30). From the most massive star to the tiniest hair, God has counted each component of His creation.

Such countings are far beyond human capabilities, for “the host of heaven cannot be numbered, neither the sand of the sea measured” (Jeremiah 33:22). But God has also created “an innumerable company of angels” (Hebrews 12:22) and has promised that the redeemed will include “a great multitude, which no man could number” (Revelation 7:9).

No wonder David exclaimed, “Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered” (Psalm 40:5).

Perhaps the most wonderful of all God’s counting activities is that implied in Job’s rhetorical question: “Doth not he see my ways, and count all my steps?” If He has numbered the hairs on our heads, we can be certain He numbers our steps along the way and guides them all. “The steps of a good man are ordered by the LORD: and he delighteth in his way” (Psalm 37:23). HMM

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

by Henry M. Morris, Ph.D.

“Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.” (1 Thessalonians 5:5)

It is interesting that most of the days during the year that have been considered to have some special meaning are observed as “Days”—for example, Independence Day, Veterans Day, Thanksgiving Day, etc. Those observed mainly at night, such as Halloween and New Year’s Eve, tend to emphasize frivolity or even sinfulness. Christmas Eve may be an exception, but this celebration (December 25) rarely notes the real reason for Christ’s incarnation.

It is for good reason that darkness has become a term referring not only to absence of daylight but also to absence of moral light. Many biblical references make this connection. Note just a sampling.

• “The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light” (Romans 13:12).
• “For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love” (1 Thessalonians 5:7–8).
• “And have no fellowship with the unfruitful works of darkness, but rather reprove them. . . . But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light” (Ephesians 5:11, 13).

All who have trusted in Christ have been “delivered” by our heavenly Father “from the power of darkness” (Colossians 1:13). It would be utterly irresponsible, therefore, for us ever to shame our Father by behaving like the children of darkness. “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Ephesians 5:8). HMM

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

by Henry M. Morris, Ph.D.

“Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance.” (Psalm 89:15)

Many have been the Christians who have joined in singing “We have heard the joyful sound: Jesus saves; Jesus saves!” Not all have known, however, that this beautiful phrase comes from a great psalm extolling God’s marvelous works of creation and then His promises of redemption.

“The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them. The north and the south thou hast created them” (Psalm 89:11–12). Earlier verses note that “the heavens shall praise thy wonders, O LORD” (v. 5), speaking of the angels, “the sons of the mighty” (v. 6), literally, “the sons of God.” It is exciting to realize that the very first “joyful sound” was heard when God “laid the foundations of the earth.” Then it was that “the morning stars sang together, and all the sons of God shouted for joy” (Job 38:4, 7).

There was also a joyful sound when Christ was born, and the angel came bringing “good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. . . . And suddenly there was with the angel a multitude of the heavenly host praising God” (Luke 2:10–11, 13).

Whenever a soul is saved, there is another joyful sound: “Joy shall be in heaven over one sinner that repenteth,” said Jesus (Luke 15:7). Finally, there will be a most wonderful sound of joy on Earth when the Lord comes again. “And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away” (Isaiah 35:10). Therefore, even now, “my soul shall be joyful in the LORD: it shall rejoice in his salvation” (Psalm 35:9). HMM

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

by John D. Morris, Ph.D.

“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 that 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 [Jehovahelohim] [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 Jehovahjireh [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-rapha’]” (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 Jehovahnissi [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 Jehovahshalom [Jehovah sends peace]” (Judges 6:24).

In a passage concerning the future regathering 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. JDM

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

by Henry M. Morris, Ph.D.

“Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.” (2 Peter 3:8)

It is sad that many Christians today are so eager to appear intellectual that they are willing to compromise God’s clear revelation. God has made it as clear as plain words could make it that “in six days the LORD made heaven and earth, the sea, and all that in them is” (Exodus 20:11). Yet because evolutionary “science” has alleged that the earth is billions of years old, multitudes of evangelicals have fallen in line, rejecting God’s plain statement of fact and then trying to find some interpretive loophole to hide behind.

Our text verse is perhaps the key verse of the so-called progressive creationists who try to correlate the days of creation in Genesis with the supposed 4.6 billion-year system of evolutionary geological ages by citing Peter as agreeing that one day is a thousand years.

No, Peter is saying that “one day is with the Lord as a thousand years”! That is, God can do in one day what might, by natural processes, take a thousand years. In context, the apostle is condemning the last-day uniformitarians (those who teach that “all things continue as they were from the beginning of the creation”) as “willingly ignorant” of the tremendous significance of the historical facts of creation and the Flood (2 Peter 3:3–6). Real written records only go back a few thousand years, and to attempt to calculate any date before that requires use of a premise that, in context, the Scriptures have just condemned! God says the uniformitarians are willingly ignorant and then urges those who believe His Word to “be not ignorant.” The only way we can know the date and duration of creation is for God to tell us, and He says He made all of heaven and Earth in six days, and not so long ago! HMM

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

by Henry M. Morris, Ph.D.

“Pray without ceasing.” (1 Thessalonians 5:17)

This is, no doubt, the shortest commandment in the Bible, and seemingly the most difficult to obey. How could anyone possibly pray without ceasing? What about sleeping, or working, or other necessary pursuits?

Paul himself claimed to pray without ceasing. For example, he wrote to the Roman church: “For God is my witness . . . that without ceasing I make mention of you always in my prayers” (Romans 1:9). To the Thessalonians he wrote, “We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith” (1 Thessalonians 1:2–3). In his very last epistle he wrote, “I thank God . . . that without ceasing I have remembrance of thee in my prayers night and day” (2 Timothy 1:3).

It is obvious from such references that Paul did not mean we should be uttering prayers continually but rather to be continually in a prayerful attitude and never to stop the regular practice of prayer. In like fashion, the Lord Jesus said, “Men ought always to pray, and not to faint” (Luke 18:1). In the parable following this command, He spoke of God’s “own elect, which cry day and night unto him” (Luke 18:7). This would further imply that our prayerful attitude and regular practice of specific prayer should be taking place every day and every night. We should never “faint”—that is, lose heart—if the answer isn’t what or when we hope, but keep on praying anyway. When it’s the right time, He will, indeed, answer “speedily,” and in the right way (Luke 18:8).

To pray without ceasing means simply to be free to communicate quickly with Him, night and day, always in an attitude of prayer. “If ye abide in me,” He said, “and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (John 15:7). HMM

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

by Brian Thomas, Ph.D.

“And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.” (Matthew 2:15)

What can this gospel writer’s phrase “spoken of the Lord by the prophet” teach us about how to read the Bible? We discover a clear pointer to interpreting Scripture and thus can have confidence that we can correctly understand what God is saying.

The pointer comes from Matthew’s emphasis on the prophet’s words as expressing what the Lord spoke. In today’s text, Matthew did not say that the prophet (Hosea) invented the message or that it merely might have included some divine content. Who said those words—the Lord or Hosea? Apparently, both! Hosea and the rest of the prophets wrote down the exact words the Lord wanted to say.

Fallible humans got to participate in the process of recording infallible words through this miracle of divine inspiration. “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). Matthew’s confidence that Hosea penned the speech of God Himself can give us the same assurance. Other Bible authors reinforce this.

The prophet Daniel wrote, “In the first year of [Darius’s] reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem” (9:2). Here again we see complete confidence that a prophet—in this case Jeremiah—wrote down “the word of the LORD,” not words that any mere man made up.

Rest assured that the prophets who penned their portions of Scripture wrote our Lord’s exact words. BDT

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

by Henry M. Morris, Ph.D.

“And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.” (Ephesians 6:4)

This verse, together with the parallel passage in Colossians 3:21, is probably the key New Testament instruction specifically dealing with the training of children. “Nurture” is from the same Greek word that is translated “chastening” in Hebrews 12:5 and 7 and “instruction” in 2 Timothy 3:16. It has particular reference to carrying out child training with both firmness and gentleness, as needed and appropriate in each particular case.

The term “admonition” is from a Greek word meaning “putting in mind.” Thus, the “admonition of the Lord” implies teaching the ways of the Lord by using the Word of the Lord. There is no substitute for implanting a knowledge of God’s Word in the minds of our children. Even if they should drift away for a while in later life, the Lord can use His Word in their hearts to bring them back.

Both types of training—through action and through verbal teaching—are said in this passage to be primarily the responsibility of the father. The first reference in the Bible to training children deals with Abraham’s responsibility to bring up his children in the nurture and admonition of the Lord (see Genesis 18:19). Mothers, of course, also have much responsibility and ability in this ministry (see Proverbs 1:8, and the example cited by Paul himself of how Timothy’s mother and grandmother had taught him—2 Timothy 1:5; 3:15). Fathers, too, sometimes delegate certain teaching responsibilities to tutors (Galatians 4:1–2), but the overall responsibilities are theirs.

And all of this training should be done in love. “Fathers, provoke not your children to anger, lest they be discouraged” (Colossians 3:21). Then we trust the Lord and pray. HMM

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

by Henry M. Morris III, D.Min.

“We look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” (Philippians 3:20–21)

Two vivid contrasts are highlighted in this text: we now have a vile body that will be changed into a glorious body. Our Lord Jesus will fashion us after the pattern of His own body.

There is ample evidence, both in Scripture and in our own experience, that our present physical bodies are “vile.” The English word seems more intense than the Greek, which simply means “lowly” or “humble.” Christ humbled Himself when He took on our flesh (Philippians 2:8). The Virgin Mary saw herself in a “low estate” as she compared herself to the wonder of what was happening to her (Luke 1:48).

But one glorious day, the Lord Jesus will change our humble bodies into that which reflect His own. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). What a marvelous thought! Even “after my skin worms destroy this body, yet in my flesh shall I see God” (Job 19:26).

The exciting description of those absolute changes are encapsulated in 1 Corinthians 15:42–58. We have a mortal body now, but then it will be imperishable. There is no honor to our bodies now, but then they will be glorious. Weakness is our burden now, but in eternity we will be endued with power. Thank You, heavenly Father, for this majestic promise. HMM III

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

by John D. Morris, Ph.D.

“And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.” (Acts 2:42)

Much goes on in Christian churches today under the name of “fellowship.” Usually this consists of coffee and donuts, church socials, or sports. As delightful as these functions may be, they should not be confused with biblical fellowship.

Nowhere in the New Testament do any of the Greek words translated “fellowship” imply fun times. Rather, they talk of, for example, “the fellowship of the ministering to the saints” (2 Corinthians 8:4) as sacrificial service and financial aid. (See, for example, 1 Timothy 6:18.)

Elsewhere, Paul was thankful for the Philippian believers’ “fellowship in the gospel” (Philippians 1:5), for he knew that “inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers [same word as fellowship] of my grace” (v. 7). This sort of fellowship may even bring persecution.

We are to emulate Christ’s humility and self-sacrificial love (2:5–8) through the “fellowship of the Spirit” (v. 1). In some way known only partially to us, we have the privilege of knowing “the fellowship of his sufferings, being made conformable unto his death” (3:10), and even “the communion [i.e., fellowship] of the blood” and “body of Christ” (1 Corinthians 10:16).

As we can see, this fellowship is serious business. As in our text and subsequent verses, fellowship should be accompanied by teaching, prayer, and ministry to the poor (Acts 2:45). This kind of fellowship will be in “favour with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:47). JDM

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