by Henry M. Morris, Ph.D.

“The stone which the builders refused is become the head stone of the corner.” (Psalm 118:22)

That this enigmatic verse is really a Messianic prophecy is evident from the fact that Christ Himself applied it thus. “Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner?” (Matthew 21:42). The Jewish leaders had refused Him as their Messiah, but the day would come when they would have to confess their sad mistake.

Later, addressing them concerning “Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead,” the apostle Peter said, “This is the stone which was set at nought of you builders, which is become the head of the corner” (Acts 4:10-11).

This analogy evidently refers back to the building of Solomon’s great temple a thousand years earlier. At that time, each of the great stones for its beautiful walls was “made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building” (1 Kings 6:7). According to tradition, there was one stone that didn’t fit with the others, so the builders moved it out of the way. At last, when the temple tower was almost complete, they found they were missing the pinnacle stone that would cap all the rest. Finally they realized that the stone they had rejected had been shaped to be the head stone at the topmost corner of the tower.

Peter referred to it again in his epistle: “Behold, I lay in Sion a chief corner stone, elect, precious….Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient” (1 Peter 2:6-8). HMM

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

by Henry M. Morris, Ph.D.

“O God, my heart is fixed; I will sing and give praise, even with my glory.” (Psalm 108:1)

This seems a somewhat strange expression. A similar statement is found in Psalm 30:12:“To the end that my glory may sing praise to thee, and not be silent.” Also, note Psalm 57:8: “Awake up, my glory; awake, psaltery and harp.”

The Hebrew word is the normal word for “glory,” as in Psalm 19:1, for example: “The heavens declare the glory of God.” But what, then, is meant by “my glory”? The explanation is found in the way the New Testament quotes Psalm 16:9: “Therefore my heart is glad, and my glory rejoiceth.” In Acts 2:26, this verse is applied to Christ and translated, “Therefore did my heart rejoice, and my tongue was glad.”

It becomes clear, then, that in such passages “my glory” simply means “my tongue.” In fact, the word was translated “tongue” in these and other similar passages in the Greek Septuagint translation of the Old Testament.

But why, then, did the inspired Hebrew text here use the words “my glory” instead of the usual Hebrew word for tongue? The answer probably is that when our tongues are used to praise the Lord, they do, indeed, become our glory!

It is this very ability, among others, that distinguishes man from the animals. Animals can bark, roar, grunt, and send out sonar signals, but they cannot speak in intelligible, symbolic, abstract speech. This is an unbridgeable evolutionary gulf that cannot be crossed, because only men and women were created in the image of God.

Mankind alone has the ability to speak for the simple reason that God desires to communicate with us so that we can respond in praise to Him. This is our glory! “I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations” (Psalm 89:1). HMM

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

by Henry M. Morris, Ph.D.

“But godliness with contentment is great gain.” (1 Timothy 6:6)

In this day of Madison Avenue sales pressures and an ever-increasing array of technological gadgets and creature comforts, the Christian virtue of contentment is a rare commodity. There is even a widespread error among born-again Christians that material prosperity is a token of spirituality and divine approval on an affluent lifestyle.

Instead of a blessing, however, such affluence (if it comes) should be regarded as a testing, for Jesus said, “Unto whomsoever much is given, of him shall be much required” (Luke 12:48).

Paul was perhaps one of the most faithful and fruitful Christians who ever lived, yet he died penniless in a Roman dungeon. His own testimony concerning material possessions and standards of living was this: “I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need” (Philippians 4:11-12).

In the context of our key verse above, the apostle Paul has actually been warning young Timothy against the influence of those who suppose, among other things, “that gain is godliness” and who think that their material prosperity is proof of their spiritual prosperity. “From such” says Paul, “withdraw thyself” (1 Timothy 6:5). Material gain in no way either produces or denotes godliness; rather, godliness itself is the gain if accompanied by contentment in Christ (otherwise, of course, it is not true godliness)! Even the most impoverished believer can acquire riches in heaven, where it really counts. In the meantime, “let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee” (Hebrews 13:5). HMM

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

by Henry M. Morris, Ph.D.

“…concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” (Romans 1:3-4)
It is noteworthy that the identification of Jesus Christ as the Son of God is directly associated with His resurrection from the dead. “The last enemy that shall be destroyed is death” (1 Corinthians 15:26), and since only God Himself can conquer death, Christ’s bodily resurrection is the conclusive affirmation of His unique deity: “Thou art the Christ, the Son of the living God” (Matthew 16:16). Many others have claimed divine sonship, but all are dead—only Christ validated that claim by defeating death. “God…hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee” (Acts 13:33). “Death is swallowed up in victory….through our Lord Jesus Christ” (1 Corinthians 15:54, 57).

Jesus is explicitly called “the Son of God” about 44 times in the New Testament, only half as often as He is called “Son of man.” Nevertheless, this great truth is clearly taught in numerous other ways than by the use of the title itself. It’s so important that there is no salvation for the one who denies it. Jesus said plainly, “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (John 3:18).

Because He lives, we who believe on His name will also live forever! “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?…He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life” (1 John 5:5, 12-13). HMM

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

by Henry M. Morris III, D.Min.

“…to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins.” (Acts 26:18)

All too often we consider forgiveness a mysterious and spiritual transaction that, once accomplished, is a past event that has little to do with our subsequent lives.

It is certainly true that there is a historical point in our earthly lives where the forgiveness of Christ was granted— even though He was “slain from the foundation of the world” (Revelation 13:8).

Christ has subdued, cleansed, and forgotten our sins. “Who is a God like unto thee, that pardoneth iniquity?…he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea” (Micah 7:18-19). “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins” (Isaiah 43:25). “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins” (Isaiah 44:22).

Christ has replaced our sins with His holiness. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new….For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:17, 21).

Christ has given us victory over sin. Since all of the above (and more) is true and active in the lives of all believers, there should be an obvious exhilaration that enables us to confidently stand against whatever “fiery darts” the enemy may throw at us. We are clearly told that “sin shall not have dominion over [us]” (Romans 6:14). And since Jesus already dealt with the “offence” of sin on the cross, we can “reign in life” by Him (Romans 5:17). HMM III

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

by Henry M. Morris III, D.Min.

“…and with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.” (Acts 4:33)

The apostle Peter observed that believers are to be ministering our “gift” to one another as “good stewards of the manifold grace of God” (1 Peter 4:10). The words for “gift” and “grace” are very closely related. “Grace” is the most frequent translation for the Greek word charis, and charisma is most often rendered “gift.”

“The working of his mighty power” (Ephesians 1:19) appears to be “the manifestation of the Spirit” (1 Corinthians 12:7) displayed among God’s people by means of the gifts that the Holy Spirit has graced us with. Paul’s ability to minister was “according to the gift of the grace of God given unto [him, Paul] by the effectual working of his power” (Ephesians 3:7).

Thus, when we preach the gospel, we are using “the power of God unto salvation” (Romans 1:16). When our lives radically change in response to the “new man” created in us by God, we do so by “the grace of our Lord” that is “exceeding abundant with faith and love” (1 Timothy 1:14). When we access the strength to rise above our infirmities or difficult circumstances, we experience that the Lord’s “grace is sufficient for thee….Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:9).

“And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 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 1:9-11). HMM III

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

by Henry M. Morris, Ph.D.

“And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof.” (Genesis 2:21)

This is the first of seven occurrences of the unusual term “deep sleep” (Hebrew tardema) in the Old Testament. In each case it seems to refer to a special state induced by the Lord Himself in order to convey an important revelation to, or through, the person experiencing it.

In Adam’s case, God made a bride for him during his deep sleep from whose seed would be born all the nations of the earth. “And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man” (v. 22). The covenant God made with Adam and Eve delegated dominion over the earth to their descendants.

The second deep sleep was that which “fell upon Abram” (Genesis 15:12) when God passed between the sacrificial animals and established His great covenant with him, promising that from his seed would be born the chosen nation. “And I will make of thee a great nation” (12:2). The Abrahamic covenant also delegated the central land of the earth to Isaac’s descendants (15:18-21) and promised that “in thee shall all families of the earth be blessed” (12:3).

But Adam was a type of Christ and Abraham was a type of Christ, and their deep sleeps prefigured His own deep sleep of death on the cross. There He became the last Adam and the promised seed, dying to give life to His great bride and living again to establish a holy nation of the redeemed, fulfilling all of God’s ancient covenants and instituting the eternal New Covenant in His own blood.

When Adam fell into a deep sleep, a bride was born; when Abraham fell into his deep sleep, a nation was born. But when Christ slept deeply in death on the cross and in the tomb, death and hell were judged, and a new world was born. HMM

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

by Henry M. Morris, Ph.D.

“Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.” (1 Corinthians 14:20)

The Christian life is entered by the new birth so that everyone who is genuinely born again must begin as a spiritual babe. “Except ye be converted, and become as little children,” said the Lord Jesus, “ye shall not enter into the kingdom of heaven” (Matthew 18:3).

Furthermore, they should continue to be as innocent children insofar as “malice” (Greek kakia, literally meaning “wickedness” or “evil”) is concerned. This is an attribute that should diminish, not grow, in a believer.

The sad truth, however, is that many born-again Christians remain spiritual babes in attributes that should characterize strong men and women of God. Paul equated the term “babes in Christ” with carnality, characterized by “envying, and strife, and divisions” (1 Corinthians 3:1, 3). Paul also speaks of those Christians as “children” who are “tossed to and fro, and carried about with every wind of doctrine” (Ephesians 4:14). He urges each one to be “speaking the truth in love,” so that we “may grow up into him [Christ] in all things” (Ephesians 4:15).

Spiritual growth, of course, can come only through spiritual food and spiritual exercise. “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter 2:2). “But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:14).

Christians should become mature, both in understanding and in behavior. The last reference to growth in the Bible applies to each Christian: “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). HMM

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

by Daryl Robbins

“He [Satan] was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” (John 8:44)

Satan loves to plant seeds of doubt into the minds of both believers and nonbelievers alike. Jesus warns in today’s passage that Satan is an old pro at lying, so to speak. He has been at it “from the beginning.”

The first example we see in the Bible of Satan’s lying is in Genesis 3:4. When tempting Eve to eat of the tree of the knowledge of good and evil, he says, “Ye shall not surely die.” Going back one chapter to Genesis 2:17, we see God’s original command concerning the tree: “But of the tree of the knowledge of good and evil, thou shall not eat of it: for in the day that thou eatest thereof thou shalt surely die.”

Notice that Satan removed the “not” from “thou shall not eat of it” and inserted it into “thou shalt surely die.” That change was enough to plant seeds of doubt into the minds of Adam and Eve, damaging their relationship with God and ultimately bringing about the Curse of the Fall on the earth and all mankind who would come after them.

Since we have the benefit of recorded Scripture to study and learn from, let’s be aware of Satan’s tactics to spread lies. We know one of Satan’s devices is to attack the validity of God’s Word. “Did God really say…?” seems to be the approach taken in this instance. Satan may also attack the accuracy of God’s Word, adding or removing words from the Holy Scripture to advance his deadly agenda.

Let’s be “vigilant” (1 Peter 5:8) and informed about the ways Satan attacks so we can stand strong in the faith, “for we are not ignorant of his devices” (2 Corinthians 2:11). DWR

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

by Henry M. Morris, Ph.D.

“For ye are dead, and your life is hid with Christ in God.” (Colossians 3:3)

There are three wonderful figures in the New Testament that depict the relationship of the individual believer to all other believers and to Christ Himself. Christians are like stones in a great building of which He is the foundation and cornerstone. They are little branches in the great vine, which is Christ. They are all members of the great body of which He is the head. In each case, they have been placed “with Christ,” and they derive all life and meaning from Him.

As a stone lying alone on the ground is useless and ugly, so would be a professing Christian who is not truly in Christ. But we, “as lively stones, are built up a spiritual house” (1 Peter 2:5) as “the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:19-22).

Similarly, a branch without its vine and roots is lifeless. Jesus said: “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5).

The members of a body are functionless without the head to direct them. “But now hath God set the members every one of them in the body, as it hath pleased him” (1 Corinthians 12:18), and it is intended that we “may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together…maketh increase of the body unto the edifying of itself in love” (Ephesians 4:15-16).

Outside of Christ, we are useless, lifeless, and without direction. In Him, we become a beautiful temple, a fruitful vine, and a strong body. HMM

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

by Henry M. Morris, Ph.D.

“And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.” (Acts 1:19)

Never was a tract of land more fittingly named than Aceldama, an Aramaic word meaning “field of blood,” for it had been purchased with blood money, “the price of blood” (Matthew 27:6). The purchaser had been Judas (through the “executors” of his estate, as it were, following his suicide), but the blood he sold to acquire the price of the field he had deemed “innocent blood.”

The miserable 30 shekels of silver that consummated this transaction was the price of a slave in ancient Israel (Exodus 21:32), but this slave was none other than God incarnate, so the 30 pieces of silver—the price set by the religious leaders of Israel—was the price for the sale of God.

The prophet Zechariah, more than 500 years before, had acted out a prophecy of these strange events: “So they weighed for my price thirty pieces of silver…a goodly price that I was prised at of them” (Zechariah 11:12-13). Next, according to both prophecy and fulfillment, this blood money was cast down in the temple and then used to buy the potter’s field (Zechariah 11:13; Matthew 27:5, 7-8).

These and many other such details in these accounts constitute a remarkable type and fulfillment of prophecy and thus a testimony of both divine inspiration and divine foreordination. But more than that, it is a striking picture of the price of our salvation, for the “field of blood” typifies the world (Matthew 13:38), and Christ is the man who, searching for “treasure hid in a field…selleth all that he hath, and buyeth that field” (Matthew 13:44). All that He had—the very blood of His life—was willingly shed that we, dead in sins and hidden in the world, might be “purchased with his own blood” (Acts 20:28). HMM

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

by Henry M. Morris, Ph.D.

“And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.” (Luke 4:5)

It is interesting that there are just three “moments” mentioned in the New Testament and that there are three different Greek words so translated, each used one time only in the Bible. Furthermore, each of these three “moments” is used in a context that anticipates the future.

First of all, Satan tempted Jesus by flashing before His eyes a vision of the whole world, offering it to Him immediately without His having to endure the cross if He would rule it for the devil. Here the Greek word for “moment” is stigme, meaning a “point,” like a period after a sentence. In an infinite “timeline,” it would be just a dot on the line, a “point” in time. Satan’s apparent dominion over this world is only a moment compared to eternity, and Jesus knew this was a poor bargain.

One day, in fact, He will return to reclaim the world from Satan. At that great day, “we shall all be changed, in a moment, in the twinkling of an eye” (1 Corinthians 15:51-52). In this passage, the unique word is atomos, meaning an indivisible particle. That is, in an “atom of time,” too instantaneous to measure, we shall be changed to be like Him in “his glorious body” (Philippians 3:21).

Right now, however, our bodies are weak and easily beset with pain and sickness. Nevertheless, we are assured that “our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17). The word here is parautika, referring specifically to the present moment. What we must endure “here and now” is so brief compared to the eternity “then and there” that it is not even “worthy to be compared with the glory which shall be revealed in us” (Romans 8:18). HMM

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

by Henry M. Morris, Ph.D.

“To know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” (Ephesians 3:19)

One of the great doctrines of Christianity is the doctrine of the indwelling Holy Spirit of God, who lives in the heart of each believer who trusts in Christ for salvation. “Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God?” (1 Corinthians 6:19).

At the same time, God is one God, so all three persons of the Godhead must, through the Spirit, likewise indwell the believer. Note Paul’s prayer for the believers in the Ephesian church (Ephesians 3:14-19).

“That he would grant you…to be strengthened with might by his Spirit in the inner man” (Ephesians 3:16). This request acknowledges the indwelling Spirit. Christ also prayed for this: “And I will pray the Father, and he shall give you another Comforter…the Spirit of truth…for he dwelleth with you, and shall be in you” (John 14:16-17).

“Christ may dwell in your hearts by faith” (Ephesians 3:17) that we might “know the love of Christ, which passeth knowledge” (v. 19). Here is the indwelling Son. This is also revealed in Galatians 2:20 (“Christ liveth in me”) and Colossians 1:27 (“Christ in you, the hope of glory”).

“That ye might be filled with all the fulness of God” (Ephesians 3:19). This can only refer to the indwelling Father, as well as the entire tri-unity of the Godhead. Can this indwelling be ours? Note also that the entire prayer was addressed in the first place to “the Father of our Lord Jesus Christ” (Ephesians 3:14). This, likewise, is a reflection of Christ’s promise: “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23). “Filled with all the fulness of God!” What a wonderful privilege—and responsibility—is ours. HMM

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

by Henry M. Morris, Ph.D.

“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” (Ephesians 2:10)

The word “poem” is derived from the Greek poiema. Used only twice in the New Testament, it refers to two great works of God Himself. Thus, God is the divine poet who has created two great masterpieces—artistic creations of marvelous intricacy and surpassing beauty.

The first is the entire physical universe: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Romans 1:20). In this key verse, poiema is translated “things that are made.” Everything in the universe, animate and inanimate, constitutes a marvelous product of God’s creative forethought and inventive skill. If a beautiful poem requires a poet to create it, so much the more does the complex cosmic poem of the universe demand a great poet of consummate wisdom and infinite power. The rejection of the poet and the message of the poem not only leaves one “without excuse” (v. 20) but also facing “the wrath of God” (v. 18).

Yet an even more amazing poem is the work of transforming redemption accomplished in a lost soul saved by grace through faith (Ephesians 2:8). For then it is we, ourselves, who become His poem! This also is a great creative masterpiece, for “we are his workmanship [same word, Greek poiema], created in Christ Jesus unto good works.” A life once dead in sin, now born again and walking in good works—this is God’s greatest poetic masterpiece of all!

Both the mighty universe and the soul made new in Christ are special creations of God, and both manifest His greatness and His love. “Thanks be unto God for his unspeakable gift” (2 Corinthians 9:15) of grace. HMM

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

by Brian Thomas, Ph.D.

“And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith.” (Philippians 1:25)

Bible expositors often call Philippians “the joy book.” In it, Paul mentions “joy” or “rejoice” 14 times—all while he was imprisoned! Paul certainly found his source of joy from way outside his circumstances. He also mentioned “mind” seven times. This might suggest that the key to joy lies in how we choose to think. The epistle offers three key mindsets that should bring believers joy.

The first mindset is unity. “Stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27). In particular, our mindset should unify around the gospel—the good news that a holy God saves vile sinners who repent and trust His only Son Jesus, the resurrected One.

The second mindset that sets us up for joy is humility. “Let this mind be in you, which was also in Christ Jesus,” who “took upon him the form of a servant” and “humbled himself” (Philippians 2:5, 7-8). For how can we lose joy when we’ve already dropped our desire to have things our way? Instead, “in lowliness of mind let each esteem other better than themselves” (v. 3).

The last mindset is to “count all things but loss for the excellency of the knowledge of Christ Jesus my Lord” (Philippians 3:8). When we sever ties with the things of this world—whether bank accounts, the praises of men, or entitlement to happiness—then we clear enough clutter from our minds that simply knowing the Lord takes over. Unity in the gospel, humility in service, and detachment from worldly things bring peace that “surpasses all understanding” (Philippians 4:7). BDT

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

by Henry M. Morris, Ph.D.

“Ye are the light of the world. A city that is set on an hill cannot be hid.” (Matthew 5:14)

Cities in ancient times were often built on a hill, and this was especially important for those six cities in Israel that had been designated as cities of refuge. They were located, geographically, so that no one in Israel was more than a day’s journey from one of them—accessible to all who might need to flee to one for refuge some day. These were designated as havens, “that the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood” (Joshua 20:3).

“And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah. And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh” (Joshua 20:7-8). The first three cities are specifically said to be on mountains. On the east of Jordan, Ramoth was on Mount Gilead, Golan on the Golan Heights east of the Sea of Galilee, and Bezer apparently on the high tablelands east of the Dead Sea. Thus, all could be seen from a great distance, even at night, by their watch fires. Their strategic locations were a comfort to the accidental killer as he fled for his life from an avenger of blood.

The cities of refuge were a type of Christ, to whom we “have fled for refuge to lay hold upon the hope set before us” (Hebrews 6:18). He is, to us, a strong city set on a hill, ready to receive all who come to Him in faith. He called Himself “the light of the world” (John 8:12), but then He also said that those who now have His light must also serve as lights—as cities on a hill—that those who see them may “glorify [their] Father which is in heaven” (Matthew 5:16). HMM

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

by Henry M. Morris, Ph.D.

“But from the beginning of the creation God made them male and female.” (Mark 10:6)

These words of the Lord Jesus Christ ought to settle once and for all, for those who take His words seriously, the controversial question of the age of the earth. The earth was created essentially at the same time as the creation of Adam and Eve. Christ was quoting from Genesis 1:27: “male and female created He them.” This greatest of God’s creative works was “from the beginning of the creation,” not 13 billion years after the beginning of the creation, as modern old-earth advocates allege.

One can understand why atheists believe in evolution and an almost infinitely old universe, for they really have no other alternative. One who believes in a personal God, on the other hand, only dishonors God if he believes such humanistic speculations rather than God’s Word. The great ages assumed by evolutionary geologists supposedly involved billions of years of suffering and dying by billions of animals before man ever evolved. God is omniscient and omnipotent, as well as loving and merciful, and He would never do anything like this. Surely this would have been the most inefficient, wasteful, and cruel method that ever could have been devised for “creating” human beings. Since man’s creation was the pinnacle of God’s creation, there is no conceivable reason why He would waste billions of years in such a meaningless charade as this before getting to the point.

In fact, the only reason He took six days instead of an instant of time was to model a pattern for man’s workweek (Exodus 20:8-11). In fact, the Lord Jesus Christ was not only a creationist but was Himself the Creator of all things (John 1:3; Colossians 1:16; etc.). Therefore, He is the best possible witness as to when He created man and woman, and He said it was “from the beginning of the creation”! HMM

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

by John D. Morris, Ph.D.

“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)

The final verse of the majestic hymn “I Am His, and He Is Mine” focuses on the unending love between the believer and God. As we read in our text, nothing can “separate us from the love of God.”

His forever, only His—Who the Lord and me shall part?
Ah, with what a rest of bliss Christ can fill the loving heart!
Heav’n and earth may fade and flee, First-born light in gloom decline,
But while God and I shall be, I am His and He is mine.

Resting in such supernatural love, which lasts forever, begets peace and rest even now. Our Savior beckons, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28). Aspects of our present life may be temporary, but His love lasts forever. “The heavens shall vanish away like smoke, and the earth shall wax old like a garment,…but my salvation shall be forever” (Isaiah 51:6). “And even to your old age I am he; and even to hoar [gray] hairs will I carry you” (Isaiah 46:4).

Consider the last line in the hymn. “But while God and I shall be, I am His and He is mine.” As long as either God or the individual remains, their love will last. “But the LORD shall endure for ever” (Psalm 9:7). “He hath said, I will never leave thee, nor forsake thee” (Hebrews 13:5). Thus, the Christian “will dwell in the house of the LORD for ever” (Psalm 23:6). “I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (John 10:27-28). JDM

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

by John D. Morris, Ph.D.

“The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee.” (Deuteronomy 33:27)

The third verse of “I Am His, and He Is Mine” recalls former times of alarm, fear, and doubt but testifies of the rest and peace in God’s love, cradled in the “everlasting arms” of the Savior.

Things that once were wild alarms Cannot now disturb my rest;
Closed in everlasting arms, Pillowed on the loving breast!
O to lie forever here, Doubt and care and self resign,
While He whispers in my ear—I am His and He is mine.

This verse reminds us of the evening when Jesus and His disciples were in a boat and a violent storm arose. They awoke Jesus from His sleep and cried, “Master, carest thou not that we perish?” (Mark 4:38). Of course Jesus cared, for He loved them. So “he arose, and rebuked the wind, and said unto the sea, Peace, be still” (v. 39). To His disciples, He said, “Why are ye so fearful? How is it that ye have no faith?” (v. 40). The time would come when they would need that faith and peace. They would learn to rest in His loving care.

The song also reminds us of the special loving relationship between Jesus and the disciple John. “Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved” (John 13:23). A deep intimacy with Him was John’s and can be ours if we will only pillow our head on Him. No passage expresses that intimacy as well as the Song of Solomon, using the analogy of husband and wife to reflect the self-sacrificing love between our Lord and His children. “I am my beloved’s, and my beloved is mine” (Song of Solomon 6:3). The affairs of this life interrupt our times of intimacy with Him, but there will be a day when we will “ever be with the Lord” (1 Thessalonians 4:17). JDM

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