by Henry M. Morris, Ph.D.

“Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.” (Romans 15:13)

God provides for more than believers’ physical needs. This is indicated by seven titles given Him in the New Testament.

The God of love. We need love, and “God is love” (1 John 4:8). Then “the fruit of the Spirit is love” in our lives (Galatians 5:22) because He Himself is “the God of love and peace” (2 Corinthians 13:11).

The God of all grace. God saves us by His grace, and then we need to “grow in grace” (2 Peter 3:18). We can do this because “the God of all grace . . . hath called us unto his eternal glory” (1 Peter 5:10).

The God of peace. He satisfies the believer’s need for peace of soul, and He is called “the God of peace” five times in the New Testament (Romans 15:33; 16:20; Philippians 4:9; 1 Thessalonians 5:23; Hebrews 13:20).

The God of all comfort. Our God is called “the Father of mercies, and the God of all comfort” because He “comforteth us in all our tribulation,” enabling us to provide comfort to others “by the comfort wherewith we ourselves are comforted of God” (2 Corinthians 1:3–4).

The God of patience. We do “have need of patience” (Hebrews 10:36), which is also supplied by “the God of patience and consolation” (Romans 15:5).

The God of glory. It was “the God of glory” who first called Abraham (Acts 7:2), and through the Word we also “are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

The God of hope. By His Spirit He fills us with joy, peace, power, and abundant hope—blessing us “with all spiritual blessings . . . in Christ” (Ephesians 1:3). HMM

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

by Henry M. Morris, Ph.D.

“Keep me as the apple of the eye, hide me under the shadow of thy wings.” (Psalm 17:8)

There are 12 references in the Bible to God’s “shadow,” understood as a type of His invisible but very real guiding presence. The reference in our text above is the first, and there are three other references to this beautiful metaphor—the “shadow” of the wings of God. Psalm 36:7 assures us that men can “put their trust under the shadow of thy wings,” and Psalm 57:1 states that we can take refuge there “until these calamities be overpast,” and then we can “rejoice” there (Psalm 63:7).

The Lord’s presence is like “the shadow of a great rock in a weary land,” according to Isaiah 32:2. The same prophet quoted God as saying that “I have covered thee in the shadow of mine hand” even as He formed the heavens and the earth, while hiding us “in the shadow of his hand” (Isaiah 51:16; 49:2).

Then there is the wonderful promise of Psalm 91:1: “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.” He can also be “a shadow from the heat, when the blast of the terrible ones is as a storm against the wall,” bringing down “the heat with the shadow of a cloud” (Isaiah 25:4–5). Similarly, He is “a tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain” (Isaiah 4:6).

The last reference speaks of “the anointed of the LORD” (that is, of the Messiah, Jesus Christ), assuring God’s people that “under his shadow we shall live among the heathen” (Lamentations 4:20). These are all “exceeding great and precious promises” (2 Peter 1:4). Hidden under the shadow of God is indeed a good and safe place to be in times like these. HMM

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

by Brian Thomas, Ph.D.

“And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.” (Acts 28:23)

In this final scene of Paul’s spiritually intense life, he convinced the Jewish leaders in Rome to visit him while he was under unjust house arrest. How did he handle them? Three actions set an example for those who wish to live for Jesus.

First, he explained Jesus from the Scriptures. Perhaps Paul pointed to Isaiah 53, even as the Lord Himself did, saying, “For I say unto you, that this that is written must yet be accomplished in me, and he was reckoned among the transgressors: for the things concerning me have an end” (Luke 22:37). Paul may have explained why Jesus is indeed that “seed” promised to arise from “the woman” who would deal the devil a death blow (Genesis 3:15). Are we ready to explain how Jesus fulfilled specific Scriptures?

Not satisfied with mere academics, Paul expounded on what the Lord Jesus had done in his life when he “testified the kingdom of God.” For example, Paul told King Agrippa, “I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me?” (Acts 26:14). Are we likewise prepared to tell just how Jesus has woven us into His kingdom?

Last, Paul offered expectations. Do we communicate what we expect hearers to do with this good news? “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22). After he explained, expounded, and expected, “some believed” (Acts 28:24). May every Christian follow Paul’s three-step approach of evangelism modeled in our text. BDT

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

by Henry M. Morris, Ph.D.

“For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.” (Isaiah 55:12)

Every now and again, the biblical writers were so lifted up in spirit as they contemplated the glory of God and His great works of creation and redemption that they could sense the very creation itself singing out in happy praises. “The heavens declare the glory of God” (Psalm 19:1) is one of the most familiar of these divinely inspired figures of speech, but there are many others. “Make a joyful noise unto the LORD, all the earth . . . . Let the sea roar, and the fulness thereof. . . . Let the floods clap their hands: let the hills be joyful together before the LORD; for he cometh to judge the earth” (Psalm 98:4, 7–9).

Often these praises are in contemplation of God’s final return to complete and fulfill all His primeval purposes in creation, as in the above passage. This better time is also in view in our text, which looks forward to a time when “instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off” (Isaiah 55:13). God has triumphed over evil!

And this all points ahead to the eventual removal of the great Curse that now dominates creation because of man’s sin (Genesis 3:14–19). For the present, “the whole creation groaneth and travaileth in pain together until now” (Romans 8:22). One day, however, the groaning creation “shall be delivered from the bondage of corruption” (Romans 8:21). Therefore, “let the heavens rejoice, and let the earth be glad . . . . Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice” (Psalm 96:11–12). HMM

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

by Henry M. Morris, Ph.D.

“Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.” (John 18:40)

Unfortunately, this is the attitude of every generation toward its Creator and Redeemer. Jesus Christ “was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not” (John 1:10–11).

“Not this man!” they cried and still cry today. “We will not have this man to reign over us” (Luke 19:14). Even in a nation founded as a Christian nation, the name of Jesus Christ is banished from the schools, ignored in the halls of government, and blasphemed on the streets.

And whom did they choose instead of “this man”? They preferred Barabbas, who was not only a robber but also a revolutionary and murderer (Luke 23:19). Today, they idolize the atheist Darwin, or the robber Lenin, or the revolutionary Mao, or the murderer Hitler, or any one of a thousand antichrists; but they will not have Christ.

What, then, will they do with Christ? “Away with him, away with him, crucify him” (John 19:15), was the cry even of the religious leaders during His life here on Earth, and it is little different today. “Ye denied the Holy One and the Just, and desired a murderer to be granted unto you,” proclaimed Peter (Acts 3:14). “The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ” (Acts 4:26).

The rejection of Christ today is often more subtle, but it is just as real. Rulers, industrialists, scientists, educators, and commentators all say in deed, if not in word, that “[they] will not have this man to reign over [them]” (Luke 19:14). “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name” (John 1:12). HMM

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

by Henry M. Morris, Ph.D.

“And they called them, and commanded them not to speak at all nor teach in the name of Jesus.” (Acts 4:18)

Every Christian knows that he or she should witness for Christ, but most are very reluctant to speak in His name very often. The most obvious reason for this hesitancy is fear. Sometimes we may be actually forbidden, as were the apostles, to teach of Him, but their courageous answer was: “We ought to obey God rather than men” (Acts 5:29), and so they prayed, “Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word” (Acts 4:29).

More common than fear of physical persecution or personal harm, however, is fear of ridicule or loss of prestige or position. Such fear is out of character for real Christians, “for God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (2 Timothy 1:7). If we love the Lord and those for whom He died, we must learn to conquer our fear of men.

One of the saddest rebukes that could come to a Christian is the indictment lodged against those believers who, because of their high position, refused to take an open stand for Christ: “Among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God” (John 12:42–43). How often do modern professional and business men—even theologians—compromise their stand for Christ and His inerrant Word because of fear of peer pressure in what should be their spheres of influence and testimony?

May God give us the courage of Paul. “I am not ashamed of the gospel of Christ,” he wrote, “for it is the power of God unto salvation to every one that believeth” (Romans 1:16). HMM

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

by Henry M. Morris, Ph.D.

“Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God.” (Colossians 3:2–3)

The apostle Paul, looking forward to the time when we shall “ever be with the Lord” (1 Thessalonians 4:17), wrote, “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you” (Philippians 1:23–24).

The fact is, however, that we can be “with Christ” even while still abiding in the flesh, as Paul himself emphasized. This is the great principle called positional truth. “Positionally,” we are already “with Christ,” for that is where God sees us and how He relates to us. He has “raised us up together, and made us sit together in heavenly places in Christ Jesus” (Ephesians 2:6).

Before we could be raised up with Christ, however, we first had to die with Him. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Galatians 2:20). God even saw us as buried with Christ when He was buried, and this is the great truth symbolized in our baptism. “We are buried with him by baptism into death” (Romans 6:4).

“Now if we be dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead dieth no more” (Romans 6:8–9). He died for us, so our deserved death became His substitutionary death, and His victorious resurrection becomes our own unmerited deliverance from death in eternal resurrection life. This is our position now, and our assured everlasting possession then, for we are with Christ, who “dieth no more.”

This truth is not only a wonderful doctrine, but as we see in our text, it is a focus for our thoughts and a real incentive for godly living. HMM

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

by John D. Morris, Ph.D.

“For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (Isaiah 55:9)

God’s thoughts and ways are by no means equivalent to man’s. How, then, can we hope to understand those things that He has communicated to us in His Word? To be sure, God has not told us all He knows, but what He has provided is sufficient for our faith, and He has also given clues as to the nature of many things we can only fully know in eternity. We know enough now to trust Him for the things we can’t verify. But the aspect of Scripture that sets it apart from all other religious writings is that its truths are surrounded by and based on historical and scientific facts that are verifiable. The fact that we find Scripture to be accurate wherever it can be checked gives us reason to believe that those teachings that we can’t check are accurate as well.

What are some of God’s favorite object lessons? Certainly His creation is one. A God who can call something into existence that didn’t exist before can do anything. “Lift up your eyes on high, and behold who hath created these things” (Isaiah 40:26). Another standard is God’s deliverance of Israel from Egypt. “According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things” (Micah 7:15). Yet another is the second regathering of Israel in the last days. “The LORD liveth, that brought up the children of Israel from . . . all the lands whither he had driven them” (Jeremiah 16:15; cf. v. 14). The final great guarantee that He will work on our behalf is the fact of the resurrection. “His power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead” (Ephesians 1:19–20).

Make no mistake! God is capable of solving any problem we have. And what’s more, He wants us to know it! JDM

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

by Henry M. Morris, Ph.D.

“These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens.” (Genesis 2:4)

There are two accounts of creation in Genesis, with the above text marking the dividing point. In the first (Genesis 1–2:4), the name used for the Creator is “God” (Hebrew Elohim), and its termination is the summarizing “signature,” as it were: “These are the generations [Hebrew toledoth] of the heavens and of the earth when they were created.”

The second account (Genesis 2:4–5:1) normally uses the name “LORD God” (Jehovah Elohim) in chapters 2 and 3 (except where the serpent and Eve used Elohim when she was being tempted) and then simply “LORD” (Hebrew Jehovah) in chapter 4. This second creation account ends with Adam’s signature: “This is the book of the generations [i.e., toledoth] of Adam.”

Critics claim that the two accounts are contradictory. Actually they are complementary, the second merely giving more details of the events of the fifth and sixth days of the creation week. The Lord Jesus (who was there as the Creator!) used them both, quoting from each at the same time in the same context (Matthew 19:4–6).

Note also that “create” (Hebrew bara) is used seven times in Genesis 1 and never in Genesis 2–4. In that second account, “made” and “formed” (Hebrew asah, yatsar) are the words used. Genesis 2:3 stresses the fact that “create” and “make” are different when it tells us that God rested “from all his work which God created and made.” Evidently the verb “create,” which always has the Creator as its subject, refers to His work in calling entities into existence; “make” refers to systems constructed (by either God or men) out of previously created entities. The heavens and the earth were both “created” and “made” (our text). HMM

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

by Henry M. Morris, Ph.D.

“When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.” (Proverbs 29:2)

Many can remember when the nation observed holidays on both the birthday of President Lincoln (February 12) and that of President Washington (February 22). These two men were widely revered as our nation’s greatest presidents, and their birthdays were patriotic holidays. But modern intellectuals have been actively tarnishing their reputations, while our people have become more and more enamored of recreation, so this situation has now “devolved” into a three-day holiday theoretically honoring all presidents.

We are thankful, of course, that most of our presidents have indeed been God-fearing men. None were atheists and many have professed belief in Christ and the Bible. God surely led our founders when they formed our constitutional republic, and our presidents and most other leaders have diligently supported it. Christianity has thrived in our country as a result, and we have become acknowledged everywhere as the world’s greatest nation.

But signs of deterioration are abounding, and Christians need to pray. If Paul were here today, he would surely repeat (and slightly rephrase) his first-century admonition to young pastor Timothy: “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for [presidents], and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior; who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:1–3). We can also heed Peter’s advice: “Honor all men. Love the brotherhood. Fear God. Honor the [president]” (1 Peter 2:17). HMM

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

by Henry M. Morris, Ph.D.

“And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.” (Genesis 22:2)

There are many types of love in the world—romantic love, marital love, erotic love, brotherly love, maternal love, patriotic love, family love, and love for all kinds of things—pets, food, money, sports, and on and on. But what is the greatest love?

Love is probably the greatest word of the Bible, and, by the principle of first mention of important biblical words, the first time the word “love” occurs should be a key to its use all through the Bible. Rather surprisingly, love is first encountered here in our text, speaking of the love of a father for his son, of Abraham for Isaac, the son of promise. Furthermore, the father is being told by the very God who made the promise to offer his beloved son as a sacrifice!

From the New Testament (see Hebrews 11:17–18), we know that this entire scene is a remarkable type of the heavenly Father and His willingness to offer His own beloved Son in sacrifice for the sin of the world. This tells us that the love of this human father for his human son is an earthly picture of the great eternal love of the Father in heaven for His only begotten Son.

And that means that this love of God the Father for God the Son is the ultimate source of all love, for that love was being exercised before the world began. When Jesus prayed to His Father the night before His sacrificial death, He confirmed this great truth: “for thou lovedst me before the foundation of the world,” He prayed (John 17:24). Indeed, “God is love” (1 John 4:8), and the eternal love within the triune Godhead is the fountainhead of all true human love here on Earth. HMM

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

by Henry M. Morris, Ph.D.

“Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace.” (Philippians 1:7)

The gospel, of course, embraces all the truths concerning the person and work of Jesus Christ, from creation to consummation. Since these truths have been under satanic attack throughout all the ages, it is vital that the gospel both be defended against its enemies and confirmed in the hearts and minds of its friends.

The word for “defense” (Greek apologia) is the same as “answer” in 1 Peter 3:15, where we are commanded to “be ready always to give an answer . . . a reason of the hope that is in you.” The word for “confirmation,” on the other hand, is essentially the same as “established” or “stabilized,” as in Colossians 2:7: “Rooted and built up in him, and stablished in the faith.” Thus, the saving gospel of Christ—from its foundation in genuine creationism to its consummation in His coming kingdom with its central focus on the crucifixion and resurrection—is both to be defended against false teaching and established as truth. These two aspects correspond in general to apologetics in defending the faith and Christian evidences in establishing the faith.

This is not merely a job for certain theological or scientific specialists, however. All believers need to be “partakers” of this grace (literally “convinced co-participants”). Real partakers do not just go along for the ride but are firmly committed and fully comprehending supporters. However, both those who lead out in such a work as well as those who are partakers are exhorted to do so in grace! “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Colossians 4:6). HMM

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

by Henry M. Morris, Ph.D.

“To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.” (Ephesians 3:10)

There is “an innumerable company of angels” in heaven (Hebrews 12:22). They serve as “ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Hebrews 1:14).

At the same time, it is instructive to realize we also have a ministry to the angels. Despite their great power and knowledge, angels are not the “heirs of salvation” themselves and so will never personally experience that peculiar type of love and fellowship that we share with our Lord and Savior. Nevertheless, as personal beings with the free will to reject their role as God’s servants if they choose, they are intensely interested in our salvation, “Which things the angels desire to look into” (1 Peter 1:12).

In addition to serving for the protection and guidance of individual believers, apparently certain angels are also assigned by God to serve Christian congregations functioning corporately, especially in true local churches. Paul mentions the observing presence of angels in the Corinthian church (1 Corinthians 11:10), for example.

In His letters to the seven representative churches, Christ addressed the individual angels of each church (Revelation 2:1, etc.). That these are heavenly angels (not human pastors or other human church leaders) seems probable from the fact that the word “angel” is used 65 other times in Revelation and always refers to real angels.

Finally, the words of our text for the day give a special incentive for our lives, for there we are reminded that it is through God’s dealings with “the church” that His holy angels are able to learn for themselves “the manifold wisdom of God.” HMM

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

by John D. Morris, Ph.D.

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)

The holy Scriptures and the person of our Lord Jesus Christ are so inseparably bound together that whatever calls into question the integrity and authority of one correspondingly casts aspersions on the other. Let us not be guilty of saying that the written Word and the incarnate Word are in all aspects the same, but the Bible does clearly reveal Christ as “the Word . . . made flesh, [who] dwelt among us” (John 1:14). “And his name is called The Word of God” (Revelation 19:13).

In carefully worded arguments, Christ time and again called attention to the fact that the teachings of the Old Testament Scriptures were actually teaching about Him. “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. . . . For had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” (John 5:39, 46–47). “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16:31).

Therefore, those who diligently search the Scriptures find in them sufficient testimony to Christ, and where there is faith in the witness of Scripture, there will be faith in Christ and His words. But if men reject the testimony of Scripture, they will not even be convinced by His miraculous resurrection from the dead.

Christ claimed that all of Scripture pointed to Him. On the road to Emmaus, He taught that all three popular divisions of the Old Testament traced one progressive Messianic revelation. To understand the New Testament, we must know the Old, for both tell the same story, each amplifying the other. They are forever inseparable. JDM

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

by Henry M. Morris III, D.Min.

“Let my cry come near before thee, O LORD: give me understanding according to thy word.” (Psalm 119:169)

The closing 22nd stanza of Psalm 119 repeats many of the themes of the previous 21 and summarizes this epic to the majesty of the Word of God.

Seven passages contain prayer for “understanding,” which depends on the gracious ministry of the Holy Spirit in our hearts and minds (John 14:26). Our finite minds cannot understand God’s eternal truths apart from revelation and the “mind of Christ” granted at salvation (1 Corinthians 2:16).

Thirteen passages use “according to thy word.” Nothing that we can do pleases God more than our efforts to “magnify” His Word in our lives and ministries (Psalm 138:2). Every sentient creature will be judged by what is “written in the books, according to their works” (Revelation 20:12).

Eight stanzas include the prayer to have God teach. Again, apart from the Holy Spirit in our “new creature” we would be empty of both understanding and wisdom (2 Corinthians 5:17). Through reading and meditating on God’s Word after salvation, we grow effective and gain maturity.

The writer also promised in eight stanzas to not forget. Our minds need to become stabilized with memorized Scripture and our hearts ready and sanctified with the stored Word of God so that we can “give an answer” both to those who ask us (1 Peter 3:15) and when we need guidance for our own life decisions (Colossians 1:10).

The psalm ends with a prayer for all: “Let thine hand help me; for I have chosen thy precepts. I have longed for thy salvation, O LORD; and thy law is my delight. Let my soul live, and it shall praise thee; and let thy judgments help me. I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments” (Psalm 119:173–176). HMM III

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

by Henry M. Morris, Ph.D.

“Many there be which say of my soul, There is no help for him in God. Selah.” (Psalm 3:2)

The word Selah occurs 74 times in the Bible (three of which are in the prophetic psalm of Habakkuk, with the other 71 in the book of Psalms). The first of these occurrences is here in Psalm 3:2, and it also occurs at the end of verses 4 and 8, thus in effect dividing Psalm 3 into three “stanzas.”

However, its exact meaning is uncertain. Most authorities think it is some kind of musical notation to be applied when the psalm was being sung with accompanying musical instrumentation. It suggests a pause of some kind, perhaps to allow the instruments to play a few notes while the singers were silent before proceeding with the next portion, possibly changing to a different key.

When the psalm is merely being read, however, as must often be the case, this explanation would be pointless. Thus, some think it indicates a brief pause for reflection on the truth just revealed before proceeding to the next point. Selah might, therefore, mean something like “think of that!”

In Psalm 3, as the first instance, verse 2 notes that many (perhaps originally those involved in Absalom’s rebellion against King David) are saying, “Not even God can help him now!” But then the psalmist remembers God’s promises. He prays and God answers, so now he can say, “Well, what do you think about that?” Both exclamations seem implied by his Selah.

Then in the third stanza, he stresses his security in his Lord. He can sleep and “not be afraid of ten thousands of people, that have set themselves against me round about. . . . Salvation belongeth unto the LORD: thy blessing is upon thy people” (Psalm 3:6, 8). So, what can you say about that, you enemies of God and His Word? (Selah). HMM

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

by Daryl W. Robbins

“Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb: and even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.” (Isaiah 46:3–4)

When we are young, concern for the future may be the furthest thing from our thoughts, but as we age we become more cognizant of our diminishing strength and declining health. While these changes become our new reality and may occupy our thoughts and discourage us, they come as no surprise to the God who made us and sustains us.

In Psalm 71, the author begins by proclaiming God as his “rock,” “hope,” and “refuge:” “For thou art my hope, O Lord God: thou art my trust from my youth” (v. 5). However, along with these declarations of trust, he then lifts prayers to the Lord expressing many of the same aging concerns we experience today: “Cast me not off in the time of old age; forsake me not when my strength faileth” (v. 9); “now also when I am old and grayheaded, O God, forsake me not” (v. 18).

These cares are nothing to be ashamed of but are just the kind of concerns that God wants us to lift up to Him: “Casting all your care upon him; for he careth for you” (1 Peter 5:7); “cast thy burden upon the LORD, and he shall sustain thee” (Psalm 55:22). If you find similar worries crowding your mind, hold fast to God’s assurance of His faithfulness to His beloved children (37:28). All the way from the womb to the tomb, He will carry you! DWR

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

by Henry M. Morris, Ph.D.

“And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.” (Genesis 9:11)

Those Christians who accept the concept of geological ages commonly have to explain away the great deluge by assuming it was not really a global flood. They realize that any flood that would rise until “all the high hills, that were under the whole heaven, were covered” and in which “every living substance was destroyed which was upon the face of the ground” (Genesis 7:19, 23) would undoubtedly eliminate any evidence of the supposed geological ages. Therefore, they have suggested modifying the Bible record to mean an overflow of the Euphrates River or some such phenomenon that would destroy just the peoples of the known world at that time.

There are numerous problems with this local flood notion, however. Appendix 6 of The Henry Morris Study Bible, for instance, lists 100 reasons why the biblical Flood must be understood as worldwide and cataclysmic.

But probably the best argument is that such an argument makes God out to be a liar! God promised Noah that this kind of flood would never be sent on the earth again. There have been innumerable river floods, tsunamis, torrential regional rains, etc. in the more than four millennia since Noah’s day. If God’s promise referred only to some such flood as one of these, then He has not kept His Word!

But God does not lie, and He has kept His promise. There has never been another such Flood. “He that believeth not God hath made him a liar” (1 John 5:10). Theistic evolutionists, progressive creationists, and all others who believe the geological ages instead of God’s Word should, it would seem, seriously rethink their position. HMM

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

by John D. Morris, Ph.D.

“I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.” (Deuteronomy 18:18)

Two types of prophecy must be distinguished. When a prophet foretells or predicts, he represents the future in light of the present. But frequently the prophetic message consisted of rebuking, reproving, counseling, or admonishing, i.e., forth-telling rather than foretelling. As such, he portrays the present in light of the future.

It is the predictive type of prophecy that provides such a strong argument for rational faith. Neither human intuition about the future nor limited satanic control of the future can account for the hundreds of specific biblical prophecies that have been literally and specifically fulfilled. These could only come by divine revelation from the One who both knows and controls the future.

Actually, predictive prophecy provides a double defense: not only does it prove the divine origin, inspiration, and authority of Scripture, but since over half of the prophecies converge on the person and work of the Lord Jesus Christ, it advocates His deity and Messiahship. One can hardly read Isaiah 52:13–53:12 or Psalm 22 without recognizing that these are prophetic portraits of Christ on the cross. Others, equally specific, deal with other aspects of His life and ministry.

Still others predict the coming kingdom to be set up by Christ in which we as believers will have a part. Having seen so many prophecies literally fulfilled, we can have complete confidence that these others will come to pass as well. “We shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2–3). JDM

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

by Henry M. Morris III, D.Min.

“Princes have persecuted me without a cause: but my heart standeth in awe of thy word.” (Psalm 119:161)

This stanza of Psalm 119 is rich in descriptions of the way God’s Word envelops the believer in awe and wonder. This initial focus is of the heart rather than the mind. Our minds are key to growth and maturity in Christ (Romans 12:1–2), but the heart must be engaged in our relationship with our heavenly Father (Luke 10:27).

The psalmist rejoiced in the Word of God “as one that findeth great spoil” (Psalm 119:162). Peter taught that the Word “liveth and abideth for ever” (1 Peter 1:23). It is far more than written text; it is the very God-breathed words by which the Lord Jesus will ultimately judge the world (John 12:48).

Love for the Word of God can cause the godly to “hate and abhor lying” and begin to recognize the way that God exercises His “righteous judgments” on those who dare to flaunt their wickedness (Psalm 119:163, 164). Nothing, the psalmist noted, “shall offend them” (v. 165). That mature perception brings praise “seven times a day” (v. 164). It also brings “great peace” (v. 165), the “peace of God, which passeth all understanding” (Philippians 4:7).

Reveling in the wonder and awe of the Scriptures brings a stable “[hope] for [our] salvation” (Psalm 119:166), which in turn produces an open obedience to the commandments of God and a “soul” commitment to guard the Word (v. 167). This godly lifestyle is assured by those who understand that “all [our] ways are before thee” (v. 168). “Let us hear the conclusion of the whole matter: fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13). HMM III

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