by Henry M. Morris, Ph.D.

“I have fought a good fight, I have finished my course, I have kept the faith.” (2 Timothy 4:7)

The beautiful World War II Memorial in the nation’s capital was dedicated in 2004, honoring the more than 400,000 who gave their lives in that conflict (including this writer’s younger brother). This particular holiday, of course, originally known as Armistice Day, had been established many years before to commemorate the end of World War I and to honor the veterans of that war.

There have been many other wars in our nation’s history and many who have served and many who have died. They all “have fought a good fight” and “kept the faith” of our nation’s commitment to establish “liberty and justice for all” and to maintain this ideal in every generation. They fully merit our honor and heartfelt gratitude.

There is another good fight going on, of course, every day in the life of each believing Christian. The apostle Paul never served as a soldier in any human army, but he was often called on to “endure hardness, as a good soldier of Jesus Christ” (2 Timothy 2:3). As a matter of fact, each of us must remember that “unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake” (Philippians 1:29).

That suffering may be actual persecution or even injury or death on a battlefield, but it could also be poverty or sickness or some other “messenger of Satan” (2 Corinthians 12:7) sent to test and alienate us from the Lord. But then we can hear the Lord say, as with Paul, “My grace is sufficient for thee: for my strength is made perfect in weakness” (2 Corinthians 12:9).

Whatever comes, may God help us to be able to say in that day, “I have fought a good fight, I have finished my course, I have kept the faith.” HMM

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

by Brian Thomas, Ph.D.

“I have glorified thee on the earth: I have finished the work which thou gavest me to do.” (John 17:4)

Our Lord Jesus describes in John 17 four summaries of how He stewarded His life before His crucifixion. Each one offers an example for us.

First, He glorified the Father. Do we give God the Father glory, or credit, throughout the day, out loud, and even in our hearts? After all, He made us and loves us.

Second, Jesus finished the work that the Father had given Him to do. One of the main works Jesus did was to love His disciples until the end. He made them the pillars of the church. Praise the Father that He gave His Son that work to do! Praise the Son who finished it so that we could hear the gospel in order to be saved from our sins and so we could have fellowship with other believers! Are we faithfully finishing the work He has given us?

Third, Jesus said, “I have manifested thy name unto the men which thou gavest me out of the world” (v. 6). “Manifest” here is translated from phaneróo. It means to make visible or real. Jesus made His Father’s name visible to His disciples by obeying the Father every moment. Do we manifest His name by submitting our time, talent, and desires to the Father?

Last, “I have given unto them the words which thou gavest me” (v. 8). “Words” here does not necessarily mean Bible verses but words fitly spoken (aloud) for His disciples’ growth. For example, “let your speech be always with grace” (Colossians 4:6). May it be said of us who prayerfully glorify the Father, finish His work, manifest His name, and speak His words, “Well done, thou good and faithful servant” (Matthew 25:21). BDT

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

by John D. Morris, Ph.D.

“I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ.” (Galatians 1:6-7)

Some have confessed difficulty with these verses, especially with the words “another gospel: which is not another.” This problem finds resolution in understanding two distinct Greek words that, unfortunately, are both translated as “another” in this passage.

In verse 6 Paul uses the Greek word heteros, which implies something of a totally different sort altogether—something diametrically opposed to the one to which it is compared. But in verse 7 he uses the word allos, which implies a comparison of two items of the same sort. The thought might be conveyed as follows: “You are removed from the true gospel of the grace of Christ unto a totally different belief system, which is not simply a similar but legitimate expression of the true gospel. Instead, it is quite opposite to the truth.” Paul goes on to teach that this different “gospel” is a perversion of the true gospel. Instead of bringing peace, it troubles the mind.

The primary theme of the entire book of Galatians is salvation by grace through faith in Christ as opposed to salvation by works and the law. “No man is justified by the law in the sight of God….The just shall live by faith” (3:11). This marvelous good news had been denied by many in the Galatian church, but Paul had received the message of grace “by the revelation of Jesus Christ” (1:12). Any mixture of works with grace constituted a perversion of God’s plan, and any who would teach such perversion warranted strong condemnation from Paul. “If any man preach any other [Greek para, meaning contrary] gospel unto you than that ye have received, let him be accursed” (1:9). JDM

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

by Henry M. Morris III, D.Min.

“But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds.” (Colossians 3:8-9)

Once the intense drives of the fleshly appetites have been done away with, we who have been created after God “in righteousness and true holiness” (Ephesians 4:24) must cleanse the passions of the intellect as well.

We must “place away from” or “throw away” these ideas that are begun in the mind. These notions are sinful and harmful to everyone.

• Anger (orge) is an agitation of the soul that produces a violent emotion.
• Wrath (thumos), as the word suggests, is intellectual heat, a boiling up that produces a fierce indignation.
• Malice (kakian) is the ill will that creates a desire to injure, even elimininating shame at breaking laws.
• Blasphemy (blasphemia), one of the few words directly transliterated from the Greek, means any slander or speech that is injurious to another’s good name.
• Filthy communication (aischrologia) is any kind of foul speaking or low and obscene speech.
• Lying (pseudomai) deliberately gives false information.

We are to put off the old man, that nature and behavior that was bound up in the flesh (Ephesians 4:22), and put on the new man “which is renewed in knowledge after the image of him that created him” (Colossians 3:10).

Our salvation brings with it both a new heart and a new mind. With the one we are able to “mortify” the deeds of the flesh (Colossians 3:5). With the other we are to put on “the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof” (Romans 13:14). HMM III

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

by Henry M. Morris III, D.Min.

“Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.” (Colossians 3:5)

This command is very important for the believer. It is nothing less than an active execution of passionate, evil deeds born from the lusts of the flesh. “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Romans 8:13). The list that follows is unyielding.

• Fornication (porneia) includes all deviant and extramarital sex (Leviticus 18:6-23; Romans 1:26-28).
• Uncleanness (akatharsia) references that which is “dirty; foul, wanton, or lewd” (Ephesians 4:17-19).
• Inordinate affection (pathos) is only used to refer to homosexuality in Scripture (Romans 1:26; 1 Thessalonians 4:5).
• Evil desire (epithumia) describes evil cravings (1 Peter 4:3; Jude 1:17-19).
• Covetousness (pleonexia) makes greediness an idol (2 Peter 2:12-14; 1 Thessalonians 2:5).

This evil behavior will surely bring the “wrath of God… against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (Romans 1:18). That judgment will be carried out on such people because of their impenitent hearts that are “treasuring up” the “righteous judgment of God” (Romans 2:5-6).

The most startling fact of this behavior is that those who willfully participate in it know “the judgment of God” and that “they which commit such things are worthy of death.” Not only does this behavior signify a rebellious heart but also an open desire to “have pleasure in them” (Romans 1:32).

“Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience” (Ephesians 5:6). HMM III

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

by Henry M. Morris III, D.Min.

“Set your affection on things above, not on things on the earth.” (Colossians 3:2)

The command of this verse is contained in the Greek word phroneo. The noun form has an emphasis on the emotive side of our thoughts. Its use in secular Greek literature favors what we might call our gut reactions or our intuition. Obviously, the verb is recorded in the imperative mode, making the term both intensive and authoritative. It could well be translated “direct your reactions so that they respond to” heavenly matters.

The Lord Jesus rebuked Peter because he did not “savor” the things of God (Matthew 16:23). In many other places, the translators have chosen “mind” as the term’s best rendering (e.g., Philippians 2:2, 5; 3:15-16; 4:2). But in each case, the emphasis appears to be on the way we react to our relationship to God’s Word or to each other.

And in each case, as in our text for today, the emphasis is always for us to focus on the matters of eternity, not on our earthly circumstances. Paul’s great teaching throughout Romans 6, 7, and 8 gives a wonderful comparison and contrast between the flesh and the spirit, concluding in chapter 8 that “they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit” (Romans 8:5).

Insisting that the believers in the Philippian church follow his own life’s example, Paul agonizes over many among them who walk so “that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things” (Philippians 3:18-19).

A worldly lifestyle is very dangerous for a believer. Please remember the warning that “whosoever therefore will be a friend of the world is the enemy of God” (James 4:4). HMM III

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

by Henry M. Morris III, D.Min.

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

Christians have been raised with Christ, and the “new man” is effectively positioned with Christ in glory. We have been made alive “together with Christ” (Ephesians 2:5) and in the eternal reality of our Creator, who “made us sit together in heavenly places” (Ephesians 2:6).

Thus, the command to seek the “above” realities is not merely a theological idea but rather a profound order to embrace the reality of our new empowerment to walk with Christ in a new life (Romans 6:4). Indeed, we have been newly created by the Creator in “righteousness and true holiness” (Ephesians 4:24). Therefore, since we are God’s workmanship, it is not possible for God to create His children for any other purpose than “good works” (Ephesians 2:10).

Obviously, our Lord knows that we are still in “earthen vessels” (2 Corinthians 4:7). That is precisely why He promised to provide all of our earthly needs if we would but “seek first the kingdom of God, and his righteousness” (Matthew 6:33)—including our necessary “patient continuance in well doing” (Romans 2:7). Remember, “God shall supply all your need according to his riches in glory by Christ Jesus” (Philippians 4:19).

The environment of the world constantly opposes the reality of “above.” Even the wisdom of above seems counterintuitive; it is “first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:17). Yet we are still expected to seek to live like we are above because “the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20). HMM III

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

by Henry M. Morris, Ph.D.

“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men.” (1 Timothy 2:1)

Let no one ever say that he has nothing to pray about, or that he doesn’t know how to pray in God’s will, for it is always in the will of God to pray for other people! This is a great gift that any Christian can give, even if he is penniless or bedridden. There are none so poor as to be unable to afford such a gift, nor can even the wealthiest give a finer gift.

Note just a few of the relevant commandments to believers. First, we are to pray for all fellow Christians: “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Ephesians 6:18). We should also pray for the lost. Jesus commanded, “The harvest truly is great, but the laborers are few: pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest” (Luke 10:2).

There is a special command to pray for sick disciples. “Pray one for another, that ye may be healed” (James 5:16). We are even told to pray for our enemies. “Bless them that curse you, and pray for them which despitefully use you” (Luke 6:28).

We are told to pray for Christian brethren who “sin a sin which is not unto death” (1 John 5:16), though if the sin has already led to physical death (as in 1 Corinthians 11:30), there is no warrant for further prayer in that case. Finally, we are especially admonished to pray “for kings, and for all that are in authority” (1 Timothy 2:2) and for the ministries of those who proclaim the gospel (Colossians 4:2-4). In short, in the words of our text, we should offer up supplications, prayers, intercessions, and thanksgiving for all people everywhere, “for this is the will of God in Christ Jesus concerning you” (1 Thessalonians 5:18). HMM

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

by Henry M. Morris III, D.Min.

“…blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.” (Colossians 2:14-15)

The old ordinances have been “blotted out” by Christ, having “broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby” (Ephesians 2:14-16).

The Law’s requirements were our “adversary” and had to be eliminated before we could be “circumcised” by Christ (Colossians 2:11). The omnipotent Lord Jesus was the only One who could do this. The principalities (Greek arche) and authorities (exousia) were disarmed. Jesus Christ has “gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him” (1 Peter 3:22). He made a public spectacle of them, triumphing over them in it.

There is not much direct information in the Scriptures about the events in the heavens at the time of the Lord’s crucifixion. Bracketed by the agonizing plea of abandonment, “My God, my God, why hast thou forsaken me?” (Matthew 27:46), and the three hours of darkness (Luke 23:44), there are a few insights that help us grasp the wonder of His victory cry, “It is finished!”

“When he ascended up on high, he led captivity captive…he also descended first into the lower parts of the earth” (Ephesians 4:8-9). Whatever took place in those awful hours, all of heaven now knows that Jesus sits “on the right hand of God; from henceforth expecting till his enemies be made his footstool” (Hebrews 10:12-13). HMM III

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

by Henry M. Morris III, D.Min.

“In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ.” (Colossians 2:11)

During the millennia when God was preparing the earth for the coming of the promised Messiah, the sign of relationship was focused on physical purity through the unique nation of Israel, hence the requirement for circumcision, a poignant sign that emphasized the genetic line as well as reinforced the personal commitment.

That dramatic message, amplified throughout the lifetime of Israel in the feasts and liturgical observances, was radically changed when the Messiah came in “the fulness of the time” (Galatians 4:4) to fulfill and complete the promises. Thereafter, the mystery of the grand plan of God was revealed “which was kept secret since the world began” (Romans 16:25): “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God” (1 Corinthians 7:19). Now the message is “Christ in you, the hope of glory” (Colossians 1:27).

This “circumcision” of Christ is “not the putting away of the filth of the flesh, but the answer of a good conscience toward God” (1 Peter 3:21). This public declaration (not a private ceremony for Jewish families) demonstrates that “there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). The sign of the new relationship is for all who believe in the completed work of the Messiah. This “circumcision” dramatizes the creation of the “new man” (Romans 6:4) and tells the story of salvation in a way that anyone can both participate in and remember. HMM III

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

by Henry M. Morris III, D.Min.

“And ye are complete in him, which is the head of all principality and power.” (Colossians 2:10)

The Greek term pleroo simply means “to fill up.” We are “complete” with the power that “worketh in us” (Ephesians 3:20).

Many passages amplify and reiterate this concept. Once we are “born again” (John 3:7), the creation miracle that is the second birth is sufficient for “all things that pertain unto life and godliness” (2 Peter 1:3). As “newborn babes,” we must “desire the sincere milk of the word that [we] may grow thereby” (1 Peter 2:2). There is no instant maturity to be had, but the resources are innate to the “new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17).

The key to understanding and applying both the authority and the ability of this “complete” resource is “use.” That is, confidence grows as our senses are “exercised to discern both good and evil” (Hebrews 5:14). All too often we apply the declaration “faith cometh by hearing, and hearing by the word of God” (Romans 10:17) only to the salvation moment. But that principle is the operative power throughout our lives.

• “The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments” (Psalm 111:10).
• “I understand more than the ancients, because I keep thy precepts” (Psalm 119:100).
• “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105).

We are “filled up” because “all fulness” dwells in Christ (Colossians 1:19). We have been given “exceeding great and precious promises: that by these [we] might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:4). HMM III

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

by Brian Thomas, Ph.D.

“Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food.” (Job 23:12)

What was one of the Lord’s earliest commands to man? “And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it” (Genesis 2:16-17). But Adam disobeyed this command and, in his shame, tried to hide from the Lord. Job was likely familiar with this narrative, even though he lived centuries before Moses, since he said, “If I covered my transgressions as Adam, by hiding mine iniquity in my bosom…” (Job 31:33).

So these words would have been among the “words of [God’s] mouth” that Job treasured and held in high regard. He tells his accusers that, unlike Adam, he follows God’s commands closely and has a higher esteem for God’s words than even the physical necessities of life. He valued his spiritual wellbeing and relationship with God over his physical wellbeing, “For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” (Matthew 16:26).

How would you rate your esteem of “the commandment of his lips”? King David shared Job’s attitude, saying, “Then shall I not be ashamed, when I have respect unto all thy commandments” (Psalm 119:6). Indeed, Jesus went 40 days without His “necessary food” before He quoted Deuteronomy 8:3 to the devil, saying, “It is written, That man shall not live by bread alone, but by every word of God” (Luke 4:4). May we share their esteem for God’s words. BDT

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

by John D. Morris, Ph.D.

“That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (John 3:6)

Perhaps the greatest purpose of Christianity is to take that which is only flesh and see it reborn as spirit—to see spiritual life born where before there was only death. But then, even in the most mature of believers, there remain aspects of the old nature mixed in with—even at war with—the new. In frustration Paul cried, “I find then a law, that, when I would do good, evil is present with me” (Romans 7:21). But each Christian should, through the power of God, be winning that war.

Christ came to regenerate the spiritual side of people. “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Romans 8:1-2).

Too many Christians still have their spirits buried deeply within the flesh, having “yielded [their] members servants to uncleanness and to iniquity” (Romans 6:19). But Christ came to change all that. “God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:3-4).

Through faith, “according to his abundant mercy [He] hath begotten us again” (1 Peter 1:3). To “beget” means to reproduce a like kind. Since He has “begotten us,” we should be becoming like Him in attitudes and aims. “Let this mind be in you, which was also in Christ Jesus” (Philippians 2:5).

“And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it” (1 Thessalonians 5:23-24). This is the object of Christianity. JDM

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

by Henry M. Morris III, D.Min.

“For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.” (Colossians 2:5)

Apparently, the church at Colossae had a reputation for structure. No doubt godly elders kept vigilance on their behalf. Perhaps they were guided by the clear rules in Proverbs 4:20-26.

• “Incline thine ear unto my sayings.”
• “Keep them in the midst of thine heart.”
• “Keep thy heart with all diligence.”
• “Put away from thee a froward mouth.”
• “Let thine eyes look right on.”
• “Ponder the path of thy feet.”
• “Let all thy ways be established.”

There was an obvious steadfastness to their faith—a “stiffened” and even “obstinate” faith, as the Greek term implies. These believers were not babes in Christ, nor were they easily swayed by “enticing words” (Colossians 2:4). But as important as those attributes were, it was necessary to extend the church atmosphere and function into a lifestyle that each member embraced (Colossians 2:6).

The reader may remember that the disciples were first labeled “Christians” in Antioch (Acts 11:26). The name was meant to be derogatory, but it was given because the lifestyles of Christ’s followers reflected His teachings.

The basis for this identity is “that 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 practice 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” (1 John 1:5-7). “Ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Ephesians 5:8). HMM III

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

by Henry M. Morris, Ph.D.

“And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth” (Genesis 9:1).

This was the first command God gave to mankind in the new world after the Flood. Actually, it simply renewed the first command given to Adam and Eve in the primeval world. “And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth” (Genesis 1:28). The Old English word “replenish” means simply “fill,” and the same is true of the Hebrew word (mala) from which it is translated. In fact, of its 220 occurrences, the King James translators rendered it “replenish” only seven times. Almost always they translated it as “fill,” or the equivalent.

Thus, God’s first command to men and women was to multiply until the earth was filled. Despite our latter-day concerns about exploding populations, this goal is far from accomplishment today. “Filling,” of course, would imply filling only to the optimum capacity for productive human stewardship of the earth under God.

The pre-Flood earth was filled in only 1,656 years, but it was “filled with violence through them,” and God finally had to “destroy them with the earth” (Genesis 6:13).

In spite of man’s failures, the Lord has given a gracious promise: “And the LORD said,…as truly as I live, all the earth shall be filled with the glory of the LORD” (Numbers 14:20-21). This will not be man’s doing, however. When Christ returns in power and great glory as the destroying Stone, then “the stone that smote the image became a great mountain, and filled the whole earth” (Daniel 2:35). The new earth will finally be filled with an innumerable multitude of the redeemed (Revelation 7:9), and “the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Habakkuk 2:14). HMM

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

by Henry M. Morris III, D.Min.

“In whom are hid all the treasures of wisdom and knowledge.” (Colossians 2:3)

Paul had just promised Christians that they would be endowed with the “riches of the full assurance of understanding” that would enable them to possess an acknowledgment of the triune Godhead. The ability to understand and the profound awareness of the Trinity is possible because all “the treasures of wisdom and knowledge” are in Christ—who is in us!

In Colossians 1:9, Paul prays that they “might be filled with the knowledge of his will in all wisdom and spiritual understanding,” a sufficient awareness of information that will enable them to have “understanding in all things” (2 Timothy 2:7). Jesus explained to His apostles that His parables were devices to reveal to them “the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand” (Luke 8:10).

This wisdom and knowledge is the “treasure” of the Lord Jesus, not of the world (1 Corinthians 1:17-31), nor is it contained in the intellect of the “natural” man (1 Corinthians 2:6-16). The understanding and acknowledgment that comes through the world’s philosophy out of the reasoning of the unsaved mind is “earthly, sensual, devilish” (James 3:15).

Thankfully, “the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:17). God’s work is “very good.” When the creation of our new man is executed (Ephesians 4:24), we are given the “mind of Christ”—not His omniscience but the kind of mind that can now understand spiritual matters (1 Corinthians 2:16). Truly, we have been made friends with God. Jesus said, “For all things that I have heard of my Father I have made known unto you” (John 15:15). HMM III

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

by Henry M. Morris III, D.Min.

“That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ.” (Colossians 2:2)

There are two key aspects to this message. Our hearts need encouragement by “being knit together.” The result will produce a “full assurance of understanding” and an acknowledgment of the mystery of the triune Godhead.

The comforted hearts are to be “knit together.” The Greek term sumbibazo means “to force together, to compact.” Paul uses this term to illustrate the impossibility of teaching God anything. “For who has known the mind of the Lord that he may instruct him?” (1 Corinthians 2:16). Positively, the strength of the church body comes from being “joined together and compacted by that which every joint supplieth” (Ephesians 4:16). Those “joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Colossians 2:19).

The result of the encouragement is wonderful: we should attain to the riches of “full assurance.” The Greek term plerophorias is only used four times: promising understanding in our text, a full assurance of the gospel (1 Thessalonians 1:5) and of hope (Hebrews 6:11), and the full assurance of faith (Hebrews 10:22).

The Greek synonym plerophoreo identifies “sure belief” among us (Luke 1:1), being “fully persuaded” of God’s promises (Romans 4:21). We should be “fully persuaded” in our own mind (Romans 14:5) while making “full proof” of our ministry (2 Timothy 4:5). All of this makes our testimony “fully known” in the world (2 Timothy 4:17). Perhaps the goal of “full assurance” is that we “may speak boldly, as [we] ought to speak” (Ephesians 6:20). HMM III

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

by John D. Morris, Ph.D.

“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” (1 Peter 5:8)

Several words are used in Scripture to imply spiritual watchfulness, and each has a slightly different meaning. Only as we compare and combine these words do we get the full force of the Scripture exhortations to watchfulness.

One such word is the Greek word agrupneo, translated “watch.” In Mark 13:33 we read, “Take ye heed, watch and pray: for ye know not when the time is.” The word literally means to be sleepless and comes from two Greek words meaning “to chase” and “sleep.” It implies a purposeful and active state of awareness.

The term more commonly used is gregoreo. It is a stronger word meaning to arouse oneself and shake off lethargy, implying activity on the part of one who is fully awake. “Watch ye, stand fast in the faith” (1 Corinthians 16:13), and “continue in prayer, and watch in the same with thanksgiving” (Colossians 4:2). “Watch ye, therefore: for ye know not when the master of the house cometh” (Mark 13:35).

A third word is nepho, which literally means to abstain from drink that would produce stupor, as well as sleep, and therefore conveys the additional idea of sobriety. By combining the teaching of these three words, we are instructed not only to keep awake but to keep active and to avoid the intoxication of this world’s seductive pleasures.

In our text, we see that we are not only to be sober (nepho) and vigilant (gregoreo), but we also see the reason why. Our “adversary the devil” is a vicious opponent. He stalks us both day and night with brutal cunning. We dare not underestimate him by figuratively closing our eyes in sleep or dulling our senses with intoxicants. “Wherefore gird up the loins of your mind, be sober” (1 Peter 1:13). JDM

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

by Daryl W. Robbins

“My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David.” (Psalm 89:34-35)

In Greek, Roman, and more modern false religions, lying and deception are common behaviors among their gods. Not so with the Lord of the Bible! And we are glad of that. What confidence can be built on an unstable foundation? As Proverbs instructs us, “Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint” (25:19).

Our God is not untrustworthy, prone to deception and wavering, but the God of truth. “God is not a man, that he should lie” (Numbers 23:19). God’s truthfulness is unchangeable: “It was impossible for God to lie” (Hebrews 6:18). If we don’t have confidence in God to reliably relay to us the truth, how likely are we to step out in faith in times of doubt? We must fall back on the assurance that the God of the Bible is the God of truth, and we know we can rely on Him “to keep you from falling” (Jude 1:24-25).

God also expects that same truthfulness from those made “in his own image” (Genesis 1:27) who aspire to be His holy children (1 Peter 1:15-16). So we should strive to be of the same mind as God when it comes to the truth. “Wherefore putting away lying, speak every man truth with his neighbour” (Ephesians 4:25).

Our God sets the standard and example of consistent truth-loving and truth-telling for us to follow. This may seem like a tall mountain to climb, but we should not lose heart. God is for us! He is willing and able to help us, for “God hath sent forth the Spirit of his Son into your hearts” (Galatians 4:6). DWR

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

by Brian Thomas, Ph.D.

“Blindness in part is happened to Israel, until the fulness of the Gentiles be come in.” (Romans 11:25)

In Romans 11, Paul explains a marvelous outcome from Israel’s unbelief: many Gentiles would hear the gospel and be saved. The word “blindness” has caught readers’ attention. What does it mean and how does this blindness happen?

The King James Version translates the Greek word porosis as “blindness” or “hardness.” It means to grow calloused through stubbornness. The most famous biblical example is surely the pharaoh of Exodus. “When Pharaoh saw that there was respite [from the plague of frogs], he hardened his heart” (Exodus 8:15). He hardened his own heart when he refused to submit to God. Then he did it again! “And Pharaoh hardened his heart at this time [after the plague of flies] also” (Exodus 8:32). It is after the fifth and sixth plagues that Scripture says, “The LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses [in Exodus 7:3]” (Exodus 9:12).

This historical king provides an example of how one becomes blind to truth, which Romans 1 outlines. At first, “when they knew God, they glorified him not as God” (Romans 1:21). Next, “wherefore God also gave them up to uncleanness through the lusts of their own hearts” (Romans 1:24). In the same way, God gave pharaoh and the pharisees of Jesus’ day up to the hardening of their own hearts. “Because of unbelief they were broken off” (Romans 11:20).

And yet Jesus stands ready to soften the heart, bring spiritual sight to the blind, and rebuild the seared conscience of any who “will hear his voice” and “harden not your hearts” (Hebrews 4:7). Therefore “let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience” (Hebrews 10:22). BDT

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