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

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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

by Henry M. Morris III, D.Min.

“And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” (Colossians 1:18)

The “head” is both “chief” and “source.” When the Lord Jesus had accomplished the work of reconciliation on Earth, God the Father “put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all” (Ephesians 1:22-23).

The church, of course, is the assembly of the Redeemer, constituted and commissioned to do “the work of the ministry,” operating on Earth under delegated leaders (Ephesians 4:11-12). Even though the human focus is the making of disciples (Matthew 28:19-20), there is a constant gallery of “principalities and powers in heavenly places” who need the display of “the manifold wisdom of God” that is only made “known by the church” (Ephesians 3:10).

Although there is a sense in which all of God’s twice-born are spiritually part of a “body” that is “knit together” by the Holy Spirit (Colossians 2:19), our participation is realized in the localized assemblies throughout the earth. One day the entire church will be completely assembled in heaven, a “general assembly and church of the firstborn, which are written in heaven” (Hebrews 12:23).

Therefore, the Head of the Church is preeminent and has all fullness, being the firstborn from the dead. He is “far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Ephesians 1:21). The mission of the Church, commissioned over two millennia ago, embraces an ageless goal. Ultimately, He will “present it to himself a glorious church, not having spot, or wrinkle, or any such thing” (Ephesians 5:27). HMM III

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

by John D. Morris, Ph.D.

“But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.” (Matthew 9:12)

It almost goes without saying that a person who is seriously ill would do anything to regain health. But the sad fact is few people really pay attention to their health until they are threatened with its loss.

On the other hand, testimonies without number have been chronicled that relate an individual’s refusal to acknowledge the claims of Christ until he or she had been stricken with personal problems or physical illness. “You’ve got to be on your back before you will look up,” so the saying goes. But what does the Great Physician have to offer the one whose health seems to be strong from an outward perspective?

Instead of being well, however, the Bible says that everyone is born into this world with a dreadful disease in our souls called sin. “For all have sinned, and come short of the glory of God” (Romans 3:23), “and sin, when it is finished, bringeth forth death” (James 1:15). The sin disease is most tragic when we do not feel it and do not know we have it. “Because thou sayest, I…have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked” (Revelation 3:17). Jesus Christ is the only One who can heal us: “Neither is there salvation in any other” (Acts 4:12). And just as He never sent anyone away who came to Him on Earth for physical healing (Matthew 12:15), so “him that cometh to me I will in no wise cast out” (John 6:37) when he comes seeking salvation.

Certainly one of the most important steps in this process of being healed of our sin sickness is recognizing our desperate need for healing. When we say, “Be merciful unto me: heal my soul; for I have sinned against thee” (Psalm 41:4), He will respond with forgiveness, grace, and healing. JDM

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

by Henry M. Morris III, D.Min.

“…who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins.” (Colossians 1:13-14)

The central message of the gospel lies in Christ’s sacrifice and resurrection. There is much more, of course, to our salvation. The immediate result is described in the two short verses of our text.

We have been delivered “from darkness to light, and from the power of Satan unto God” (Acts 26:18). We have been delivered “from unreasonable and wicked men” (2 Thessalonians 3:2) and “from every evil work” and are preserved “unto his heavenly kingdom” (2 Timothy 4:18). Ultimately, we have been delivered “from the wrath to come” (1 Thessalonians 1:10).

We have also been “translated” into the eternal kingdom of the Lord Jesus. We will “not come into condemnation” but have been turned “from death unto life” (John 5:24). Our life prior to salvation was darkness, but we have been made “light in the Lord” (Ephesians 5:8). No longer are we aliens outside of God’s family, but we have been “accepted in the beloved” (Ephesians 1:6).

Furthermore, all of our sins have been forgiven, and we are “justified freely by his grace” (Romans 3:24). That forgiveness and justification seal us “unto the day of redemption” (Ephesians 4:30). And since this is an eternal transaction brought about by the transcendent Creator, we have been raised “up together, and made [to] sit together in heavenly places” (Ephesians 2:6). Already we have the “earnest of our inheritance” (Ephesians 1:14) and the assurance that we will “obtain a better resurrection” (Hebrews 11:35).

In this life we may struggle with human rejection, but we can remember David’s comment: “I am as a wonder unto many; but thou art my strong refuge” (Psalm 71:7). HMM III

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

by Henry M. Morris III, D.Min.

“Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.” (Colossians 1:11-12)

Having been “made strong with all strength” through “his glorious power,” we are then enabled to complete the assignment that God has granted to us on Earth.

The power of God “is able to do exceedingly abundantly above all that we ask or think” (Ephesians 3:20). The same power displayed when God raised Jesus “from the dead, and set him at his own right hand in the heavenly places” (Ephesians 1:20) is more often needed on Earth for “patience and longsuffering with joyfulness.” The word for “patience” in this text describes a quality of temper that does not easily succumb under suffering. That emphasis is not merely a contextual byproduct. Much of the godly life demands a temperament that opposes cowardice or despondence. We should “glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope” (Romans 5:3-4).

Many of our brothers and sisters in history suffered beyond human endurance, ultimately giving their lives for the kingdom of God. “But if we hope for that we see not, then do we with patience wait for it” (Romans 8:25). Therein lies the longsuffering that does not hastily retaliate after a wrong. This temperament opposes wrath and revenge.

These godly traits, earned and experienced only while on Earth, reveal us to be “partakers of the inheritance of the saints in light.” Now, we are “kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Peter 1:5). Later, He will present us “faultless before the presence of his glory with exceeding joy” (Jude 1:24). HMM III

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

by Henry M. Morris III, D.Min.

“That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.” (Colossians 1:10)

There are many admonitions in Scripture insisting that the child of God maintain a lifestyle that reflects the holy character of the Savior.

The unique phrase “walk worthy” appears only three times in the New Testament: once in our text today; once in Ephesians 4:1, where we are asked to “walk worthy of the vocation wherewith ye are called”; and once in 1 Thessalonians 2:12, where we are admonished to “walk worthy of God, who hath called you unto his kingdom and glory.”

Paul’s admonition to the church at Colossae was to live in such a way that everything would be “all pleasing” to our Lord. The Galatian church was struggling with members who were trying to keep the “old” Jewish law. Paul argued, “Do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ” (Galatians 1:10). Paul insisted to the Thessalonians, “As we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts” (1 Thessalonians 2:4).

Since we are to “walk worthy,” we are to be “fruitful in every good work.” Indeed, “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).

None of this should be a surprise. When God drew us to Himself (John 6:44) and brought the necessary conviction of our sin, Christ’s righteousness, and the judgment to come (John 16:7-8), what was “dead in trespasses and sin” (Ephesians 2:1) had to become a “new creature” (2 Corinthians 5:17) “created in righteousness and true holiness” (Ephesians 4:24). That “new man” is then empowered to “walk worthy.” HMM III

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

by Henry M. Morris III, D.Min.

“For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding.” (Colossians 1:9)

Paul has chosen a particular word, pleroo, to describe an action that “fills to the top” so that the knowledge about which he prays has no more space to fill. While speaking to his friends in Rome, Paul said that he was “persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another” (Romans15:14).

This includes the kind of knowledge (Greek epignosis) of God’s will that stresses precise and complete understanding of that will for our lives. “According as his divine power hath given unto us all things that pertain unto life and godliness…that by these ye might be partakers of the divine nature.” These “things” (the knowledge, the precious promises) enable us to escape “the corruption that is in the world through lust” (2 Peter 1:3-4).

This magnificent and complete knowledge of His will includes the wisdom (Greek sophia) to use the knowledge acquired by experience. It even includes the grace God made to abound “toward us in all wisdom and prudence” (Ephesians 1:8), which, since it comes from God, 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).

The wonderful knowledge and wisdom that God has provided for us includes a spiritual understanding (Greek pneumatikos sunesis), an ability to put complicated matters together with the “mind of Christ” (1 Corinthians 2:16). Indeed, “he that is spiritual judgeth all things, yet he himself is judged of no man” (1 Corinthians 2:15). “Consider what I say; and the Lord give thee understanding in all things” (2 Timothy 2:7). HMM III

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

by John D. Morris, Ph.D.

“Who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil.” (Hebrews 6:18-19)

The noun “hope,” when used in the New Testament, does not imply a wishful attitude but rather a joyous and confident expectation in something promised that will certainly come to pass—in most cases, something good. Note especially the few times it is used with a descriptive adjective.

First, in a stirring benediction, Paul tells us that our good hope comes from both “our Lord Jesus Christ himself, and God, even our Father” (2 Thessalonians 2:16). Furthermore, such hope is given to us along with “everlasting consolation,” or comfort, that shall last forever. The Father and Son have done this “through grace” that brings eternal salvation.

Next, we are taught to be “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:13). This blessed hope can be none other than “our Saviour, and Lord Jesus Christ, which is our hope” (1 Timothy 1:1). He will certainly return, and this return will be glorious.

Furthermore, we have a hope that is actively alive. “The God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Peter 1:3). We have been (past tense) born again from the dead just as surely as Christ has been raised from the dead, for His resurrection accomplished it.

Our hope, under grace, is guaranteed by Jesus Christ: “A better hope…by the which we draw nigh unto God” (Hebrews 7:19) than that which was possible under law. In fact, it is a glorious hope (2 Corinthians 3:11-12) by comparison. This kind of hope can be “an anchor of the soul” (our text). JDM

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

by Henry M. Morris III, D.Min.

“My soul fainteth for thy salvation: but I hope in thy word. Mine eyes fail for thy word, saying, When wilt thou comfort me?” (Psalm 119:81-82)

Those who “love the LORD” with all their heart, soul, and might (Deuteronomy 6:5) and those who seek the kingdom of God (Matthew 6:33) deeply long to “understand the fear of the LORD, and find the knowledge of God” (Proverbs 2:5).

Yet in spite of such longing, the saints of God are often perplexed by the apparent success of the wicked. This psalmist is no exception.

• “When wilt thou comfort me?” (Psalm 119:82).
• “I am become like a bottle in the smoke” (v. 83).
• “When wilt thou execute judgment on them that persecute me?” (v. 84).
• “The proud have digged pits for me” (v. 85).
• “They persecute me wrongfully” (v. 86).
• “They had almost consumed me upon the earth” (v. 87).

Among the heartfelt complaints, however, is the continual reliance on the promises and principles of God’s Word. The psalmist promised not to forget the statutes, though he felt invisible to God (v. 83). And though he knew that his days were not guaranteed, he expected God to judge the wicked (v. 84). He knew the “commandments are faithful,” and he promised the Lord that he would not forsake the precepts (vv. 86-87).

The final request should be ours as well: “Quicken me [enliven, revive] after thy lovingkindness” (v. 88). Even though God “hast shewed me great and sore troubles,” the confidence is that God “shalt quicken me again” (Psalm 71:20). On the basis of that assurance, our response should be like this godly man’s: “So shall I keep the testimony of thy mouth” (Psalm 119:88). HMM III

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

by John D. Morris, Ph.D.

“For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.” (1 Peter 2:21)

Peter’s first epistle, written during a time of bitter persecution, deals with the matter of suffering. Peter reminds us that Christ suffered for us and that it is a privilege to suffer for Him. We are “called” to suffering and should “think it not strange concerning the fiery trial which is to try” us (4:12).

Christ’s suffering was foretold (1:11), as is ours. We see that He had patience, humility, and submission in His sufferings (2:23) in order to bear “our sins in his own body on the tree” (2:24). He suffered unjustly, “the just for the unjust” (3:18), not only in His spirit, but “Christ hath suffered for us in the flesh” (4:1), being witnessed personally by Peter (5:1).

Since we are likewise “called” to suffer, Peter explains that we also will be “suffering wrongfully” (2:19) even “when ye do well” (v. 20). We will “suffer for righteousness’ sake” (3:14) and “for well doing” (v. 17). To avoid being taken by surprise, we are to prepare ourselves to suffer “in the flesh” (4:1), if need be. We will “be reproached for the name of Christ” (4:14) and should “not be ashamed” if we “suffer as a Christian” (4:16). It is much better to suffer in such a way than to have done something evil to deserve it (v. 15).

Suffering while following Christ’s example is “acceptable with God” (2:20), and even makes us “happy” (3:14; 4:14). Through it we can “glorify God on this behalf” (4:16) because it is “according to the will of God” (4:19). There is even a magnificent reward awaiting the sufferer (5:10).

In view of all of this, there is little wonder that Peter says, “Rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (4:13). JDM

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

by Henry M. Morris III, D.Min.

“Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments.” (Psalm 119:73)

Understanding the Word of God begins with seeing God as the Creator of all things (Colossians 1:16-17). The beginning of faith rests solidly on belief in the creation (Hebrews 11:3), and even the “everlasting gospel” embraces the conscious worship of the Creator (Revelation 14:6-7). “I am the LORD, and there is none else….Woe unto him that striveth with his Maker!” (Isaiah 45:5, 9).

Scholars who distort Scripture to compromise with the atheistic naturalism of evolutionary science wind up “ever learning, and never able to come to the knowledge of the truth” (2 Timothy 3:7). May God rebuke them.

The theme of this stanza (Psalm 119:73-80) weaves a series of requests around various examples of need centered around the psalmist’s leadership position. “They that fear thee will be glad when they see me; because I have hoped in thy word” (v. 74). “Let those that fear thee turn unto me, and those that have known thy testimonies” (v. 79).

Though he recognized that the Lord “afflicted” him in the past (v. 75), the psalmist also expected the Lord to bring him mercies and comfort, for the law of God was his delight (v. 77). We may view this godly leader as “set for the defence of the gospel” (Philippians 1:17) and “ready always to give an answer” (1 Peter 3:15).

In summary, the last verse of this stanza reads, “Let my heart be sound in thy statutes; that I be not ashamed” (Psalm 119:80). May our hearts be driven to this level of boldness in our witness while resting in the absolute authority, integrity, and accuracy of the infallible writings of the Creator God for our salvation (2 Timothy 3:16). HMM III

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

by Henry M. Morris, Ph.D.

“For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy.” (2 Timothy 3:2)

One of the dangerous teachings of the New Age movement that has spilled over into modern evangelicalism is the notion of self-love. Many psychologists—even Christian professional counselors—are attributing society’s ills, especially among young people, to the supposed lack of a positive self-image or self-esteem on the part of those exhibiting antisocial behavior. What they need, we are told, is to learn to love themselves more, to appreciate their own self-worth. The problem with this idea is that it is both unscriptural and unrealistic. People do not hate themselves. The Bible says that “no man ever yet hated his own flesh” (Ephesians 5:29).

Instead of learning to esteem ourselves, the Scripture commands us each to “esteem other better than themselves” (Philippians 2:3). Even the apostle Paul, near the end of his life, considered himself so unworthy that he called himself the chief of sinners (see 1 Timothy 1:15).

We are told by some Christian leaders that the measure of our great value in the sight of God is the fact that Christ paid such a high price—His own death—to redeem us. But His death is also the measure of our terrible sinfulness. “Christ died for the ungodly” (Romans 5:6).

In fact, as in our text, the rise of this self-love idea is itself a sign of the last days, when people shall be “lovers of their own selves.” It is the main characteristic of New Age humanism.

Christ died for our sins because He loves us, not because He needs us. We should live for Him in thanksgiving for the “amazing grace, that saved a wretch like me!” HMM

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

by Henry M. Morris III, D.Min.

“Thou art my portion, O LORD: I have said that I would keep thy words.” (Psalm 119:57)

Three of the 22 stanzas of Psalm 119 have all eight Hebrew terms used to describe the Word of God. How appropriate it is that the central theme in these verses (vv. 57-64) provides us succinct ways to keep (guard) His Word.

Principally, our “whole heart” must be involved in seeking the “favour” of God (v. 58). The “great commandment” (Matthew 22:38) rests on loving God with “all” of our hearts. If we seek God’s blessing, both during our earthly life and in the eternity to come, we can “trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:5-6).

Such a heart thinks (considers, reckons) about the ways of God and turns (turns back, corrects) its “feet unto [His] testimonies” (Psalm 119:59). The godly life is not an unplanned life. The godly life seeks to understand and obey the words of God’s Word. And the godly life makes “haste” and will not delay in keeping His commandments (Psalm 119:60).

Circumstances may cause temporary difficulties in the life of a godly person (Psalm 119:61), but he will not forget the laws of God. Rather, he will rise at “midnight” (the deepest time of trouble) to give thanks to our Lord “because of thy righteous judgments” (Psalm 119:62).

The one who wants to guard the Word of God is a companion of those who fear God and keep the precepts of the Word (Psalm 119:63). The godly heart sees the mercy of the Lord everywhere and longs for the “Creator of the ends of the earth” (Isaiah 40:28) to teach it the eternal statutes of His Word (Psalm 119:64). May “such an heart” (Deuteronomy 5:29) be ours as we seek to serve Him. HMM III

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

by John D. Morris, Ph.D.

“For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” (Romans 5:19)

Certainly the focal point of all history and the climax of Christ’s earthly ministry was His sacrificial death on the cross. Christ knew from ages past what was in store for Him, and yet He was “obedient unto death, even the death of the cross” (Philippians 2:8).

However, as we see in our text, Christ’s obedience included more than His death, for He was perfectly obedient throughout His entire life. Indeed, it is a good thing, for any act of disobedience would have invalidated His sacrificial death. Animal sacrifices in the Old Testament (which prefigured the final sacrifice of Christ) had to be “without blemish” (Leviticus 22:19). But even a perfect animal was not enough (Hebrews 10:4) to satisfy God’s justice and take away sins. “Ye were not redeemed with corruptible things…but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18-19).

Christ’s obedience, therefore, consisted not only of His obedience in death but in His entire earthly life: from His incarnation, “I come…to do thy will, O God” (Hebrews 10:7), to His childhood, “[Know] ye not that I must be about my Father’s business?” (Luke 2:49), to His healing and teaching ministry among the people, “I must work the works of him that sent me” (John 9:4), to His preparation for death, “nevertheless not my will, but thine, be done” (Luke 22:42).

Now, in His obedience, Christ calls us to a life of similar obedience. “Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him” (Hebrews 5:8-9). JDM

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

by Henry M. Morris, Ph.D.

“Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” (Matthew 5:19)

The Lord Jesus was evidently speaking here not of the differences between saved and unsaved people but rather of degrees of reward in His future kingdom. The criterion for achieving “greatness” in the future life is simply to believe, teach, and obey the complete Word of God in this life, not just the major doctrines and general principles. Those who undermine any part of God’s Word, either in teaching or practice, will be relegated to the “least in the kingdom of heaven.” In the words of the apostle Paul, such a person “shall suffer loss: but he himself shall be saved; yet so as by fire” (1 Corinthians 3:15).

Thus, no Scripture is unimportant, for “all scripture is given by inspiration of God, and is profitable” (2 Timothy 3:16). In fact, the verse just previous to our text, providing the basis for the Lord’s warning about breaking even the least commandment, is His remarkable assertion about the verbal inerrancy of Scripture: “For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:18).

There are many Christians (especially among intellectuals) who say they believe the Bible but are nevertheless quick to adapt their interpretations of Scripture to the latest speculations of scientists or to current fads of world living. This is insulting to God, who surely can say what He means! “Yea, let God be true, but every man a liar” (Romans 3:4).

If we aspire to greatness in the coming kingdom, then clearly we must believe and teach “all the counsel of God” (Acts 20:27) according to His revealed Word. HMM

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

by Henry M. Morris III, D.Min.

“Remember the word unto thy servant, upon which thou hast caused me to hope.” (Psalm 119:49)

The saints of God have always faced something of a two-pronged challenge to their hope. First, those “that will live godly” and love His laws will “suffer persecution” (2 Timothy 3:12) and, secondly, will be troubled by the “prosperity of the wicked” (Psalm 73:3). The pressure of the first and the perplexity of the second often test our expectations.

But the Word of God provides “comfort in my affliction” (Psalm 119:50). Jeremiah, often called the “weeping prophet,” found that the “word was unto me the joy and rejoicing of mine heart” simply because he embraced with unshakeable confidence the fact that he was “called by thy name, O LORD God of hosts” (Jeremiah 15:16). When the psalmist asked, “Why art thou cast down, O my soul?” (Psalm 42:5, 11), his answer—in spite of the troubles of the hour—was his certain knowledge that he “shall yet praise him.”

We may recoil in holy anger when the wicked “forsake thy law” (Psalm 119:53), but we can still live with “songs” in our hearts (Ephesians 5:19), knowing that our great Creator God is working “all things after the counsel of his own will” (Ephesians 1:11) and that even the “wrath of man” will eventually bring praise to Him (Psalm 76:10).

Our time is short. We live for about 100 years and brag as though we have lived forever. The Creator reckons the nations as mere “dust of the balance” (Isaiah 40:15). We need to shift our viewpoint from the “temporal” to the “eternal” (2 Corinthians 4:18) and rest in the absolute God-given knowledge 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). “This I had,” the psalmist exclaimed, “because I kept thy precepts” (Psalm 119:56). HMM III

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

by John D. Morris, Ph.D.

“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.” (1 Peter 1:18-19)

How glibly we use the terms redeemed, redemption, and ransom. But what do they mean, and more importantly, what did Christ’s act of redemption mean?

Three Greek words and their derivations are used in the New Testament to denote various aspects of this truth. In our text, “redeemed” comes from lutroo, which means to set free, buy back, or ransom. Christ’s innocent blood, sacrificed for us, bought us back. “By his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12).

Redeemed from what? From slavery to sin. Jesus taught, “Whosoever committeth sin is the servant of sin” (John 8:34). Thankfully, “Christ hath redeemed us from the curse of the law” (Galatians 3:13). The Greek word here is exagorazo, meaning to buy up, to ransom from the market place (i.e., agora), which could be called “the slave market of sin.” He ransomed us, redeeming us from the horrors of slavery to sin by His death on the cross.

The final word is apolutrosis, “to ransom in full.” He has paid the full penalty! “It is finished” (John 19:30), He said as He died. In Him alone “we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7).

Each of us needs to appropriate His plan, “for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus” (Romans 3:23-24). JDM

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