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

by Henry M. Morris, Ph.D.

“That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; from the blood of Abel unto the blood of Zacharias which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.” (Luke 11:50–51)

God’s true prophets have been persecuted from the beginning. Abel, son of Adam and Eve, was the first, according to Jesus, for his blood was shed by Cain “from the foundation of the world.” A “prophet” in biblical terms was a man who proclaimed inspired words from God (not necessarily predictions of the future, but words inspired by the Holy Spirit—note 1 Peter 1:10–11; 2 Peter 1:19–21).

Evidently, Abel was speaking God’s own words to Cain when the latter slew him in jealous wrath. The Zacharias mentioned is probably “Zechariah the son of Jehoiada the priest,” who was stoned when he prophesied against the people under King Joash (2 Chronicles 24:20–22), for he was the last prophet actually mentioned in the Old Testament as having been slain for his testimony.

Thus, the period encompassed by the Lord’s statement was the entire Old Testament period, “from the foundation of the world” to the coming of Christ. The same experience awaited most of the prophets used by God to pen the New Testament Scriptures. Thus does the world react to God’s inspired Word!

There is another important truth in this passage. The blood of God’s prophets began to be shed “from the foundation of the world,” not just beginning almost five billion years after the foundation of the world as modern evolutionists allege! This is striking confirmation that the world was made from start to finish in six literal days. See also Mark 10:6, Acts 3:21, etc. for similar incidental confirmations of this truth. HMM

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

by Henry M. Morris, Ph.D.

“Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.” (Luke 12:33)

The Lord Jesus frequently warned us against trying to accumulate wealth here on Earth. “Lay not up for yourselves treasures upon earth,” He said. Rather, “lay up for yourselves treasures in heaven” (Matthew 6:19–20). In our text above, He even says to sell what we have and give it away. To the rich young ruler, He said, “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven” (Matthew 19:21).

God’s Word cannot contradict itself, however, so this teaching must also be balanced against a man’s responsibility to “provide . . . for his own, and specially for those of his own house” (1 Timothy 5:8). Similarly, “the children ought not to lay up for the parents, but the parents for the children” (2 Corinthians 12:14).

We are also encouraged to “give to him that needeth” (Ephesians 4:28) and to sow “bountifully” as “a cheerful giver” (2 Corinthians 9:6–7). Such instructions imply that by faithful labor in the vocations God has given us, we shall have the wherewithal to do such things. Ananias and Sapphira were punished, not for retaining part of their possessions for their own needs, but rather because they lied about it (Acts 5:1–10). Our giving should be done “with simplicity”—that is, with “singleness” of heart (Romans 12:8).

All we have is of the Lord and should be used in ways that honor Him in accord with His Word and His providential leading. We should provide judiciously for the needs of those dependent on us, but our own personal needs and wants should be kept minimal so that more can be used in His service and to meet the needs of others. HMM

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

by Brian Thomas, Ph.D.

“And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.” (1 Corinthians 9:25)

Imagine a crown that will never rust, wear out, and perhaps never even dull! Paul here contrasts crowns that Roman athletes could win—often wreaths of foliage that would wither in weeks—with an imperishable one that Christ will reward to certain followers. Who will get this imperishable crown? The key is those who strive.

1 Corinthians 9 speaks of trading selfish desires, comforts, and accolades for life in Christ, comparing that which athletes give up in their training to that which Christians should give up in our striving to “live godly” (2 Timothy 3:12). Track athletes will never reach their top potential if they don’t exercise regularly or eat healthily. Runners give up soft drinks, hard drinks, ice cream, and laziness. It’s worth it for a shot at the prize. Similarly, Paul decided to “suffer all things” to not hinder the church’s growth in Christ (1 Corinthians 9:12).

In particular, “unto the Jews I became as a Jew, that I might gain the Jews” (1 Corinthians 9:20). In order to not offend weaker Christians’ conscience, Paul even refrained from doing what they believed to be wrong but what he knew would have been fine to do (Romans 14:2). Indeed, “to the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the gospel’s sake, that I might be partaker thereof with you” (1 Corinthians 9:22–23).

How have we striven and what have we sacrificed for the gospel’s sake? What self-serving habits have we replaced with new habits that help others know Him? The Lord rewards such sacrifices. BDT

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

by Brian Thomas, Ph.D.

“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” (2 Timothy 4:8)

Why did Paul feel confident that he would receive a “crown of righteousness?” It’s because he “love[d Jesus’] appearing.” We would therefore do well to learn what this means and copy Paul.

The New Testament’s regular references to Jesus’ appearing refer to the second coming of Christ to Earth. During His first advent, He fulfilled the suffering servant role foretold in Isaiah 53, Psalm 22, and elsewhere in the Old Testament. For His second advent, He will fulfill the conquering king role foretold in Isaiah 63, Psalm 89, Daniel 7, and so many other places. “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory” (Matthew 25:31).

“When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Colossians 3:4). Do we believe this? Do we think about this future day and prepare to be completely united with Christ? If so, then “the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints” (1 Thessalonians 3:12–13). “Looking for and hasting unto the coming of the day of God” will bring a crown of righteousness (2 Peter 3:12). BDT

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

by Brian Thomas, Ph.D.

“Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.” (James 1:12)

Do you love the Lord? If so, it’s “because he first loved us” (1 John 4:19). How so? Well, “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8).

Also, He has “made known unto us the mystery of his will” (Ephesians 1:9). He made sure to send “a preacher” (Romans 10:14) to share the good news: “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” (Romans 10:9). So far, so good, but will we have loved him in such a way as to inherit the crown of life?

Here in our text the Lord promises this special reward to those who make it a habit to practically show our love for Him by enduring temptations. It’s easy enough to love Him in the fun times, but will we love Him more than our fleshly desires?

Those dreadful temptations come under three categories: “the lust of the flesh, and the lust of the eyes, and the pride of life” (1 John 2:16). Each of the three temptations that the serpent offered Eve in the Garden and the three he offered Jesus in the wilderness fits one of these three categories. Eve and then Adam succumbed, whereas Jesus endured. What compelled Christ toward His victory? It was His love for the Father.

“He that hath my commandments, and keepeth them, he it is that loveth me” (John 14:21). Keeping His commandments means enduring temptations well—and that will lead to the crown of life. BDT

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

by Brian Thomas, Ph.D.

“And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” (1 Peter 5:4)

New Testament epistles point to crowns that Christ’s followers should prize and strive for. Peter introduced a “crown of glory.” The context implies church elders can receive such crowns: “The elders which are among you I exhort” (1 Peter 5:1).

“Elder” and “bishop” describe the same positions in Acts 20:17, 28 and in Titus 1:5, 7. What characteristics describe these men, and which of them can expect a crown of glory? Titus 1:7–9 specifies, “For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he has been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.”

Elders have experience. They “by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:14). They show an ever-increasing understanding of the Scriptures. They regularly apply those Scriptures to all life’s areas and decisions.

Can such a man suffer a character collapse? Of course! One bad step can wreck a lifetime of faithfulness. Peter therefore urges elders toward faithfulness. “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being examples to the flock” (1 Peter 5:2–3).

Thus, elders who remain examples to the Christians under their care, shepherding or tending them until the end, will receive this wonderful crown of glory. What a worthy goal. BDT

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

by Henry M. Morris, Ph.D.

“O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.” (Psalm 43:3)

This old troubled world desperately needs light to find the way out of its darkness and truth to rightly plan its future. But they must be God’s light and God’s truth, not the seductive lights and humanistic philosophies of man’s fabrications.

God has, indeed, already sent out His light and His truth, but “men loved darkness rather than light” (John 3:19). Although they profess to be “ever learning,” they yet are “never able to come to the knowledge of the truth” and, in fact, “turn away their ears from the truth” (2 Timothy 3:7; 4:4).

That was true in the psalmist’s day and perhaps is even more so in our day, although we surely have far more light and access to truth today than the psalmist ever had. We now have, for example, God’s complete written Word (Genesis through Revelation). Another psalmist had promised, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105), and Solomon wrote, “For the commandment is a lamp; and the law is light” (Proverbs 6:23).

God’s truth surely is what we need—in fact, all we need—for our faith as we look to our future. This also is revealed in the light of His Word, both His inspired written Word and His incarnate living Word. The Lord Jesus not only claimed, “I am . . . the truth” (John 14:6), but He also prayed for us, saying, “Sanctify them through thy truth: thy word is truth” (John 17:17). And for all who believe His revealed truth, “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). HMM

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

by John D. Morris, Ph.D.

“The LORD is thy keeper: the LORD is thy shade upon thy right hand . . . . The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore.” (Psalm 121:5, 8)

One of the most precious doctrines in all of Scripture is that of the secure position of the believer in Christ Jesus. Nothing in creation is “able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:39).

The apostle Peter tells us that we who are born again are “kept by the power of God through faith unto salvation” (1 Peter 1:5). Nothing we can do can merit salvation; similarly, nothing we do can keep it. This is God’s work, not ours, and extends to all the realms of our lives. “I pray God your whole spirit and soul and body be preserved [usually translated ‘kept’] blameless unto the coming of our Lord Jesus Christ” (1 Thessalonians 5:23).

This keeping aspect of God’s work for us should not be a surprise, for Christ prayed for just this. With His betrayal, trial, crucifixion, and death imminent, He prayed for all who would eventually believe on Him (John 17:20). “Holy Father, keep through thine own name those whom thou hast given me . . . . While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost . . . . I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil [one]” (John 17:11–12, 15). We can be certain the prayer is answered, for God the Father would surely hear the intercessory prayer of His own beloved Son.

“Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 1:24–25). JDM

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

by John D. Morris, Ph.D.

“O satisfy us early with thy mercy; that we may rejoice and be glad all our days.” (Psalm 90:14)

This majestic yet reflective psalm is the oldest of all psalms. The superscript of the psalm identifies it as “a prayer of Moses, the man of God.” While we are not directly told to do so, it is helpful to consider this psalm as the dying song of this man of God as he reflected back on his long life, including the 40 years in Egypt, the 40 years in Midian, and most importantly the recent 40 years of wilderness wanderings. As we survey this psalm, think of Moses pondering his life’s work shortly before he died.

The first stanza of the psalm (vv. 1–2) contrasts the unchanging eternity of the Lord, “even from everlasting to everlasting, thou art God” (v. 2), with the perpetual changes of the recent wilderness wandering in which the people had no “dwelling place” (v. 1). The next stanza (vv. 3–6) notes the frailty of man and the death of a whole generation. But God is the ever-living One; His years do not fail (v. 4). God is also a holy God, justly exercising righteous wrath. The open iniquities and secret sins of all mankind, particularly the people of God, merit His judgment (vv. 7–8).

In verses 9–12 we see the transient, carnal experiences of man contrasted with the permanent, spiritual nature of God. We need to recognize the intensity of His anger (v. 11) and govern our lives accordingly. “So teach us to number our days, that we may apply our hearts unto wisdom” (v. 12).

Perhaps the climax of this psalm is reflected in verses 13–15, where we see the beauty of the Lord our God described as the crowning adornment of human character. The only assurance of the permanent establishment of the work of a man is in its identity with the work of God. Our request of God should be: “Establish thou the work of our hands upon us” (v. 17). JDM

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

by Henry M. Morris III, D.Min.

“I cried with my whole heart; hear me, O LORD: I will keep thy statutes. I cried unto thee; save me, and I shall keep thy testimonies.” (Psalm 119:145–146)

One of the great privileges we have is the ability to speak directly to our heavenly Father, the Creator of the universe! However, our prayers are often “amiss” (James 4:3) and lack faith (James 1:6).

Not so with this psalmist! He prayed with his whole heart, begging that he “might be filled with the knowledge of [God’s] will in all wisdom and spiritual understanding” (Colossians 1:9). His petition shows a deep spiritual connection to God “with a true heart in full assurance of faith” (Hebrews 10:22).

Note that although the prayer of need recorded in this stanza (Psalm 119:145–152) mentions those who “follow after mischief” (v. 150), most of his conversation with the Father verifies his love for and his hope in God’s Word (v. 147).

This prayer was not routine. “I prevented the dawning of the morning,” the psalmist wrote, and his “eyes prevent the night watches” (vv. 147–148). The matters that drove him to his knees to seek God’s face had kept him awake all night!

Songwriter Mosie Lister wrote “How Long Has It Been?” based on this stanza of Psalm 119:

How long has it been since you talked with the Lord
And told him your heart’s hidden secrets?
How long since you prayed, how long since you stayed
On your knees till the light shone through?

Fortunately, Jeremiah recorded this promise from our Lord: “Ye shall seek me, and find me, when ye shall search for me with all your heart” (Jeremiah 29:13). HMM III

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

by Henry M. Morris, Ph.D.

“What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.” (Romans 11:7)

One of the saddest aspects of our world is the blindness of Israel. Even the Orthodox Jews, who strongly affirm their belief in the Old Testament Scriptures, seem unable to see what the Scriptures clearly show: that their Messiah has come and gone. In the first book of the Torah, we read, “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be” (Genesis 49:10). Ancient Jewish commentators agreed that Shiloh was another name for Messiah, but this very fact should prove to modern Jewish expositors that the Messiah has already come, for the scepter (the symbol of national leadership) did depart from Judah, very soon after Jesus was crucified.

King David was the first descendant of Judah to attain the scepter of leadership among the tribes of Israel, and the divine promises were clear that the Messiah would be in David’s lineage. That Jesus’ legal father, Joseph, and human mother, Mary, were both in that lineage was shown in the genealogies of Matthew 1:1–17 and Luke 3:23–38, respectively, both of which were written when the genealogical records in the Temple were still intact. No one at that time questioned their validity, in spite of intense opposition by the Jews to the claims of Jesus and His disciples that He was the Messiah. In AD 70, the records and the Temple were destroyed so that no later claimant to the title could ever prove his right to the throne. The Messiah had come and was slain, so the scepter departed from Judah until He comes again. It is certain that Jesus was, indeed, the Jews’ promised Messiah, and we should pray that God will soon open their eyes to see and believe. HMM

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

by Henry M. Morris, Ph.D.

“And he believed in the LORD; and he counted it to him for righteousness.” (Genesis 15:6)

The key New Testament doctrine of imputed righteousness, received through saving faith in the Word of God, is foreshadowed beautifully in the life of Abraham. Because of his strong faith, demonstrated again and again in difficult acts of obedience, Abraham has been called “the father of all them that believe” (Romans 4:11). Our text verse is quoted four times in the New Testament (Romans 4:3, 22; Galatians 3:6; James 2:23) and is made the basis of the great gospel theme of salvation and righteousness. This is obtained not by one’s good works but by imputation and is received through faith in the gracious promises of God through Jesus Christ. “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21).

“Therefore it is of faith, that it might be by grace; to the end the promise might be sure . . . to that also which is of the faith of Abraham; who is the father of us all” (Romans 4:16). Just as “Jerusalem which is above . . . is the mother of us all” (Galatians 4:26), so faithful Abraham is “the father of us all.” Spiritual Jerusalem speaks of salvation by grace rather than by law, and Abraham testifies of righteousness through faith rather than by works. And yet, 12 of the 40 verses of Hebrews 11, the great “faith chapter,” deal with the outward evidences of Abraham’s inner faith.

There is still another reference to Abraham’s spiritual seed: “Know ye therefore that they which are of faith, the same are the children of Abraham” (Galatians 3:7). As Abraham’s spiritual children, therefore, we also ought to believe God’s Word at whatever cost, demonstrating the reality of our faith to the world—as did father Abraham—by obeying God. HMM

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

by Henry M. Morris, Ph.D.

“And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” (Revelation 22:17)

One could not imagine a more clearcut invitation to receive God’s free gift of eternal life than this final climactic invitation of the Bible. Anyone who is thirsting for the water of life may come and drink freely, for Jesus said, “If any man thirst, let him come unto me, and drink” (John 7:37). Whosoever will may come! “There is no respect of persons with God” (Romans 2:11, plus about seven other references), and the Scriptures abound with “whosoever” assurances.

“Whosoever believeth in him should not perish, but have everlasting life” (John 3:16). “Whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13). “Whosoever liveth and believeth in me shall never die” (John 11:26). “Whosoever believeth in him shall receive remission of sins” (Acts 10:43). “Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God” (1 John 4:15).

“Jesus Christ the righteous . . . is the propitiation . . . for the sins of the whole world” (1 John 2:1–2). Therefore, “by the righteousness of one the free gift came upon all men unto justification of life” (Romans 5:18).

Such promises as these (and many more in the Word of God) make it very clear that the substitutionary death of Christ is sufficient to “[take] away the sin of the world” (John 1:29), that salvation and eternal life are offered as a free gift of God’s grace to anyone who will accept it, and that anyone who will may come! It is only the voluntary act of our own wills that is required, but there are many of whom Jesus must say, “Ye will not come to me, that ye might have life” (John 5:40). HMM

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