by Henry M. Morris III, D.Min.

“Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.” (Psalm 37:34)

Sometimes the battle takes its toll, we feel like the enemy is winning, and our soul “melteth for heaviness” (v. 28). Many psalms share these intense emotions and seek God’s face for relief and revival. These eight verses in Psalm 119 provide a concise remedy that every Christian needs.

• Openly confess and make supplication: “I have declared my ways, and thou heardest me” (v. 26).
• Request understanding: “Teach me thy statutes. Make me to understand the way of thy precepts” (vv. 26-27).
• Reaffirm personal witness: “So shall I talk of thy wondrous works” (v. 27).
• Boldly request spiritual strength: “Strengthen thou me according unto thy word” (v. 28).
• Request victory over habitual sin: “Remove from me the way of lying: and grant me thy law graciously” (v. 29).
• Consciously declare personal commitment: “I have chosen the way of truth: thy judgments I have laid before me” (v. 30).
• Remember past righteous behavior: “I have stuck unto thy testimonies” (v. 31).
• Plea for God’s favor and mercy: “O LORD, put me not to shame” (v. 31).
• Expectantly promise future lifestyle of holiness: “I will run the way of thy commandments, when thou shalt enlarge my heart” (v. 32).

Personal revival is as sure as the Word of God. But revival assumes our own deep desire to live in accordance with God’s Word. God will “enlarge” (fill, expand) our heart when we seek His face (Psalm 81:10). HMM III

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

by Henry M. Morris, Ph.D.

“And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment.” (1 Chronicles 12:32)

This chapter lists the numbers of men from each of the tribes of Israel who cast their lot with David in his conflict with King Saul. All these numbers are given except those of Issachar, but of these it was said that all their brethren followed their 200 leaders in turning to David. The reason for their unanimity in this decision was that these leaders “had understanding of the times, to know what Israel ought to do.” It was time to “turn the kingdom” to David, “according to the word of the LORD” (1 Chronicles 12:23). God had given them a Benjamite, Saul, as king for a time, but now David had been anointed, and it was the time to give “the sceptre” to Judah, according to the prophecy of their father, Jacob, given over 600 years before (Genesis 49:10).

How desperately we need leaders today who are spiritual “sons of Issachar,” understanding these times! Christ told the apostles, “It is not for you to know the times or the seasons” (Acts 1:7); it was more urgent that they proceed to witness for Him “unto the uttermost part of the earth” (v. 8).

Nevertheless, He will return to the earth in some generation, and that generation should be expected (when they see all these things) to “know that it is near, even at the doors” (Matthew 24:33). They will be able to understand the signs, and even though they should never attempt to guess the date, they should “look up…for your redemption draweth nigh” (Luke 21:28) when they see “these things begin to come to pass.”

The signs are everywhere, yet few of our leaders—even many Christian politicians—seem to understand the real meaning of these times. Christ is “even at the doors!” HMM

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

by Henry M. Morris, Ph.D.

“From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” (Matthew 16:21)

The little word “must” (Greek deon) conveys urgency and necessity and is frequently used in connection with the redemptive work of the Lord Jesus Christ. When He was just a lad, He told His parents in the temple, “I must be about my Father’s business” (Luke 2:49).

But then the first time this key auxiliary verb is found in the New Testament is in the comprehensive prophetic statement of His mission, as given to His disciples in our text. He must go to Jerusalem to suffer, and die, and be raised the third day. As He was moving toward that climactic event, “he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent” (Luke 4:43). Furthermore, “I must work the works of him that sent me, while it is day: the night cometh, when no man can work” (John 9:4).

He had much preaching and much work to do in that brief three-year interim in world history. But then He must die! And why must He die? Because “the scriptures must be fulfilled” (Mark 14:49). “These are the words which I spake unto you…that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me” (Luke 24:44). And how must He die? “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14). But then, of course, “he must rise again from the dead” (John 20:9).

To what purpose must He be lifted up on the cross to die and then be raised again? Why, because “there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). HMM

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

by Brian Thomas, Ph.D.

“Is any among you afflicted? let him pray. Is any merry? let him sing psalms.” (James 5:13)

Now here we find a plain lesson. It may even apply to every moment in life. When we feel up, then praise the Lord with song! When we feel down, then take the painful issue to the Lord. Though the instruction is simple, doing it daily is challenging. But we are directed to practice it.

James’ admonition to pray lies among many similar pointers. For example, “Pray without ceasing” (1 Thessalonians 5:17). Yes, this means carrying on a constant conversation with the Lord, from waking to sleeping. Even the psalms we sing are prayers themselves. “Oh that men would praise the LORD for his goodness” (Psalm 107:15)!

One way those without the Holy Spirit handle affliction is with complaining. Even Christians who “are after the flesh [and thus] do mind the things of the flesh” (Romans 8:5) complain as we did when we were “under the elements of the world” (Galatians 4:3). When we instead pray, we do “all things without murmurings and disputings” (Philippians 2:14) and thereby “shine as lights in the world” (Philippians 2:15).

And what a light we shine when we sing aloud to the Lord! Paul wrote we should speak “to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Ephesians 5:19).

How can believers find themselves singing and praying more often? Memorize and practice singing a favorite hymn or other worshipful song to the Lord. Sing it when times are good! When times are hard, recognize complaints as a lack of trust in the Father, tell Him the issue, and then trust Him again. BDT

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

by Henry M. Morris, Ph.D.

“Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” (2 Peter 1:4)

Scripture is full of promises, more than 2,800 in the Old Testament and more than 1,000 in the New. The first of these exceeding great and precious promises was the protevangelium (“first gospel”) of Genesis 3:15. Immediately after the fall of Adam and Eve through the temptation of Satan, God promised the coming Seed of the woman, the Savior: “And I will put enmity between thee and the woman, and between thy seed and her seed; [He] shall bruise thy head, and thou shalt bruise his heel.”

The first New Testament promise, significantly, is this same primeval promise, now made far more specific: “And she shall bring forth a son, and thou shalt call his name JESUS for he shall save his people from their sins” (Matthew 1:21).

The last promise of the Old Testament speaks of a second coming of “Elijah the prophet,” who will “turn the heart of the fathers to the children, and the heart of the children to their fathers” (Malachi 4:5-6). Then, the final promise of the Bible is the wonderful assurance of Christ concerning His glorious second coming: “Surely I come quickly” (Revelation 22:20).

Sandwiched between these great and precious promises are over 3,800 other promises. Some of these are in the form of promised warnings to the sinner but are promises nonetheless. Most promises, however, are to the obedient follower of God, and we know that “he is faithful that promised” (Hebrews 10:23). “For all the promises of God in him are yea, and in him Amen, unto the glory of God by us” (2 Corinthians 1:20). HMM

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

by Henry M. Morris III, D.Min.

“Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.” (Psalm 119:9)

Psalm 119:9-16 provides key instructions for those who would seek to please their Creator with a godly life.

“Taking heed” (Hebrew shamar—guarding) of God’s Word is the foundation upon which a godly life is built (vv. 10-11). The psalmist sought God with his whole heart and pleaded with God to prevent him from wandering (Hebrew shagah—to stray through ignorance). That plea was then turned into a confirmation and an understanding: “Thy word have I hid in mine heart, that I might not sin against thee” (v. 11).

With the assurance of these foundational elements, the psalmist promised the Lord that he would organize his life so that he “will not forget thy word” (v. 16).

Similar to the apostle John’s assurance in his first epistle, the psalmist recognized behaviors that he was already exhibiting. His “lips” had “declared” the judgments of God (v. 13). He knew that he had “rejoiced in the way” (v. 14) of God’s revealed testimonies as much as the ungodly had boasted of gaining wealth. He was no stranger to godly living and loved the way of God, seeking to excel in holiness (1 John 5:3).

The section closes with two “I will” promises, surely based upon his earlier commitment to cleanse his way. The psalmist promised to “meditate in [God’s] precepts, and have respect unto [His] ways” (v. 15). This assumes time, study, and careful thought about the purposes and intent of God’s message. It is not a promise to sit comfortably and “clear one’s mind” of cogent thinking, waiting on some voice to reveal truth. The psalmist can then “delight” in the statutes of the Word (Psalm 119:16; Romans 7:22).

As we seek to know God’s great Word, may His works refresh our hearts and delight our lives. HMM III

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

by John D. Morris, Ph.D.

“All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.” (Isaiah 53:6)

As Christ hung on the cross, the Jewish leaders felt that He was guilty of blasphemy—a mere man, claiming to be God. In short, they felt that He was dying for His own sins. Their tragic misconceptions were predicted centuries before, as recorded in the treasured Isaiah 53: “We hid as it were our faces from him; he was despised, and we esteemed him not…we did esteem him stricken, smitten of God, and afflicted” (vv. 3-4).

But not so! God did not punish Him for His sins but for ours. “He was wounded for our transgressions, he was bruised for our iniquities” (v. 5). “For the transgression of my people was he stricken” (v. 8).

The penalty for sin has always been death, and even though “he had done no violence, neither was any deceit in his mouth. Yet it pleased the LORD to bruise him” (vv. 9-10). He was the perfect “offering for sin” (v. 10), and “he bare the sin of many, and made intercession for the transgressors” (v. 12). Justice has been served! “He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many” (v. 11).

Furthermore, through His death, even our griefs have been borne and our sorrows carried (v. 4). In addition to all this, our peace has been gained through His chastisement, and our healing has been accomplished with His stripes (v. 5).

Such considerations can drive us only to the most complete prostration of wonder and amazement. Necessitated because “all we like sheep have gone astray,” God’s justice has been satisfied, because Christ, in love, has taken upon Himself “the iniquity of us all.” As the hymn says, “Love so amazing, so divine, demands my soul, my life, my all.” JDM

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

by Henry M. Morris III, D.Min.

“Blessed are the undefiled in the way, who walk in the law of the LORD.” (Psalm 119:1)

The Hebrew word barak appears over 300 times in the Bible. It basically means to endue or bless with power for success, prosperity, fruitfulness, longevity, and so on. The oft-used Aaronic blessing (Numbers 6:24-26) closes with “The LORD lift up [turn] his countenance upon [toward] thee, and give thee peace” and is initiated by the greater upon the lesser.

The opening stanza of Psalm 119 identifies the traits of a lifestyle subject to the Word of God and then blesses those who live thus and “seek him with the whole heart” (Psalm 119:2). The unknown psalmist saturates all 22 stanzas with eight key words describing the inspired Scriptures that empower such godly behavior. Six are used in this opening testimony and prayer.

Those who “walk in the law [torah] of the LORD” and “keep his testimonies” (edah) receive God’s blessing (Psalm 119:1-2). These instructions inscripturated in God’s Word enable us to be “undefiled in the way” and to “do no iniquity” (Psalm 119:3). The apostle Paul noted that apart from the law, he would not know he was sinning (Romans 7:7).

God “hast commanded us to keep [His] precepts [piqquwd—listings, statutes, laws] diligently….Then shall [we] not be ashamed, when [we] have respect unto all [His] commandments [mitzvah—instructions]” (Psalm 119:4-6).

The promise to “praise [Him] with uprightness of heart” (Psalm 119:7) is based on a prayer: “O that my ways were directed to keep thy statutes [hoq—engraved laws]!” (Psalm 119:5). And we can be certain that a righteous life will come when we have “learned [His] righteousness judgments [mishpat]” (Psalm 119:7). May our lives be as dedicated to God’s Word as is described in this magnificent song. HMM III

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

by Henry M. Morris, Ph.D.

“And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.” (Revelation 19:9)

Unbelievers sometimes ridicule Bible-believing Christians as being so heavenly minded that they are of no earthly use and as waiting for “pie in the sky bye and bye.” This canard is, of course, unjustified because the Lord Jesus has told us, “Occupy till I come” (Luke 19:13), and we are also instructed: “And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (Colossians 3:23). A Christian could—and should—do a better job in his particular occupation than he would ever have done as a non-Christian. All honorable occupations come within the scope of God’s primeval dominion mandate (Genesis 1:26-28). “Whatsoever thy hand findeth to do, do it with thy might” (Ecclesiastes 9:10).

Nevertheless, there is a great feast day coming bye and bye, and indeed it will be a great blessing to be “called unto the marriage supper of the Lamb.” Presumably those who partake of this wonderful feast will be not only those who constitute His Bride but also others who are called to be guests at His wedding supper. Since the Holy City is also called “the bride, the Lamb’s wife,” and since it is inscribed with the names of both the “twelve tribes” of Israel and also of the “twelve apostles” (Revelation 21:9, 12, 14), it is clear that believers from both the pre-Christian and Christian ages will be there. They will all have responded to the Lord’s invitation and have had the right attitude of heart and life toward the will of the Bridegroom (Matthew 22:1-14; 25:1-13).

Whether some kind of heavenly pie will be served at the supper is doubtful, but it will surely be a time of great blessing. 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)

It may come as a surprise to some that both Old and New Testament believers are justified only by faith. In fact, four New Testament epistles base their arguments on justification by faith on two Old Testament passages, each quoted three times but with each one emphasizing a different aspect.

In our text, we see that Abraham was declared righteous because of his faith (i.e., belief, same word). This verse is quoted in Romans 4:3 in the midst of a formal argument on the just nature of God and the fact that we are “justified freely by his grace through the redemption that is in Christ Jesus” (Romans 3:24). Here, the emphasis is on counted. In Galatians 3:6, the word believed is emphasized, couched in the book dedicated to contrasting works and faith. “They which be of faith are blessed with faithful Abraham” (Galatians 3:9). The book of James was written to encourage believers to good works as evidence of their faith, and our text, quoted in James 2:23, emphasizes righteousness. “Faith without works is dead” (James 2:26).

The other Old Testament passage dealing with faith, which is also quoted three times in the New Testament, reads, “The just shall live by his faith” (Habakkuk 2:4). When used in Romans 1:17 just prior to the description of the evil lifestyles of the wicked (vv. 18-32), the emphasis seems to be on the word just. In Galatians 3:11, as noted above, the word faith is stressed. But in Hebrews 10:38, the author teaches that those who have been declared righteous by God live eternally by faith and will be able to cope with persecution (vv. 34-37).

Thus, the Old Testament doctrine that we are saved by faith in the work of God to solve our sin problem applies to every area of our lives and being, including our past sin, our present holy life and work, and our future eternal life. JDM

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

by Henry M. Morris, Ph.D.

“The LORD sitteth upon the flood; yea, the LORD sitteth King for ever. The LORD will give strength unto his people; the LORD will bless his people with peace.” (Psalm 29:10-11)

There are quite a few different Hebrew words that are translated “flood” in the Old Testament. The word in this passage (Hebrew mabbul), however, is unique in that it is only used elsewhere in the account of the Noahic Flood, thus indicating conclusively that the dramatic scenes described in this psalm occurred at the time of the great Flood.

There was never in all history such a time as that, when “the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Genesis 6:5). God therefore brought about “the end of all flesh” (v. 13)—no doubt millions, perhaps billions, of ungodly men and women—by the great mabbul.

In spite of the fact that nearly every culture around the globe (made up of descendants of the eight survivors of the Flood) remembers this terrible event in the form of “flood legends,” the very concept of God’s judgment on sin is so offensive to the natural mind that modern scholarship now even denies it as a fact of history.

Nevertheless, the epitaph of the antediluvian world is written in stone in the sedimentary rocks and fossil beds everywhere one looks all over the world. The greatest rebellion ever mounted against the world’s Creator by His creatures (both humans and fallen angels) was put down by God simply by His voice! “The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters” (Psalm 29:3).

In all the great turmoil of the Flood, Noah and the righteous remnant in the Ark were safe through it all. In every age, even in times of stress and danger, “the LORD will bless his people with peace.” HMM

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

by Henry M. Morris, Ph.D.

“For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” (James 1:23-25)

The Word of God is not a magic mirror, but if we seek real truths concerning ourselves, the biblical looking glass can bring great blessing. He who reads or hears the Word but does not believe or obey it is “a forgetful hearer” (v. 25) who is deceiving himself. It is these who merely “behold” themselves in the Word. The Greek word used here for “beholding” and “beholdeth” means “looking from a distance”—standing erect, as it were, while posing before the mirror. The man who “looketh into” the Word, on the other hand, “and continueth therein,” being an obedient doer of its work, is the one who receives eternal blessing. The Greek word here for “looketh” conveys the idea of intense scrutiny, requiring the one who is looking actually to stoop down in order to see. In fact, it is often translated “stoop down.”

As we allow the mirror of God’s Word to evaluate and correct our lives, “we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

Yet, this is only a token of what we can experience in the future. “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Corinthians 13:12). Now we can see ourselves in the written Word. When we see the living Word, “we shall be like him; for we shall see him as he is” (1 John 3:2). HMM

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

by John D. Morris, Ph.D.

“Come, ye children, hearken unto me: I will teach you the fear of the LORD.” (Psalm 34:11)

This psalm has been a source of great comfort and encouragement to many through the years. The first section (vv. 1-7) of this acrostic hymn (the first letter of each verse begins with successive letters of the 22-letter Hebrew alphabet) consists of the testimony of one who fears the Lord. The last section (vv. 16-22) describes the deliverance promised to those who do fear the Lord contrasted with the destinies of those who don’t. In the center section, David explains what it means to fear the Lord and invites all who read to fear God.

Here, the “fear of the LORD” is not so much an attitude as it is a life commitment. “What man is he that desireth life, and loveth many days, that he may see good?” (v. 12). A God-fearing man or woman desires a long life of ministry to others. “To die is gain” (Philippians 1:21), yes, but we should ask for lengthy opportunities to “see good.”

“Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:13). We know that the tongue is capable of incredible harm. The one who fears the Lord should be characterized by a lifestyle of guarded speech.

Not only is our speech to be free from evil, but we are to “depart from evil, and do good” (v. 14) in every area of life as well. Our life’s motive should be to “seek peace, and pursue it” (v. 14) Attaining peace may not be easy, but we should strive for it.

The results of such a lifestyle should be reward enough, but our gracious Lord promises even more: “The angel of the LORD encampeth round about them that fear him, and delivereth them” (v. 7).

“O fear the LORD, ye his saints: for there is no want to them that fear him” (Psalm 34:9). JDM

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

by Henry M. Morris, Ph.D.

“Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our LORD: neither be ye sorry; for the joy of the LORD is your strength.” (Nehemiah 8:10)

Jerusalem’s wall had been completed, God’s Word had been honored, and there was a great day of rejoicing. The real joy in the hearts of the people, however, was not their joy—it was the joy of the Lord. They rejoiced because He rejoiced, and they shared His joy.

The Lord’s joy is satisfied when His love is received and His purposes fulfilled. “The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing” (Zephaniah 3:17).

To attain His joy, He must first redeem from the penalty of sin and death those whom He had created in His own image. Therefore, He “for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Hebrews 12:2).

There will be a great day of rejoicing in the age to come when all the redeemed will be presented “faultless before the presence of His glory with exceeding joy” (Jude 1:24). Until that day, however, “there is joy in the presence of the angels of God over one sinner that repenteth” (Luke 15:10).

Joy is in the Lord’s heart whenever His saving grace is received by a believing sinner. That same joy is likewise experienced by each believer whose testimony of life and word brings such a sinner to God.

Jesus said, “These things have I spoken unto you, that my joy might remain in you, and that your joy might be full” (John 15:11). His joy is our joy, and the joy of the Lord is our strength. HMM

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

by Henry M. Morris, 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)

It is fascinating to learn that the Lord has a special reward for all those who “love his appearing.” The word “appearing” (Greek epiphaneia) can refer to either the first or second advent of Christ, depending on the context. Paul urges us to be “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:13). For “the appearing of our Saviour Jesus Christ…hath abolished death, and hath brought life and immortality to light” (2 Timothy 1:10).

Our text for the day obviously refers to His Second Coming “at that day,” exhorting us not only to look for but to love His appearing! At that great day, “the Lord, the righteous judge,” will award to those who have loved His appearing a special crown of righteousness. We have already received the imputed “gift of righteousness” (Romans 5:17) by His grace and have been “made the righteousness of God in him” (2 Corinthians 5:21), so this crown of righteousness somehow must be (as a wreath encircling the head of a victor in a race) an enveloping glow of divine appreciation for a godly life lived in daily anticipation of the Lord’s return.

The apostle John beautifully expressed the way in which such a life, loving Christ’s coming, produces a growing righteousness now and perfected righteousness then. “And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming….We know that, when he shall appear, 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 2:28; 3:2-3). HMM

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

by John D. Morris, Ph.D.

“Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” (Matthew 11:28-29)

There are many types of burdens we may try to carry. Consider the burdens of sorrow, pain, grief, fear, worry, and— above all—sin that plague us. In today’s text, Christ promises hope for the “heavy laden” if we will but come to Him and accept His gracious offer of salvation and cleansing. He will either remove the burden, lighten it, or give us strength to bear it, whichever is best. His offer of rest includes inward peace even in times of trouble here, and perfect peace hereafter.

It may sound paradoxical, but we can actually lighten our load by taking up His “yoke.” “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24). In our text, Christ said we are to learn of Him, thus emulating His meekness and lowliness in heart as we carry our cross. If we accept His yoke in humility because of our love for Him, we can endure every hardship and bear every burden with hope and patience.

Even though we are children of the King, we still have work to do. It has always been so, for even sinless Adam and Eve were responsible for tending the Garden of Eden (Genesis 2:15). God knew that idleness and lack of responsibility were improper. Likewise, in the future we will have responsibilities given to us according to the handling of our responsibilities in this life (Matthew 25:21). We may be coregents of the kingdom (Revelation 20:6), but we will still have our responsibilities.

The burdens He gives us now are not oppressive, but with His help, and with the proper attitude, His yoke is easy and His burden is light. It is a “rest” to work for Him. JDM

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

by Henry M. Morris, Ph.D.

“Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?” (Jeremiah 23:29)

One of the most picturesque of the figures used to describe the Holy Scriptures is that of the hammer striking and shattering a rock. In this text, however, the “rock” is literally a mighty rock mountain.

Furthermore, the effect of the hammer is to “break in pieces.” This phrase actually is a single Hebrew word that normally means “disperse” or “scatter abroad,” usually used in describing the worldwide dispersion of the children of Israel. It was used even earlier for the first dispersion at Babel: “So the LORD scattered them abroad from thence upon the face of all the earth” (Genesis 11:8). Perhaps most significantly of all, it is used in the prophecy of Zechariah 13:7: “Smite the shepherd, and the sheep shall be scattered.”

This verse was quoted by the Lord Jesus just after the last supper and applied to Himself: “All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad” (Matthew 26:31). Combining all these themes, our text really seems to be saying, “Is not my word like a mighty hammer from heaven that shatters the great mountain and scatters it abroad?”

Our text is inserted in the midst of a stinging rebuke by Jeremiah of Israel’s false prophets, contrasting their lies with the mighty power of God’s true Word. Perhaps it is also a parable of the living Word, who is also the great Rock of ages as well as the loving Shepherd. When the Rock was shattered, the living stones were ejected from the Rock. The sheep that were thus scattered from the Shepherd became the spreading fire of the written Word, and “they that were scattered abroad went every where preaching the word” (Acts 8:4). HMM

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

by John D. Morris, Ph.D.

“And when they were come in, they went up into an upper room….These all continued with one accord in prayer and supplication.” (Acts 1:13-14)

What a myriad of thoughts must have been swirling through the believers’ heads as they walked back to Jerusalem after Christ ascended into heaven. They had many enemies in Jerusalem, but they walked fearlessly because He who claimed “all power is given unto me in heaven and in earth” (Matthew 28:18) promised that “I am with you always, even unto the end of the world” (v. 20). They obediently assembled in “an upper room” (literally “the” upper room) to wait and pray.

Notice who is present. The list includes the 11 remaining disciples, reassembled after scattering. Peter, who had denied the Lord, had gained sweet forgiveness; doubting Thomas had his skepticisms answered; and John was there, the “disciple whom Jesus loved.” But even he had deserted his Lord in the garden as the soldiers came.

Mary, the mother of Jesus, was there. She had raised Him as a completely loving and obedient child only to see Him ridiculed and opposed. She anguished as only a mother could, seeing Him hanging on the tree, but her anguish had been quelled. At least two of her other sons were there, presumably New Testament authors James and Jude. Earlier, they had scoffed, but now they understood. Other women were also present, those who were the last ones at the cross and the first to see Him once the tomb had yielded up its dead. The entire group can be pictured as a trophy of His grace, mercy, and forgiveness.

They gathered together in perfect “accord,” a common bond of faith and purpose, praying and petitioning God for His will and power. Might we not see many examples for our lives and prayers in these verses? JDM

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

by Henry M. Morris III, D.Min.

“For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.” (Matthew 25:14)

Several kingdom parables in the New Testament provide glimpses into two major principles: God’s provision and our management of His wealth.

In the parable of the talents found in Matthew, the “talents” (money) belong to the “lord of those servants” (Matthew 25:19), and he gave to “every man according to his several ability” (Matthew 25:15). Each steward had the master’s confidence and trust, and success of enterprise depended upon the servant’s productivity. Each steward received varied amounts of resources according to the master, and the reward was based on faithful use of those resources.

Luke’s parallel account (Luke 19:13-27) focused on the percent of return. In both cases, the stewards were essentially asked, “What did you do with what you were given?” Each had enormous freedom in his management and the opportunity to demonstrate his capabilities.

God funds His work through His people. The funding of the tabernacle building project (Exodus 35) is a good example. The Israelites were recently freed slaves who had all been given gold by the Egyptians until there was more than enough.

The funding of the temple during David’s reign (1 Chronicles 28 and 29) is another excellent example. The leaders gave vast amounts of wealth and building materials, setting an example for the rest of the nation. Though they did not actually build it, they had the vision for it, and their children eventually did it. God provides to meet critical needs, sometimes through the miraculous giving of His willing people. HMM III

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

by Henry M. Morris III, D.Min.

“The earth is the LORD’s, and the fulness thereof; the world, and they that dwell therein.” (Psalm 24:1)

The doctrine of creation is not merely a “scientific” debate. The opposite concepts of natural and evolutionary development versus the fiat creation of an omnipotent, omniscient, and transcendent Being impact every facet of our worldview. God owns the earth; He is its Creator (Genesis 1:1; Psalm 24:1-2; Revelation 4:11; and hundreds of other passages throughout the Bible).

Christians who revere the biblical revelation of God are not to be in conflict with this most basic of all doctrines. God owns the living creatures that inhabit the earth (Psalm 50:10). He owns the metals that establish monetary value in the earth (Haggai 2:8). He claims ownership over our bodies (1 Corinthians 6:19). He even states ownership of our very souls (Ezekiel 18:4). Nothing is excluded from the sphere of His ownership and kingship (1 Chronicles 29:11-12; Isaiah 45:12; Colossians 1:16-17). And we are to manage God’s resources as stewards of the Owner.

Lucifer’s error was that he thought he could become like the Owner, usurping all the rights and privileges of the Creator (Isaiah 14:12-14). Israel’s error was similar; they behaved as if their possessions were their own property (Malachi 3:8-10). The prodigal son claimed for himself the right of ownership and treated the money as if it were his own (Luke 15:12-14). The unfaithful steward made no effort to be productive (Matthew 25:24).

We have been delegated authority over the creation itself (Genesis 1:28), are required to be faithful with the “mysteries of God” (1 Corinthians 4:1-2), and are expected to administer “the manifold grace of God” (1 Peter 4:10). May God preserve us from self-serving stewardship. HMM III

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