by Henry M. Morris, Ph.D.

“For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called.” (1 Corinthians 1:26)

For the most part, the rich and famous of this world, the wise and powerful, have looked down on the followers of Christ and the Scriptures. This seems increasingly true today, and many believers have been led to make compromises as a result. Rather than being discouraged by the intellectual snobbery of educated and powerful unbelievers, however, we should rejoice in this further proof of the prophetic inspiration of the Holy Scriptures.

This passage is, in fact, a remarkably fulfilled prophecy, true for almost 2,000 years. Christians have founded great universities to train people in God’s truth, only to see them taken over, one after another, by the ungodly leaders of this present world. Missionaries have carried the gospel to heathen lands, only to be superseded by wealth-seeking materialists who exploit and subvert their converts.

Paul did not say “not any,” of course, but “not many.” God always has raised up a few brilliant or powerful men (such as Paul himself) who have devoted their abilities and influence to the Lord and His Word, but these have been the exception. There have been a few godly kings and generals, a few Christ-honoring artists and musicians of great talent, but they are far outnumbered by the others.

But we must remember that God said long ago that was the way it would be. “God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in His presence” (1 Corinthians 1:27–29). HMM

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

by John D. Morris, Ph.D.

“For we know that the whole creation groaneth and travaileth in pain together until now.” (Romans 8:22)

Sometimes we don’t get to see the results of our work or choices soon enough to suit us. But on one occasion, a man’s choice and resulting action were given immediate attention, and the effects of that attention even now rule the universe.

“And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat” (Genesis 3:6).

The result of Adam’s deliberate sin—“Adam was not deceived, but the woman being deceived was in the transgression” (1 Timothy 2:14)—was immediate and total punishment upon Adam and Eve, and through them on all humanity (Genesis 3:14–19). “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12). “For the creature [or ‘creation’] was made subject to vanity [that is, ‘futility’], not willingly, but by reason of him who hath subjected the same in hope” (8:20).

This “bondage of corruption” (v. 21) placed upon the entire creation, now known to science as the second law of thermodynamics, is known to all of us as the basic tendency of life. Everything is in the process of death and decay. This law will one day be removed; but until then, we, like the groaning, travailing creation of our text, “groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (v. 23).

Although we recognize now that “the wages of sin is death,” we can be very thankful that the story doesn’t end there, for “the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23). JDM

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

by Henry M. Morris, Ph.D.

“And all thy children shall be taught of the LORD; and great shall be the peace of thy children.” (Isaiah 54:13)

This verse has its primary fulfillment still in the future. Nevertheless, it states a basic principle that is always valid and is especially relevant on Father’s Day. The greatest honor that children can bestow on a father is a solid Christian character of their own, but that must first be his own gift to them. Before sons and daughters can experience real peace of soul, they must first be taught of the Lord themselves. The heavenly Father has delegated this responsibility first of all to human fathers.

The classic example is Abraham, “the father of all them that believe” (Romans 4:11). God’s testimony concerning Abraham was this: “For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment” (Genesis 18:19). This is the first reference in Scripture to the training of children, and it is significant that it stresses paternal instruction in the things of God. Furthermore, the instruction should be diligent and continual: “When thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up” (Deuteronomy 6:7).

The classic New Testament teaching on child training has the same message: “Ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord” (Ephesians 6:4).

Instead of wrath, fathers should bring peace, as our text suggests. Great shall be our children’s peace when they know the Lord and keep His ways. Great, also, is the joy of a godly father when he sees the blessing of the Lord on his children and then on his grandchildren. “Children’s children are the crown of old men; and the glory of children are their fathers” (Proverbs 17:6). HMM

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

by Henry M. Morris III, D.Min.

“That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:10–11)

Often this passage is thought of as an admission by all sentient beings of the deity of the Lord Jesus—and it certainly is that. There surely will come a point in time in which “every thing that hath breath” will praise the Lord (Psalm 150:6). Those of us who are the twice-born will do so with great joy. Those who have chosen to reject the gospel will also do so—but with overwhelming terror (Proverbs 1:27).

However, the foundational passage from which the New Testament quotes, and by which it twice applies the event, is found in Isaiah 45:22–23: “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear.”

Our verse today applies the Isaiah passage to the great final judgment referred to in Revelation 20. Other insights in Revelation cite some of the songs we may sing and something of the ceremonies and pageantry associated with the celebration of Christ’s formal assumption of His role as king.

The first New Testament quotation of Isaiah 45:23 is in Romans 14:11–12. Here, Paul applies the judgment to an open report of our deeds: “So then every one of us shall give account of himself to God.” Surely this broader sight should strengthen our resolve to “please him who hath chosen him to be a soldier” (2 Timothy 2:4). HMM III

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

by Henry M. Morris III, D.Min.

“Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” (Philippians 2:9–10)

While the role of the Lord Jesus appears somewhat subdued in the Old Testament, it dominates the New Testament. The Hebrew equivalent of “Jesus” appears only 13 times as “saviour.” The Greek text explodes with over 960 verses either recording statements made by Jesus or proclaiming Him as Lord and King.

King David declared, “Blessed be his glorious name for ever: and let the whole earth be filled with his glory” (Psalm 72:19). And, of course, the great “name” passage in Isaiah 9:6 amplifies the many aspects of the “child” whose “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”

The title “Son of man” is used 89 times, while “Son of God” is used 53 times. The majestic name of “Lord of lords, and King of kings” is used only three times in the New Testament: twice in the closing book (Revelation 17:14; 19:16) and once in Paul’s moving benediction: “Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen” (1 Timothy 6:15–16).

Since the New Testament emphasizes the ultimate kingship of our Lord Jesus, we can understand that the dominant name cited nearly 250 times in the Old Testament (“LORD of hosts”) refers to the Ruler of heaven, the Lord Jesus (Malachi 3:17). HMM III

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

by Henry M. Morris III, D.Min.

“And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” (Philippians 2:8)

The only begotten Son of God substituted Himself for all humanity to save them from the righteous judgment of the holy Creator.

Jesus made Himself “in fashion as a man,” which therefore made it possible for Him to humble Himself and become obedient to the death that had been ordained for Him prior to the very foundation of the world (1 Peter 1:20).

Perhaps it is too much to suggest that Jesus “woke up” when He “found” Himself in Mary’s womb, but it is certain that He “increased in wisdom” as He grew in “stature” (Luke 2:52). Basically, because He “became” human, He experienced the normal increase in awareness and experience that all of us do.

The difference was, obviously, that He “humbled” Himself, even though He “was in all points tempted like as we are, yet without sin” (Hebrews 4:15). Christ’s sinless behavior could have easily “exalted” Him as His wisdom and miracles became known throughout Israel. Indeed, many tried to make Him king.

Isaiah prophetically records the mindset of the Lord many years before He actually entered Jerusalem: “I set my face like a flint” (Isaiah 50:7). Later, Jesus told His disciples, “I have a baptism to be baptized with; and how am I straitened till it be accomplished!” (Luke 12:50).

Finally, the obedience of our Lord Jesus, understood fully and deeply at Gethsemane, was fully accomplished, “even the death of the cross.” May our hearts never forget or tire of these great truths. HMM III

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

by Henry M. Morris, Ph.D.

“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” (Romans 12:1–2)

For those who would know God’s will for their lives, these verses provide the definitive answer. The key is sacrifice, not conformity. It is paradoxical but wonderfully true that real living is dying—dying to the world and living unto Christ! This great theme is emphasized repeatedly throughout the New Testament (Galatians 2:20, etc.).

Whether paradoxical or not, the principle of sacrificial living for Christ is eminently reasonable service! “Reasonable” is the Greek logikos, from which we derive our word “logical.” “Service” is the Greek latreia, referring to service as a priest. We have been made “an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). It is perfectly logical that we render such lifelong service to the great Friend who laid down His life for us in order to take away our sins and give us everlasting life with Him in the ages to come.

It is also logical that we should not conform our lives to the standards of this present evil world. Why should we imitate this world’s materialism or humanism, in dress or music or morals or anything else? We have far higher and more lasting standards, guided by the Word of God and by minds renewed in Christ.

Our minds once were “blinded” by “the god of this world” (2 Corinthians 4:4), but now they can be guided by “the mind of the Lord” (Romans 11:34; 1 Corinthians 2:16). Here is the key to knowing that good and acceptable and perfect will of God! HMM

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

by Henry M. Morris III, D.Min.

“Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.” (Philippians 2:5–7)

“Great is the mystery of godliness,” Paul exclaimed as he summarized the incarnation (1 Timothy 3:16). No mere words, even those inspired by God Himself, can completely express what transpired when “the Word was made flesh” (John 1:14). There are, however, a few clues in this marvelous Philippians passage.

The choice of the Greek word morphe to express what Jesus possessed prior to His becoming the God-man is important. This “form” of God is not the Greek word that one would choose to express the visible or outward shape—that word would be schema. Morphe emphasizes the character, the being, that makes the being what it is.

Interestingly, morphe is also used to tell us that Jesus took on the “form” of a servant: “[He] made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Philippians 2:7). Jesus “voided” the morphe that He rightfully possessed as God and “received” (passive) the morphe of a servant or slave (doulos). Then, “in the likeness [homoioma, similitude] of men,” He came to be [ginomai, to come into existence].

We may never fully understand what transpired in the councils of Triune eternity. But this we can know and believe: Jesus became man for men, and He alone saves us from our sin and grants us eternal life. HMM III

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

by John D. Morris, Ph.D.

“And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:11)

Throughout the New Testament, there are three names that are primarily used for the Son of God: Jesus, Christ, and Lord. The name Jesus, meaning “Jehovah is the Savior,” is His human name, linking Him with humanity, whom He came to save. Christ, meaning “anointed,” is His Messianic name, linking Him with the prophecy that He came to fulfill. The New Testament equivalent to the Hebrew word Jehovah is the word “Lord,” linking Him with deity, whom He came to represent and reveal and to whom is due homage.

These three names have a chronological emphasis, for until His crucifixion He was known primarily as Jesus, but after His resurrection and ascension He was preeminent as Christ. When He returns, it will be as Lord to reign. To be sure, there is overlap, for He is simultaneously all three and has been throughout history. But the general pattern is clear.

The three names also indicate His threefold office and work. “Jesus” suggests His career as a prophet, teaching men the truth, while “Christ” suggests His priesthood, atoning for sin, and “Lord” His kingship, ruling over men. Mankind’s relationship and responsibility to Him follow this same pattern: obey Him as prophet, have faith in Him as priest, and surrender to Him as king.

There is no effort on the part of the Scripture writers to separate these names into different individuals, for on many if not most occasions, two or three of the names are combined, showing that these three names reference one and the same person. “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36). JDM

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

by Henry M. Morris, Ph.D.

“In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.” (Proverbs 10:19)

The book of Proverbs has much wise counsel concerning the use of the tongue. It contains, for example, no less than 27 sober warnings against speaking lies! There are also at least eight condemnations of gossiping, such as “A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter” (11:13).

Then there are warnings against using the tongue to criticize, slander, or hurt. A good example is in 12:18: “There is that speaketh like the piercings of a sword: but the tongue of the wise is health.” And 18:8 says, “The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.”

Too much talking is also dangerous, as our text for the day points out, for it often results in sin. In this connection, one of the most picturesque proverbs is the following: “A continual dropping in a very rainy day and a contentious woman are alike” (27:15). The virtues of silence are graphically pointed out in 17:27–28: “He that hath knowledge spareth his words . . . . Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.”

Similarly, there are many promised blessings to those who speak carefully and graciously: “A word fitly spoken is like apples of gold in pictures of silver” (25:11). “The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning” (16:21). “A wholesome tongue is a tree of life” (15:4). “The tongue of the just is as choice silver” (10:20). “A soft answer turneth away wrath” (15:1). “A word spoken in due season, how good is it!” (15:23).

May we, indeed, learn to make our speech like choice silver, apples of gold, and a tree of life! HMM

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

by Henry M. Morris, Ph.D.

“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.” (Matthew 7:15)

There are three Greek words translated “beware,” all of which stress watchfulness and potential danger. In a world under the control of Satan, there are many of his devices that can deceive and undermine the faith and life of the unwary Christian.

Our text cautions against false prophets who appear to be true prophets (or teachers, or pastors) but whose apparently spiritual teachings subvert biblical truth. John warns that “many false prophets are gone out into the world” (14:1), and Jesus said they “shall deceive many” (Matthew 24:11). Jesus also warned that His followers should “beware of . . . the doctrine of the Pharisees and of the Sadducees” (Matthew 16:12). These sects have their respective modern counterparts in the hypocrisy of legalists and the skepticism of liberals, both of which are destructive of true biblical faith and life.

Very relevant to today’s humanistic intellectualism is the warning of Colossians 2:8: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”

Finally, the apostle Peter says, “Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness” (2 Peter 3:17). In context, Peter is referring to those Christian brethren who have distorted the Scriptures in order to seek an accommodation with the naturalistic worldview of establishment intellectuals (2 Peter 3:3–6, 16). Thus, Peter, John, and Christ Himself urge us to be constantly wary. HMM

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

by Henry M. Morris, Ph.D.

“For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” (Isaiah 28:10)

The setting of this unusual passage is most sobering. Both the people and their priests in Israel’s northern kingdom (personified by “Ephraim”) were in gross rebellion and drunken disobedience to the Lord. They were even ridiculing God’s prophets who were trying to call them back, complaining that they were being treated like schoolchildren. In effect, they were saying, “Are you presuming to teach us as you would freshly weaned infants, going line by line, with rule after rule?”

Whereupon God replied that He would use people of another tongue to come in and teach them what they refused to learn from Him. These precepts He had been trying to teach them should have provided true rest and refreshment, but now learning these lessons would prove to be their undoing. What should have been a blessing to them would become their condemnation.

How desperately do modern Christians need to heed these same words! They profess to believe God’s Word, but they study it only superficially, compromise its doctrines, and disobey its instructions. “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God” (Hebrews 5:12). Most Christians of today, like the Corinthians of old, are still “babes in Christ” (1 Corinthians 3:1). Thus, it really is necessary for their teachers to bring the Word of God to them “precept upon precept, line upon line, little by little.” “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God” (Hebrews 6:1). HMM

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

by Henry M. Morris III, D.Min.

“Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.” (Philippians 2:3)

In this verse, Paul challenges us to refrain from any “strife” or “vainglory”—words that seem a bit stern in the colloquial terms of our day.

Eritheia is the Greek word for “strife”—a contentious political maneuvering for greater power. “Vainglory” is similar. It comes from the Greek word kenodoxia: an empty pride or groundless glory. Both are rather unpleasant descriptions of the foolish and sinful human behavior that is seen all too often among God’s people: “Let us not be desirous of vain glory, provoking one another, envying one another” (Galatians 5:26).

On the contrary, we are challenged to “esteem” the others in our fellowship as “better than” ourselves. The precise words in this instruction insist that we are to use deliberate and careful judgment in our evaluation of others in our relationships as being more excellent than what we have thought of ourselves.

Now, that goes against most of what we have been taught in our Western educational systems. Self-esteem is de rigueur in our schools, songs, movies, and television programs. In fact, “positive thinking” and “prosperity thinking” are very little more than self-esteem dressed up in religious terms.

In the biblical “body” analogy, we are told that “those members of the body, which we think to be less honourable, upon these we bestow more abundant honour . . . . [God has] given more abundant honour to that part which lacked” (1 Corinthians 12:23–24).

God thinks differently. We are told to think of each other like God thinks. HMM III

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

by Henry M. Morris, Ph.D.

“And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.” (Romans 5:11)

The Greek word for “atonement” in this verse is katallage, which everywhere else (some 10 times, either this word or its related forms) is translated “reconciliation” (or “reconciled” or “reconciling”). The connotation is full restoration to fellowship after long enmity and alienation.

The Hebrew word for “atonement” (kaphar, “covering”) occurs some 80 times in the Old Testament, over half of them in Leviticus. It normally referred to the covering of one’s sins by the shed blood of an innocent (and blemish-free) animal sacrifice.

Although this could provide some comfort to the sinner, there was little to be joyful about, since the covering was only temporary and the sins were still there. When Christ came, however, He became “the Lamb of God, which taketh away the sin of the world” (John 1:29). He “put away sin by the sacrifice of himself” (Hebrews 9:26).

Consequently, atonement (in the sense of a temporary covering) is never mentioned at all in the New Testament. Instead, we have been fully “reconciled to God by the death of his Son” (Romans 5:10). Thus, our text is really saying that we have real joy in God through Christ, “by whom we have now received the reconciliation”!

Our fellowship with our heavenly Father has been fully restored by the wonderful gift of eternal salvation through the work of Christ, “who was delivered for our offences, and was raised again for our justification” (Romans 4:25). And as we rejoice in the Lord, we must remember, too, that He “hath given to us the ministry of reconciliation,” so that we are “ambassadors for Christ,” beseeching others also to “be ye reconciled to God” (2 Corinthians 5:18, 20). HMM

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

by John D. Morris, Ph.D.

“Hear, O Israel: the LORD our God is one LORD: and thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.” (Deuteronomy 6:4–5)

As stated in the law, Deuteronomy 6:4–9 was to be recited by all Jews both morning and evening, for it contains God’s basic plan for passing on the message of God from generation to generation.

The primary teaching is contained in verse 4. There is only one God, indivisible, although in three persons. His divine uniqueness precludes the worship of any other deity. The response to this message is that we should love that God with our entire being. Jesus Christ recognized this as the first and greatest commandment (Mark 12:30), teaching that obedience to it fulfilled one’s duty to the entire law.

The message was so important that God even gave the mechanics for passing it on. In verse 6, we see that “these words, which I command thee this day, shall be in thine heart.” Each person, particularly parents (v. 7), needed to commit his heart to God’s commandments, statutes, and judgments (vv. 1–2).

Next, people had to commit themselves to raising up a godly heritage. “Thou shalt teach them diligently unto thy children” (v. 7). So children should first of all be taught verbally. Parents were also to dress in such a way that it reflected their commitment to the law of God (v. 8), and they were to place visual reminders of the law of God all around their homes so that the children were constantly reminded of the things of God (v. 9).

Christians need to discover the truth of this passage. We must not merely assume the godly teaching of our children but also actively cultivate it. At stake is not only the personal walk of our children but also the eternal message of God. JDM

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

by Henry M. Morris III, D.Min.

“Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.” (Philippians 2:2)

This emphatic command, along with the parallel terms, helps us understand the concept of thinking the same thing. “Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits” (Romans 12:16).

Such thinking also includes “having the same love.” There are two aspects of this love. First, the term itself (agape) demands that all of Christ’s disciples “love one another: for love is of God” (1 John 4:7). This is often repeated to born-again believers so that our love for each other is so obvious that “by this shall all men know that ye are my disciples” (John 13:35).

Godly love then produces “being of one accord.” This phrase is the translation of the Greek word sumpsuchos, which is a compound of the preposition most often translated “with” and the word for “soul.” Thus, the agape that we are to share results in a connection “with-soul” that binds the “like-mindedness” in agreement with the mind and spirit of the Creator God.

We are finally commanded to be of “one mind”—slightly different from the “likeminded” opening charge of Philippians 2:2. The initial words are auto phronete—“I think.” The last use is phronountes—“same (way of) thinking.”

The entire context of the opening verses of Philippians 2 is to think like Jesus Christ thinks. “Let this mind be in you which was in Christ Jesus” (Philippians 2:5). “Set your affection [phroneo] on things above, not on things on the earth” (Colossians 3:2). This kind of thinking must have God’s love and soul embedded in the very core of our heart, soul, mind, and strength. HMM III

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

by Henry M. Morris, Ph.D.

“I will praise thee with my whole heart: before the gods will I sing praise unto thee.” (Psalm 138:1)

When we sing or testify of our praise to God, it should not be perfunctory or repetitive rote praise. It should be sincere, wholehearted, personal praise. We should especially praise Him for revealing to us eternal truth in His inspired Word. Further, we should not hesitate to praise our true God, even amidst all the false gods of this world. As verse 2 says, He has magnified His Word above all His name! The Holy Scriptures are our greatest physical possession of all the things in this world, for they alone will “not pass away” (Matthew 24:35). His Word is “for ever . . . settled in heaven” (Psalm 119:89).

This phrase, “the whole heart,” occurs a number of times in the Bible, especially in the psalm of the Word, Psalm 119. Note the testimony of the psalmist in this great psalm.

1. “Blessed are they that keep his testimonies, and that seek him with the whole heart” (v. 2).
   2. “With my whole heart have I sought thee: O let me not wander from thy commandments” (v. 10).
   3. “Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart” (v. 34).
   4. “I entreated thy favor with my whole heart: be merciful unto me according to thy word” (v. 58).
   5. “The proud have forged a lie against me: but I will keep thy precepts with my whole heart” (v. 69).
   6. “I cried with my whole heart; hear me, O LORD: I will keep thy statutes” (v. 145).

Thus, we should “keep his testimonies” (v. 2), “keep thy law” (v. 34), “keep thy precepts” (v. 69), and “keep thy statutes” (v. 145) with our whole heart, for the good and sufficient reason that He is our Lord and has given us His eternal Word, magnified above all His name. HMM

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

by Henry M. Morris, Ph.D.

“So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel.” (Ezekiel 39:7)

This wonderful name of God, “the Holy One of Israel,” was often used during the days of the later kings of Judah. It occurs three times in the book of Psalms (Psalm 71:22; 78:41; 89:18) and then no less than 27 times in Isaiah. The name then occurs three more times (Jeremiah 50:29; 51:5; Ezekiel 39:7), with the final one being our text above (where the preposition is translated “in”). This unusual pattern perhaps reflects a divinely ordained design to suggest the Holy Trinity.

The strong emphasis on this particular name during the later period of Judah’s kingdom probably was because of the prevalent unholiness of the nation during those years, finally culminating in the captivity of Judah itself. God stressed again and again that He was the Holy One and that “ye shall be holy; for I am holy” (Leviticus 11:44).

This theme is prominent in most of the 33 passages where this majestic name is used, but it is especially emphasized in its final occurrence, as recorded in our text. The context of this latter passage is the prophesied invasion of Israel by “Gog, the land of Magog” who will “come up against my people of Israel . . . in the latter days” (Ezekiel 38:2, 16). At that time, says the Lord, “there shall be a great shaking in the land of Israel . . . and I will be known in the eyes of many nations, and they shall know that I am the LORD” (vv. 19, 23). Then at last, His people will never pollute His holy name anymore, and “the house of Israel shall know that I am the LORD their God from that day and forward. . . . I have poured out my spirit upon the house of Israel, saith the Lord GOD” (39:22, 29). HMM

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

by Brian Thomas, Ph.D.

“[God] hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” (Hebrews 1:2)

Hebrews exalts the Lord Jesus’ ownership of all things, including us. Scripture gives at least four reasons for this. First, the Son is the heir of all things (our text). That is, all things are destined to belong to Him. “The Father loveth the Son, and hath given all things into his hand” (John 3:35).

Second, Jesus created all things in conjunction with His Father and the Holy Spirit, as Genesis 1:26 shows. And the New Testament makes Christ’s creative activity crystal clear, saying, “In the beginning was the Word . . . . All things were made by him,” and “For by him were all things created, that are in heaven, and that are in earth, visible and invisible” (John 1:1, 3; Colossians 1:16).

Third, “[Jesus,] being the brightness of [God’s] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3). Thus, the Lord Jesus also has full rights over all creation because He sustains it continually. If His powerful word ceased to uphold it, all things would vanish.

Finally, Christ redeemed all of creation by His self-sacrifice, as though He did not already deserve it by right of inheritance, creation, and sustaining power. Moreover, His purging of our sins on the cross, and thus His right to all things by virtue of His sacrifice, was so perfectly completed that the Lord “sat down” (Hebrews 1:3).

He has done everything. The Lord Jesus has the right of inheritance, of creation, of sustenance, and of redemption over all things. Since He owns us four times over, what worship ought we to give Him? BDT

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

by Henry M. Morris, Ph.D.

“The secret of the LORD is with them that fear him; and he will shew them his covenant.” (Psalm 25:14)

This is an amazing promise. The word for “secret” means the “inner counsel,” evidently of the triune God Himself.

But how can those who fear the Lord really know the secret counsels of the Godhead? The answer can only be by divine revelation to God’s prophets. Thus, the prophet Amos affirms, “Surely the Lord GOD will do nothing, but [unless] he revealeth his secret unto his servants the prophets” (Amos 3:7).

When these ancient promises were given, however, much of God’s revelation, though already “settled in heaven” (Psalm 119:89), was still not revealed to men. Then Christ came and promised His disciples, “The Comforter, which is the Holy Ghost . . . shall teach you all things” (John 14:26).

“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son” (Hebrews 1:1–2). In addition to the 12 disciples, God then also called the apostle Paul, and through these men the Son conveyed to those who fear Him all the rest of His revelation. “By revelation he made known unto me the mystery; ( . . . whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Ephesians 3:3–5).

Finally, “the secret of the LORD” was completed in written form by John, the last of the apostles, with nothing else to be either added or deleted (Revelation 22:18–19), that “the mystery of God should be finished, as he hath declared to his servants the prophets” (Revelation 10:7). All we shall ever need to know of God’s eternal counsels is now available in the Holy Scriptures to all who desire to know them. HMM

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