by Henry M. Morris, Ph.D.

“And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof.” (Genesis 2:21)

This is the first of seven occurrences of the unusual term “deep sleep” (Hebrew tardema) in the Old Testament. In each case it seems to refer to a special state induced by the Lord Himself in order to convey an important revelation to, or through, the person experiencing it.

In Adam’s case, God made a bride for him during his deep sleep from whose seed would be born all the nations of the earth. “And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man” (v. 22). The covenant God made with Adam and Eve delegated dominion over the earth to their descendants.

The second deep sleep was that which “fell upon Abram” (Genesis 15:12) when God passed between the sacrificial animals and established His great covenant with him, promising that from his seed would be born the chosen nation. “And I will make of thee a great nation” (12:2). The Abrahamic covenant also delegated the central land of the earth to Isaac’s descendants (15:18-21) and promised that “in thee shall all families of the earth be blessed” (12:3).

But Adam was a type of Christ and Abraham was a type of Christ, and their deep sleeps prefigured His own deep sleep of death on the cross. There He became the last Adam and the promised seed, dying to give life to His great bride and living again to establish a holy nation of the redeemed, fulfilling all of God’s ancient covenants and instituting the eternal New Covenant in His own blood.

When Adam fell into a deep sleep, a bride was born; when Abraham fell into his deep sleep, a nation was born. But when Christ slept deeply in death on the cross and in the tomb, death and hell were judged, and a new world was born. HMM

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

by Henry M. Morris, Ph.D.

“Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.” (1 Corinthians 14:20)

The Christian life is entered by the new birth so that everyone who is genuinely born again must begin as a spiritual babe. “Except ye be converted, and become as little children,” said the Lord Jesus, “ye shall not enter into the kingdom of heaven” (Matthew 18:3).

Furthermore, they should continue to be as innocent children insofar as “malice” (Greek kakia, literally meaning “wickedness” or “evil”) is concerned. This is an attribute that should diminish, not grow, in a believer.

The sad truth, however, is that many born-again Christians remain spiritual babes in attributes that should characterize strong men and women of God. Paul equated the term “babes in Christ” with carnality, characterized by “envying, and strife, and divisions” (1 Corinthians 3:1, 3). Paul also speaks of those Christians as “children” who are “tossed to and fro, and carried about with every wind of doctrine” (Ephesians 4:14). He urges each one to be “speaking the truth in love,” so that we “may grow up into him [Christ] in all things” (Ephesians 4:15).

Spiritual growth, of course, can come only through spiritual food and spiritual exercise. “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter 2:2). “But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:14).

Christians should become mature, both in understanding and in behavior. The last reference to growth in the Bible applies to each Christian: “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). HMM

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

by Daryl Robbins

“He [Satan] was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” (John 8:44)

Satan loves to plant seeds of doubt into the minds of both believers and nonbelievers alike. Jesus warns in today’s passage that Satan is an old pro at lying, so to speak. He has been at it “from the beginning.”

The first example we see in the Bible of Satan’s lying is in Genesis 3:4. When tempting Eve to eat of the tree of the knowledge of good and evil, he says, “Ye shall not surely die.” Going back one chapter to Genesis 2:17, we see God’s original command concerning the tree: “But of the tree of the knowledge of good and evil, thou shall not eat of it: for in the day that thou eatest thereof thou shalt surely die.”

Notice that Satan removed the “not” from “thou shall not eat of it” and inserted it into “thou shalt surely die.” That change was enough to plant seeds of doubt into the minds of Adam and Eve, damaging their relationship with God and ultimately bringing about the Curse of the Fall on the earth and all mankind who would come after them.

Since we have the benefit of recorded Scripture to study and learn from, let’s be aware of Satan’s tactics to spread lies. We know one of Satan’s devices is to attack the validity of God’s Word. “Did God really say…?” seems to be the approach taken in this instance. Satan may also attack the accuracy of God’s Word, adding or removing words from the Holy Scripture to advance his deadly agenda.

Let’s be “vigilant” (1 Peter 5:8) and informed about the ways Satan attacks so we can stand strong in the faith, “for we are not ignorant of his devices” (2 Corinthians 2:11). DWR

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

by Henry M. Morris, Ph.D.

“For ye are dead, and your life is hid with Christ in God.” (Colossians 3:3)

There are three wonderful figures in the New Testament that depict the relationship of the individual believer to all other believers and to Christ Himself. Christians are like stones in a great building of which He is the foundation and cornerstone. They are little branches in the great vine, which is Christ. They are all members of the great body of which He is the head. In each case, they have been placed “with Christ,” and they derive all life and meaning from Him.

As a stone lying alone on the ground is useless and ugly, so would be a professing Christian who is not truly in Christ. But we, “as lively stones, are built up a spiritual house” (1 Peter 2:5) as “the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:19-22).

Similarly, a branch without its vine and roots is lifeless. Jesus said: “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5).

The members of a body are functionless without the head to direct them. “But now hath God set the members every one of them in the body, as it hath pleased him” (1 Corinthians 12:18), and it is intended that we “may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together…maketh increase of the body unto the edifying of itself in love” (Ephesians 4:15-16).

Outside of Christ, we are useless, lifeless, and without direction. In Him, we become a beautiful temple, a fruitful vine, and a strong body. HMM

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

by Henry M. Morris, Ph.D.

“And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.” (Acts 1:19)

Never was a tract of land more fittingly named than Aceldama, an Aramaic word meaning “field of blood,” for it had been purchased with blood money, “the price of blood” (Matthew 27:6). The purchaser had been Judas (through the “executors” of his estate, as it were, following his suicide), but the blood he sold to acquire the price of the field he had deemed “innocent blood.”

The miserable 30 shekels of silver that consummated this transaction was the price of a slave in ancient Israel (Exodus 21:32), but this slave was none other than God incarnate, so the 30 pieces of silver—the price set by the religious leaders of Israel—was the price for the sale of God.

The prophet Zechariah, more than 500 years before, had acted out a prophecy of these strange events: “So they weighed for my price thirty pieces of silver…a goodly price that I was prised at of them” (Zechariah 11:12-13). Next, according to both prophecy and fulfillment, this blood money was cast down in the temple and then used to buy the potter’s field (Zechariah 11:13; Matthew 27:5, 7-8).

These and many other such details in these accounts constitute a remarkable type and fulfillment of prophecy and thus a testimony of both divine inspiration and divine foreordination. But more than that, it is a striking picture of the price of our salvation, for the “field of blood” typifies the world (Matthew 13:38), and Christ is the man who, searching for “treasure hid in a field…selleth all that he hath, and buyeth that field” (Matthew 13:44). All that He had—the very blood of His life—was willingly shed that we, dead in sins and hidden in the world, might be “purchased with his own blood” (Acts 20:28). HMM

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

by Henry M. Morris, Ph.D.

“And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.” (Luke 4:5)

It is interesting that there are just three “moments” mentioned in the New Testament and that there are three different Greek words so translated, each used one time only in the Bible. Furthermore, each of these three “moments” is used in a context that anticipates the future.

First of all, Satan tempted Jesus by flashing before His eyes a vision of the whole world, offering it to Him immediately without His having to endure the cross if He would rule it for the devil. Here the Greek word for “moment” is stigme, meaning a “point,” like a period after a sentence. In an infinite “timeline,” it would be just a dot on the line, a “point” in time. Satan’s apparent dominion over this world is only a moment compared to eternity, and Jesus knew this was a poor bargain.

One day, in fact, He will return to reclaim the world from Satan. At that great day, “we shall all be changed, in a moment, in the twinkling of an eye” (1 Corinthians 15:51-52). In this passage, the unique word is atomos, meaning an indivisible particle. That is, in an “atom of time,” too instantaneous to measure, we shall be changed to be like Him in “his glorious body” (Philippians 3:21).

Right now, however, our bodies are weak and easily beset with pain and sickness. Nevertheless, we are assured that “our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17). The word here is parautika, referring specifically to the present moment. What we must endure “here and now” is so brief compared to the eternity “then and there” that it is not even “worthy to be compared with the glory which shall be revealed in us” (Romans 8:18). HMM

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

by Henry M. Morris, Ph.D.

“To know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” (Ephesians 3:19)

One of the great doctrines of Christianity is the doctrine of the indwelling Holy Spirit of God, who lives in the heart of each believer who trusts in Christ for salvation. “Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God?” (1 Corinthians 6:19).

At the same time, God is one God, so all three persons of the Godhead must, through the Spirit, likewise indwell the believer. Note Paul’s prayer for the believers in the Ephesian church (Ephesians 3:14-19).

“That he would grant you…to be strengthened with might by his Spirit in the inner man” (Ephesians 3:16). This request acknowledges the indwelling Spirit. Christ also prayed for this: “And I will pray the Father, and he shall give you another Comforter…the Spirit of truth…for he dwelleth with you, and shall be in you” (John 14:16-17).

“Christ may dwell in your hearts by faith” (Ephesians 3:17) that we might “know the love of Christ, which passeth knowledge” (v. 19). Here is the indwelling Son. This is also revealed in Galatians 2:20 (“Christ liveth in me”) and Colossians 1:27 (“Christ in you, the hope of glory”).

“That ye might be filled with all the fulness of God” (Ephesians 3:19). This can only refer to the indwelling Father, as well as the entire tri-unity of the Godhead. Can this indwelling be ours? Note also that the entire prayer was addressed in the first place to “the Father of our Lord Jesus Christ” (Ephesians 3:14). This, likewise, is a reflection of Christ’s promise: “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23). “Filled with all the fulness of God!” What a wonderful privilege—and responsibility—is ours. HMM

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

by Henry M. Morris, Ph.D.

“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” (Ephesians 2:10)

The word “poem” is derived from the Greek poiema. Used only twice in the New Testament, it refers to two great works of God Himself. Thus, God is the divine poet who has created two great masterpieces—artistic creations of marvelous intricacy and surpassing beauty.

The first is the entire physical universe: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Romans 1:20). In this key verse, poiema is translated “things that are made.” Everything in the universe, animate and inanimate, constitutes a marvelous product of God’s creative forethought and inventive skill. If a beautiful poem requires a poet to create it, so much the more does the complex cosmic poem of the universe demand a great poet of consummate wisdom and infinite power. The rejection of the poet and the message of the poem not only leaves one “without excuse” (v. 20) but also facing “the wrath of God” (v. 18).

Yet an even more amazing poem is the work of transforming redemption accomplished in a lost soul saved by grace through faith (Ephesians 2:8). For then it is we, ourselves, who become His poem! This also is a great creative masterpiece, for “we are his workmanship [same word, Greek poiema], created in Christ Jesus unto good works.” A life once dead in sin, now born again and walking in good works—this is God’s greatest poetic masterpiece of all!

Both the mighty universe and the soul made new in Christ are special creations of God, and both manifest His greatness and His love. “Thanks be unto God for his unspeakable gift” (2 Corinthians 9:15) of grace. HMM

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

by Brian Thomas, Ph.D.

“And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith.” (Philippians 1:25)

Bible expositors often call Philippians “the joy book.” In it, Paul mentions “joy” or “rejoice” 14 times—all while he was imprisoned! Paul certainly found his source of joy from way outside his circumstances. He also mentioned “mind” seven times. This might suggest that the key to joy lies in how we choose to think. The epistle offers three key mindsets that should bring believers joy.

The first mindset is unity. “Stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27). In particular, our mindset should unify around the gospel—the good news that a holy God saves vile sinners who repent and trust His only Son Jesus, the resurrected One.

The second mindset that sets us up for joy is humility. “Let this mind be in you, which was also in Christ Jesus,” who “took upon him the form of a servant” and “humbled himself” (Philippians 2:5, 7-8). For how can we lose joy when we’ve already dropped our desire to have things our way? Instead, “in lowliness of mind let each esteem other better than themselves” (v. 3).

The last mindset is to “count all things but loss for the excellency of the knowledge of Christ Jesus my Lord” (Philippians 3:8). When we sever ties with the things of this world—whether bank accounts, the praises of men, or entitlement to happiness—then we clear enough clutter from our minds that simply knowing the Lord takes over. Unity in the gospel, humility in service, and detachment from worldly things bring peace that “surpasses all understanding” (Philippians 4:7). BDT

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

by Henry M. Morris, Ph.D.

“Ye are the light of the world. A city that is set on an hill cannot be hid.” (Matthew 5:14)

Cities in ancient times were often built on a hill, and this was especially important for those six cities in Israel that had been designated as cities of refuge. They were located, geographically, so that no one in Israel was more than a day’s journey from one of them—accessible to all who might need to flee to one for refuge some day. These were designated as havens, “that the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood” (Joshua 20:3).

“And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah. And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh” (Joshua 20:7-8). The first three cities are specifically said to be on mountains. On the east of Jordan, Ramoth was on Mount Gilead, Golan on the Golan Heights east of the Sea of Galilee, and Bezer apparently on the high tablelands east of the Dead Sea. Thus, all could be seen from a great distance, even at night, by their watch fires. Their strategic locations were a comfort to the accidental killer as he fled for his life from an avenger of blood.

The cities of refuge were a type of Christ, to whom we “have fled for refuge to lay hold upon the hope set before us” (Hebrews 6:18). He is, to us, a strong city set on a hill, ready to receive all who come to Him in faith. He called Himself “the light of the world” (John 8:12), but then He also said that those who now have His light must also serve as lights—as cities on a hill—that those who see them may “glorify [their] Father which is in heaven” (Matthew 5:16). HMM

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

by Henry M. Morris, Ph.D.

“But from the beginning of the creation God made them male and female.” (Mark 10:6)

These words of the Lord Jesus Christ ought to settle once and for all, for those who take His words seriously, the controversial question of the age of the earth. The earth was created essentially at the same time as the creation of Adam and Eve. Christ was quoting from Genesis 1:27: “male and female created He them.” This greatest of God’s creative works was “from the beginning of the creation,” not 13 billion years after the beginning of the creation, as modern old-earth advocates allege.

One can understand why atheists believe in evolution and an almost infinitely old universe, for they really have no other alternative. One who believes in a personal God, on the other hand, only dishonors God if he believes such humanistic speculations rather than God’s Word. The great ages assumed by evolutionary geologists supposedly involved billions of years of suffering and dying by billions of animals before man ever evolved. God is omniscient and omnipotent, as well as loving and merciful, and He would never do anything like this. Surely this would have been the most inefficient, wasteful, and cruel method that ever could have been devised for “creating” human beings. Since man’s creation was the pinnacle of God’s creation, there is no conceivable reason why He would waste billions of years in such a meaningless charade as this before getting to the point.

In fact, the only reason He took six days instead of an instant of time was to model a pattern for man’s workweek (Exodus 20:8-11). In fact, the Lord Jesus Christ was not only a creationist but was Himself the Creator of all things (John 1:3; Colossians 1:16; etc.). Therefore, He is the best possible witness as to when He created man and woman, and He said it was “from the beginning of the creation”! HMM

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

by John D. Morris, Ph.D.

“For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” (Romans 8:38-39)

The final verse of the majestic hymn “I Am His, and He Is Mine” focuses on the unending love between the believer and God. As we read in our text, nothing can “separate us from the love of God.”

His forever, only His—Who the Lord and me shall part?
Ah, with what a rest of bliss Christ can fill the loving heart!
Heav’n and earth may fade and flee, First-born light in gloom decline,
But while God and I shall be, I am His and He is mine.

Resting in such supernatural love, which lasts forever, begets peace and rest even now. Our Savior beckons, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28). Aspects of our present life may be temporary, but His love lasts forever. “The heavens shall vanish away like smoke, and the earth shall wax old like a garment,…but my salvation shall be forever” (Isaiah 51:6). “And even to your old age I am he; and even to hoar [gray] hairs will I carry you” (Isaiah 46:4).

Consider the last line in the hymn. “But while God and I shall be, I am His and He is mine.” As long as either God or the individual remains, their love will last. “But the LORD shall endure for ever” (Psalm 9:7). “He hath said, I will never leave thee, nor forsake thee” (Hebrews 13:5). Thus, the Christian “will dwell in the house of the LORD for ever” (Psalm 23:6). “I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (John 10:27-28). JDM

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

by John D. Morris, Ph.D.

“The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee.” (Deuteronomy 33:27)

The third verse of “I Am His, and He Is Mine” recalls former times of alarm, fear, and doubt but testifies of the rest and peace in God’s love, cradled in the “everlasting arms” of the Savior.

Things that once were wild alarms Cannot now disturb my rest;
Closed in everlasting arms, Pillowed on the loving breast!
O to lie forever here, Doubt and care and self resign,
While He whispers in my ear—I am His and He is mine.

This verse reminds us of the evening when Jesus and His disciples were in a boat and a violent storm arose. They awoke Jesus from His sleep and cried, “Master, carest thou not that we perish?” (Mark 4:38). Of course Jesus cared, for He loved them. So “he arose, and rebuked the wind, and said unto the sea, Peace, be still” (v. 39). To His disciples, He said, “Why are ye so fearful? How is it that ye have no faith?” (v. 40). The time would come when they would need that faith and peace. They would learn to rest in His loving care.

The song also reminds us of the special loving relationship between Jesus and the disciple John. “Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved” (John 13:23). A deep intimacy with Him was John’s and can be ours if we will only pillow our head on Him. No passage expresses that intimacy as well as the Song of Solomon, using the analogy of husband and wife to reflect the self-sacrificing love between our Lord and His children. “I am my beloved’s, and my beloved is mine” (Song of Solomon 6:3). The affairs of this life interrupt our times of intimacy with Him, but there will be a day when we will “ever be with the Lord” (1 Thessalonians 4:17). JDM

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

by John D. Morris, Ph.D.

“And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food.” (Genesis 2:8-9)

Everything in the garden of Eden was prepared for man’s enjoyment. In the time between creation and the Curse, Adam and Eve no doubt fully enjoyed the vegetation (Genesis 2:5, 9, 15-16), the animals (vv. 19-20), the atmosphere and the weather (vv. 5-6), the rivers and the raw materials (vv. 10-14), each other (vv. 18, 21-25), and fellowship with God (3:8). But soon they rebelled and were driven from the beautiful garden (3:24). Ever since, mankind’s ability to enjoy creation has been somewhat shackled, for creation was distorted by sin, and the eyes of each one of us have become dull. The second verse of the well-loved hymn “I Am His, and He Is Mine” describes a partial reopening of the eyes of a believer upon salvation as a love gift from our Lord.

Heav’n above is softer blue, Earth around is sweeter green;
Something lives in ev’ry hue Christless eyes have never seen!
Birds with gladder songs o’erflow, Flowers with deeper beauties shine,
Since I know, as now I know, I am His and He is mine.

In His abundant love for His children, our Lord promises to supply all our needs once again. “Why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these” (Matthew 6:28-29). Creation’s beauty waits to thrill us and instruct us. Our loving Father wills it so. But creation will be fully restored soon, and “the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing” (Isaiah 35:1-2). He beckons us to join Him in His kingdom. JDM

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

by Henry M. Morris, Ph.D.

“But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.” (Psalm 5:11)

It may seem strange to think of rejoicing as a Christian duty, but the Scriptures do contain many commands to rejoice, and many of these are given in circumstances of grief or danger, as is the case of today’s beautiful verse.

Paul wrote from a Roman dungeon, “Rejoice in the Lord always: and again I say, Rejoice” (Philippians 4:4). In the upper room the night before He was to die on a cross, the Lord Jesus said to His disciples, “These things have I spoken unto you, that my joy might remain in you, and that your joy might be full” (John 15:11). And then He said, “They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service” (John 16:2). But then He said again, “Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full” (John 16:24).

If David could rejoice while fleeing from murderous enemies, if Paul could rejoice while chained unjustly in a Roman prison, if the disciples could experience fullness of joy while facing martyrdom, and if the Lord Himself “for the joy that was set before him endured the cross, despising the shame” (Hebrews 12:2), then our Christian duty of rejoicing in all circumstances may not be such an unseemly command after all.

We can rejoice, as our text reminds us, “because thou defendest them.” Furthermore, He Himself provides the joy, for “the fruit of the Spirit is…joy” (Galatians 5:22). It is not that the Christian will never know sorrow, for Christ Himself was “a man of sorrows” (Isaiah 53:3). But He also was a man of joy, and in Him we can be like Him—“as sorrowful, yet alway rejoicing” (2 Corinthians 6:10). HMM

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

by Michael J. Stamp

“Jesus wept.” (John 11:35)

This two-word verse is packed with meaning. Jesus hears his close friend Lazarus is quite ill, and Lazarus’ sisters, Mary and Martha, urgently send for Jesus. But Jesus waits two days before journeying to Bethany to see them, and Lazarus dies.

Jesus arrives at the tomb with the grieving sisters. His heart breaks for his friends, and He weeps with them (John 11:35). This is astonishing considering that Jesus raises Lazarus from the dead only moments later.

Why would the Son of God openly weep while knowing He was about to restore Lazarus to life? The answer is clear: Jesus loves us. The depth of His compassion is beyond comprehension. In Matthew 11:29, Jesus, our all-powerful Creator and Redeemer, describes His own character, telling us He is “meek and lowly in heart.”

Jesus’ love for us today is no less than His love for those three siblings. He empathizes with us when we struggle under the burdens of this broken Earth (Hebrews 4:15), and He mourns with us when we grieve.

No doubt Jesus’ resurrection miracle instantly changed Mary’s and Martha’s tears of grief into tears of unspeakably great joy. This miracle was a clear sign of Jesus’ own upcoming resurrection and His absolute power over creation and even death.

On the last day, when we meet Jesus face to face, we will be overcome with joy, and Jesus will enfold us in His arms, the same arms that have held us from the moment of our conception, and welcome us home to the place He’s prepared for us (John 14:3). “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain….Behold, I make all things new” (Revelation 21:4-5). MJS

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

by Henry M. Morris, Ph.D.

“And my spirit hath rejoiced in God my Saviour.” (Luke 1:47)

One of the most wonderful titles of the Lord Jesus Christ is that of Savior. This word (Greek soter, from which is derived our theological term “soteriology,” the study of salvation) occurs 24 times in the New Testament and is applied only to Christ, “for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

It occurs first of all on the lips of the virgin Mary in our text above when she realized that she had been chosen to be the mother of the Savior. It is significant that this first use of soter recognizes that our Savior can be none other than God Himself—“God my Savior”—and also that this fact should cause our spirits to rejoice, as Mary’s did. He becomes our personal Savior when we believe on Him like Mary.

He is also “the Saviour of the world” (John 4:42; 1 John 4:14) and the “Saviour of all men” in the sense that His work on the cross is sufficient to save all who will receive Him.

There are eight other verses in the New Testament in which “Savior” is taken as synonymous with “God.” The final occurrence of “Savior” is one of these, and it is in one of the greatest doxologies of the Bible. “To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 1:25).

There are many today who see the man Jesus as a great teacher and example but reject His deity. There are many others who believe in a cosmic deity of some kind but are unwilling to believe that He could become uniquely incarnate in a perfect man. How urgent it is that we believe and teach that our Creator must also become our Savior if we are ever to be saved. We must “trust in the living God, who is the Saviour of all men, specially of those that believe” (1 Timothy 4:10). Then we can rejoice with Mary in “God my Saviour.” HMM

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

by Henry M. Morris, Ph.D.

“He that hath an ear, let him hear what the Spirit saith unto the churches.” (Revelation 3:22)

This is the final exhortation in Christ’s letters to His seven representative churches. It is the seventh such exhortation, one addressed to each church, so it must be unusually important. The emphasis, obviously, is not merely hearing with the physical ear but hearing with an obedient heart.

First of all, such hearing is necessary for saving faith, for “faith cometh by hearing, and hearing by the word of God” (Romans 10:17). Jesus said, “He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24).

In our day, however, probably more than in any previous age, there is a cacophony of voices of all kinds that are seeking listeners. In fact, Jesus Himself cautioned, “Take heed what ye hear” (Mark 4:24). There are multitudes of false teachers today—evolutionary humanists, religious liberals, “New Age” mystics, and others—all very articulate and often winsome but speaking false doctrine. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20).

It is important not only to hear the right words but also to hear the right way. Jesus also said, “Take heed therefore how ye hear” (Luke 8:18). Even if we hear the pure Word of God, it will accomplish nothing of value in our lives unless we hear with due reverence. “To this man will I look, even to him that…trembleth at my word” (Isaiah 66:2). And we must also hear with faith. “For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it” (Hebrews 4:2). “He that hath an ear,” therefore, let him hear with reverent faith the true Word of God. HMM

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

by Henry M. Morris III, D.Min.

“But…pass not to Beersheba.” (Amos 5:5)

Beersheba (well of the “sevens”) became a location of some importance in Israel’s early history. Hagar, the Egyptian bondwoman who bore Ishmael, was rescued by God at Beersheba (Genesis 21:14-19). Abraham improved the well at Beersheba and settled there, built a grove, and “called there on the name of the LORD, the everlasting God” (Genesis 21:33). It was at Beersheba that Abraham was told to sacrifice Isaac (Genesis 22:1-4).

Beersheba figured prominently in the life of Israel. Isaac made a covenant with the Philistines there, repaired the well, and lived at Beersheba for many years (Genesis 26:17-33). Historically, Beersheba is best known for the political oaths ceremoniously confirmed there with the secular nations around Israel.

At Beersheba, truth later became equated with tradition. Substituting the wisdom and traditions of man (Mark 7:3-13) or the world’s logic (Colossians 2:8) for truth can be very dangerous.

• God looks forward not backward. Historical places and events are lessons not laws.
• God wants obedience not activity. Past victories are to be praises not patterns.
• God demands truth not compromise. Successful negotiations are directives not doctrines.

“Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken. Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph” (Amos 5:14-15). HMM III

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

by Henry M. Morris III, D.Min.

“But [do not]…enter into Gilgal…for Gilgal shall surely go into captivity.” (Amos 5:5)

Gilgal was the place of new beginnings. Twelve memorial stones from the Jordan were set up at Gilgal after the miraculous crossing of the Jordan River (Joshua 4:3). The nation was circumcised there in preparation for their possession of the land (Joshua 5:5). The Passover was celebrated (Joshua 5:10), and the miraculous manna ceased (Joshua 5:12). The victorious campaign in the hill country of Judea extending to Kadesh-barnea and Gaza was conducted from Gilgal (Joshua 10:15). The great battle at the waters of Merom was conducted from Gilgal (Joshua 10:43; 11:5). Saul was crowned Israel’s first king at Gilgal (1 Samuel 11:15).

Yet, the activity at Gilgal began to obscure the Word of God. Saul compromised and sacrificed at Gilgal to try to gain God’s blessing. His desire for political favor resulted in direct disobedience to God.

A zeal for “righteous action” without obedience can result in evil. Jephthah’s foolish vow and subsequent bad leadership led to a horrible slaughter (Judges 11–12). Micah’s selfish desire for a personal priest led to terrible apostasy (Judges 17–18). A Levite’s false zeal for revenge led Israel into civil war (Judges 19–21).

When activity substitutes for holiness, the cause starts to justify the activity. Activity then becomes necessary to preserve the cause, and dedication to the activity is equated with loyalty and holiness. In many cases, preservation of a memorable event overrides biblical truth. We don’t need “activity” at Gilgal as much as we need “abiding” in Christ. The “branches” need the “vine” (John 15). HMM III

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