by Henry M. Morris III, D.Min.

“Can two walk together, except they be agreed?” (Amos 3:3)

Amos was a prophet during the reign of Jeroboam II (son of Joash), who ruled the northern 10 tribes of Israel from 825 to 784 BC (2 Kings 14:23). Some 100 years earlier, Jeroboam I (son of Nebat) led a rebellion against the son of Solomon and started the northern nation of Israel (1 Kings 12). In order to keep his people from returning to Jerusalem, Jeroboam I “made Israel to sin” (1 Kings 12:30; 16:26; etc.) by developing a “new” religion centered on an image of a golden calf, with idol temples in Bethel and Dan (1 Kings 12:28-29).

Those northern tribes never returned to the worship of Jehovah but “sinned against the LORD,” and Israel “feared other gods” (2 Kings 17:7). The list of their sins was long and grievous in God’s sight.

• They “did secretly those things that were not right against the LORD” (2 Kings 17:9).
• Israel set up “images and groves in every high hill” (v. 10).
• They “wrought wicked things to provoke the LORD to anger” (v. 11).
• They “worshipped all the host of heaven” (v. 16).
• They “used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger” (v. 17).
• They “feared the LORD, and served their own gods” (v. 33).

Amos was commissioned in those dark years to openly confront the nation to “walk” in “agreement” with the God they professed to worship. Hypocrisy is at the core of the judgment and warnings recorded for us in the little book of Amos. We must learn the lessons or suffer the same judgment. HMM III

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

by Henry M. Morris, Ph.D.

“Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.” (Isaiah 12:2)

It is fascinating to note all the occurrences of the word “salvation” in the Old Testament. Most are translations of the Hebrew yeshua, which corresponds to the name “Jesus” in English. For example, the verse above could just as well read “behold, God is my Jesus;…the LORD JEVOHAH is my strength and song; he also is become my Jesus.”

Hebrew parents usually gave their children names that had significance. Thus, when Gabriel instructed Joseph to name Mary’s son “Jesus,” they would recognize immediately that they were, in effect, to name Him “Salvation,” because “he shall save his people from their sins” (Matthew 1:21). We can easily imagine that Mary and Joseph spent many hours together poring over their Bibles and reading again all the great prophecies of the coming Savior—especially those in which His very name, yeshua, had been anticipated.

The first of these was in the dying words of their ancestor, Jacob, after whom Joseph’s own father had been named (Matthew 1:16). In almost his last words, the dying patriarch had exclaimed: “I have waited for thy salvation, O LORD” (Genesis 49:18). We can at least wonder whether they wondered if Jacob, in his prophetic vision, had actually seen Jesus and cried out, enraptured, “I have waited for thy Jesus, O LORD!” Then, in Habakkuk 3:13, they could even have found both His name and His title (“anointed” = Messiah = Christ). Thus, “Thou wentest forth for the salvation of thy people, even for salvation with thine anointed [i.e., Jesus thy Christ]; thou woundest the head out of the house of the wicked” (i.e., Satan—note Genesis 3:15). In any case, we can be sure that Joseph and Mary “marvelled at those things which were spoken of him” (Luke 2:33). HMM

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

by Henry M. Morris, Ph.D.

“Every valley shall be exalted, and every mountain and hill shall be made low; and the crooked shall be made straight, and the rough places plain.” (Isaiah 40:4)

This is an amazing promise. In the primeval “very good” creation (Genesis 1:31), there was nothing “crooked” or “rough.” Even the hills and mountains were apparently gentle in slope and relatively low; the rugged mountain ranges and volcanic peaks of the present world date from the upheavals and residual catastrophism of the great Flood (see especially Psalm 104:5-9). God had instructed men and women to literally “fill” the earth (Genesis 1:28), which would indicate that no part of the lands was uninhabitable.

That is not the way it is now. Vast, inaccessible mountain ranges, deserts, glaciers, swamplands, etc. abound, all basically as a result of sin and God’s curse on the ground (Genesis 3:17).

But in the coming period of God’s judgments on the rebellious world of mankind, there also will be extensive renovational physical changes accompanying them. For example, there will be such “a great earthquake” that “every mountain and island were moved out of their places” (Revelation 6:12, 14). Then a few years later will follow an even greater global earthquake—“so mighty an earthquake, and so great” that “every island fled away, and the mountains were not found” (Revelation 16:18, 20).

“For thus saith the LORD of hosts;…I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the desire of all nations shall come” (Haggai 2:6-7). Finally, indeed, “every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the LORD shall be revealed, and all flesh shall see it together” (Isaiah 40:4-5). HMM

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

by John D. Morris, Ph.D.

“Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” (1 Peter 4:16)

The word “Christian” occurs only three times in Scripture and seems to have changed in its meaning from first to last. In the first instance, “the disciples were called Christians first in Antioch” (Acts 11:26). The name merely identified them as followers of Christ with no reproach intended.

The second usage was some years later, by which time the term was evidently well known, even among unbelievers. After Paul witnessed to him, “Agrippa said unto Paul, Almost thou persuadest me to be a Christian” (Acts 26:28). A more literal translation that renders the sentence “Do you try in such a short time to make a Christian of me?” indicates an air of superiority or incredulity in Agrippa’s voice. It would take more than a short testimony to make a Christian of him.

As the years went by, the church began to be plagued by persecution. Our text indicates that even the name “Christian” was by then regarded with contempt and reproach. But Peter tells us that there is no shame involved in the name “Christian” or in following Christ. Peter, no doubt, recalled the shame he felt for denying the name of Christ, but he also recalled with thankfulness that even though the Jewish council had “beaten them” and “commanded that they should not speak in the name of Jesus” (Acts 5:40), he and the other apostles departed “rejoicing that they were counted worthy to suffer shame for his name” (v. 41).

Furthermore, we can “glorify God on this behalf” or “in this name.” This implies more than just praising the name. We can glorify God in what we do—in how we live in that name. We can certainly also bring dishonor to the title “Christian” by our actions. A solemn responsibility is then ours to bring honor and glory to God through our lives. JDM

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

by Henry M. Morris, Ph.D.

“Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.” (Psalm 76:10)

One of the most amazing anomalies in human life is the oft-repeated testimony to God’s grace and power unwittingly rendered by men who would dethrone Him if they could. Biblical examples are numerous.

Joseph’s brothers hated him and sold him into slavery, but “God meant it unto good…to save much people alive” (Genesis 50:20). Haman tried to destroy the Jews in the days of Queen Esther, but instead Mordecai was elevated to prime minister, and Haman was hanged upon his own gallows. Daniel’s enemies maneuvered him into the lions’ den, but these enemies themselves were later devoured by the animals, and King Darius decreed “that in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever” (Daniel 6:26).

In the awful hour of Satan and the powers of darkness, Jesus died on the cross, but “having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (Colossians 2:15). “Why did the heathen rage?…the rulers were gathered together against the Lord, and against his Christ.” Their plans turned to frustration and rage because all they could do was “whatsoever thy hand and thy counsel determined before to be done” (Acts 4:25-26, 28).

Let men be ever so bitter against God and hateful to His people. The blood of the martyrs is the seed of the church, and the more His enemies rage, the more will God be glorified. The wrath of man can never prevail against the Lord. It will either be restrained in due season or will be turned into praise, for “we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28). HMM

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

by John D. Morris, Ph.D.

“Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.” (1 Peter 1:3)

This verse contains several enlightening words:

Blessed: The word in Greek means to be well spoken of, or praised. According to: This does not say that we are blessed according to the extent of His mercy, but rather that He was impelled by His “abundant mercy” to save us.

Begotten: A child is begotten of parents and is of the same nature as his parents. We are begotten into God’s family by the work of Christ. Again: There are two possible concepts attached to the phrase “born again”—born “the second time” and born “from above.” In our text, the term used is literally born “the second time,” but the Father mentioned is God. We are indeed born “the second time” and that “from above.”

Lively: The word is in the form of a verbal adjective, having all the descriptive power of an adjective and all the active power of a verb. A “lively” hope is more than a hope that is living; it is actively alive. Hope: We hope, not in the sense of desiring something to come to pass, but in the confident assurance of something that certainly shall come to pass. We may “lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and stedfast” (Hebrews 6:18-19). We shall follow Christ in life everlasting.

Resurrection: It may seem strange to think we are born again “by the resurrection,” but this was the instrument God used to bring about His purpose. In a real sense, Christ was “born again” with a glorified body when He arose from the dead. Since He is “the firstborn from the dead” (Colossians 1:18), many will follow, “that he might be the firstborn among many brethren” (Romans 8:29). JDM

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

by Henry M. Morris, Ph.D.

“It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage.” (Daniel 6:1-2)

Not many people realize that the godly prophet Daniel was the first president of the great Medo-Persian-Babylonian empire!

Of course, Daniel’s office did not correlate directly with that of an American president, being appointive rather than elective and being subject to the emperor, but he nevertheless had great authority. Many translations use the word “governor” instead of “president”—the original language was Aramaic in this case rather than Hebrew.

In any case, Daniel was a God-fearing Hebrew rather than a Persian or Babylonian and so soon drew the envy and resentment of the other “presidents” and “princes” of the empire. But the only charge they could make against him (there was no hint of scandal or corruption in his character or activities, unlike certain nominally Christian presidents in our own country) was that he was too “religious,” worshiping openly the true God of creation instead of the nature gods of the pagans. “They could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him” (Daniel 6:4).

It is sadly true that such a testimony could never have been given concerning any American president, not even Washington or Lincoln, as great and praiseworthy as they were. Nevertheless, God reminds us “that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty” (1 Timothy 2:1-2). HMM

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

by Henry M. Morris, Ph.D.

“Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.” (Ecclesiastes 9:9)

The above wise advice was written by King Solomon in his later years after many years of searching for happiness through intellectualism, worldly pleasures, riches, and power and finding that all of it was mere “vanity and vexation of spirit” (Ecclesiastes 1:14).

Solomon had 700 wives, all of whom were “princesses” and thus were marriages at least partially for purposes of prestige and politics. But various references in his book of Proverbs suggest that these were more a problem than a help. It is interesting that the Bible only records one son, Rehoboam, and two daughters.

That one son was born a year before Solomon became king, while he was still very young, and Naamah (Rehoboam’s mother) was thus very likely the only wife he really loved (compare 1 Kings 11:42; 14:21), as described so beautifully in his Song of Solomon, which Solomon himself called his “Song of Songs.”

So, it seems poignant and significant that near the end of his life Solomon counsels young men to cultivate that special love “with the wife whom thou lovest all the days of the life of thy vanity.” (Note also Proverbs 5:18-19.) The Bible very seldom refers to romantic love or marital love (nearly always biblical love is agape love), so this rare reference to romantic love (as between a young bride and bridegroom) is especially noteworthy. The admonition to “live joyfully” is from a word usually translated “alive,” so his advice was to keep that young marital love alive and fresh all through life! HMM

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

by Henry M. Morris, Ph.D.

“LORD, thou hast been our dwelling place in all generations.” (Psalm 90:1)

These are the tremendous opening words of the oldest psalm in the book of Psalms called, in its superscript, the “prayer of Moses the man of God.” Moses must have written it shortly before his death as he looked out over the promised land and realized that he himself would never live there (Deuteronomy 34:4-5). It did not really matter though, for he had lived in many places and none of them were really his home. He lived for a brief while in a basket on the river as a baby, then in a queen’s palace, then 40 years in Midian, and 40 more years wandering in the wilderness.

Furthermore, he meditated on the men of God of previous generations (after all, he had compiled all their ancient records in the book of Genesis) and found that they, too, like the apostle Paul 1,500 years later, had “no certain dwellingplace” (1 Corinthians 4:11). Adam was expelled from the garden; Noah lived for a year in an Ark on a worldwide sea and lived the rest of his life in a devastated earth; Abraham, Isaac, and Jacob lived in tents in Canaan, and their descendants lived as slaves in Egypt.

Yet wherever they were, the Lord was with them. He was their dwelling place, and this was Moses’ first thought as he composed his great prayer. He also had written down “the blessing, wherewith Moses the man of God blessed the children of Israel before his death” (Deuteronomy 33:1). Its climax was this great assurance: “The eternal God is thy refuge, and underneath are the everlasting arms” (v. 27). The “refuge” of this promise is the same Hebrew word as “dwelling place” in our text.

We, like they, are “strangers and pilgrims on the earth” (Hebrews 11:13), but “underneath are the everlasting arms.” Where the Lord is—there home is! HMM

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

by Henry M. Morris, Ph.D.

“But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?” (Luke 12:20)

This sobering verse gives in a nutshell God’s evaluation of people whose dominating concern is the accumulation of material possessions. Such a person is, by the Lord’s own testimony, a fool.

But before the man in this parable became a covetous fool, he first became a self-centered clod, interested only in his own desires. In the verses comprising his monologue (Luke 12:17-19), he used the personal pronouns “I” and “my” no less than 11 times and then even addressed himself using the pronoun “thou” or “thine” twice more.

Satan was the first to be covetous and proud: “I will ascend into heaven, I will exalt my throne above the stars of God:…I will be like the most High” (Isaiah 14:13-14). Lucifer’s primeval, self-seeking covetousness brought rebellion and sin into the angelic host and then into the human family. Ever since his fall, he has used this deadly sin of self-centeredness to keep men away from God and to lead them into all kinds of other overpowering sins.

In the case of the rich man, his pampering of self had led him into a life of such greed and covetousness that he was still concerned only with his own personal comfort (“eating and drinking”) right up to the day of his death. He “thought within himself” (Luke 12:17), giving no thought whatever to God’s will or the fact that all his possessions really belonged to God. Multitudes over the ages have been overtaken by this same sin of self-centered covetousness, perhaps never more pervasively than in modern America, even among American Christians. To anyone of such covetous spirit, the day may soon come when the Lord will say, “Thou fool, this night thy soul shall be required of thee.” HMM

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

by Henry M. Morris, Ph.D.

“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison.” (1 Peter 3:18-19)

Just who were these imprisoned spirits to whom Christ preached when He had been “put to death in the flesh”? This has been a controversial verse, so one should not be dogmatic in discussing it. However, the idea that these were souls in purgatory to whom Christ was offering a second chance is clearly wrong, for Hebrews 9:27 declares plainly that “it is appointed unto men once to die, but after this the judgment.”

One point often overlooked is that the word “spirits” can apply to angels as well as human beings. In fact, when it occurs in the plural, as it does here, it refers specifically to angels in at least 26 of its 30 occurrences.

This strongly suggests that these were evil spirits to whom Christ was (literally) “proclaiming” the victory He had won over Satan when He had “once suffered for sins” on the cross (the same word is translated “proclaimed” in Luke 12:3—“proclaimed upon the housetops”). These fallen angels had tried to corrupt all flesh “in the days of Noah” (1 Peter 3:20; see Genesis 6:1-4, 12) and therefore had been cast “down to hell” and “delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).

But as Peter had preached on the day of Pentecost: “His soul was not left in hell….This Jesus hath God raised up” and “hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:31-32, 36). Thus, He is now our Lord Jesus Christ, to whom some day soon “every knee should bow,…in heaven, and…in earth, and…under the earth” (Philippians 2:10). HMM

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

by Henry M. Morris, Ph.D.

“Pray for us: for we trust we have a good conscience, in all things willing to live honestly.” (Hebrews 13:18)

It ought to go without saying that a Christian should live honestly in all things. Apparently it does need saying, however, because the Scriptures contain many such references. For example: “Provide things honest in the sight of all men” (Romans 12:17). For the sake of one’s Christian testimony before other men, it is vital that utter honesty characterizes his life. Even if men cannot see our little acts of dishonesty, God can, and so even our secret actions must be “providing for honest things, not only in the sight of the Lord, but also in the sight of men” (2 Corinthians 8:21). “Finally, brethren, whatsoever things are true, whatsoever things are honest…think on these things” (Philippians 4:8).

We live in a corrupt and cynical society where genuine honesty is rare. Petty pilfering at the office, cheating on taxes, plagiarizing, loafing at the job, padding expense accounts, cheating on tests, cutting corners on obligations, breaking promises, exaggerating—the list of petty dishonesties is endless, not even to mention the crime and major corruption so prevalent today almost everywhere. In such an environment dominated and conditioned by a humanistic educational system, unsaved persons easily adapt to such questionable practices, for “unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled” (Titus 1:15).

But when Christians do such things (and, unfortunately, they do!), those same people find it scandalous and blaspheme the gospel because of it. How vital it is for Christians to become scrupulously sensitive about even the smallest matters. This should, in fact, be a major item of daily prayer, as in our text for the day. HMM

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

by Henry M. Morris, Ph.D.

“But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.” (Romans 16:26)

This revelation was written by Paul the apostle as a conclusion to his great doctrinal epistle to the Romans. That which “now is made manifest…to all nations” had been “kept secret since the world began” and was essentially the simple truth revealed in “my gospel, and the preaching of Jesus Christ” (Romans 16:25), offering to people from every nation (not just Israel!) the wonderful gift of salvation and eternal life through Jesus Christ.

And note that this was being made manifest not just by the preachers and Scriptures of the New Testament but also “by the scriptures of the prophets”—that is, by the Old Testament Scriptures. There are some today who think the Old Testament is no longer significant to Christians. But they are wrong! Remember that Jesus after His resurrection rebuked two of His disciples, saying, “O fools, and slow of heart to believe all that the prophets have spoken:…And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:25, 27).

Furthermore, the Old Testament abounds with wonderful promises and precepts and examples that are supremely practical and profitable for the Christian life. As Paul said, “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Romans 15:4). In fact, every Old Testament Scripture is “given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16). HMM

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

by Henry M. Morris, Ph.D.

“And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” (Revelation 21:2-3)

On the night of the last supper, Jesus made a wonderful promise to His disciples: “In my Father’s house are many mansions….I go to prepare a place for you. And…I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:2-3). Eventually, at His second coming, those who belong to Him shall be with Him.

That this promise applies to all His disciples (not just the 11 in the upper room) is evident in His prayer right after this conversation: “Neither pray I for these alone, but for them also which shall believe on me through their word….Father, I will that they also, whom thou hast given me, be with me where I am” (John 17:20, 24). When the Lord returns, or when we die as believers, “so shall we ever be with the Lord” (1 Thessalonians 4:17).

That place where we shall be with Him, which He is still preparing for us, is the Holy City, the new Jerusalem; for our text says that “he will dwell with them” there and be their God. The last two chapters of the Bible describe in some detail that beautiful “tabernacle of God” in which we who believe in Christ will all have our Christ-prepared mansions some day.

This magnificent city is not heaven, for John saw it “coming down from God out of heaven.” Right now, therefore, it is in heaven, where the Lord Jesus is, along with the souls of those believers who already have gone “to be present with the Lord” (2 Corinthians 5:8). There in the Holy City, “the throne of God and of the Lamb shall be in it; and his servants shall serve him” with eternal joy (Revelation 22:3). HMM

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

by John D. Morris, Ph.D.

“For God is the King of all the earth: sing ye praises with understanding.” (Psalm 47:7)

This stirring psalm of praise, which celebrates the reign of Christ over all the earth, finds its primary fulfillment in Christ’s second coming and full reign over His kingdom. The reader is exhorted to “sing praises unto our King” (v. 6). The reign of Christ certainly gives cause for celebration. His arrival forces the psalmist to proclaim, “O clap your hands, all ye people” (v. 1).

What has happened to make this kingship such cause for celebration? After all, “by him were all things created, that are in heaven, and that are in earth, visible or invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him” (Colossians 1:16). He belongs on the throne. We should expect to find Him there. However, even though there is a sense in which He reigns today, the sad fact remains that another has usurped rule.

This usurper can be none other than Satan, who not only claims rule of the creation for himself but also tempted Adam and Eve to spoil the original perfection of the creation which now “groaneth and travaileth in pain together until now” (Romans 8:22). He has encouraged men to accept the mindless concept of evolution and even denies Christ recognition as Redeemer, as the humanist’s creed “We will save ourselves!” boasts.

But all is not lost! Our text assures us that Christ will reclaim His kingdom: “He shall subdue the people under us, and the nations under our feet….God reigneth over the heathen” (vv. 3, 8). Christ the Creator, the Redeemer, the Heir, has conquered the enemy and soon will assume His rightful throne—“the throne of his holiness” (v. 8), “greatly exalted” (v. 9). Then we shall join the redeemed of the ages, and “shout unto God with the voice of triumph” (v. 1). JDM

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

by John D. Morris, Ph.D.

“Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him.” (Revelation 1:7)

This striking verse, which deals with the return of Christ, contains several aspects well worth our study.

First: “Behold, he cometh.” This event is still future, but it is as sure as if it has already taken place. Christ will return.

Second: “They shall see the Son of man coming in the clouds of heaven with power and great glory” (Matthew 24:30). His coming “with clouds” was also prophesied in Daniel 7:13, Matthew 26:64, Acts 1:11, and elsewhere.

Third: “Every eye shall see him.” Who is included here? Certainly everyone living at the time, both Christian and non-Christian. But also the saved dead and raptured saints will be present (1 Thessalonians 4:17). Can it be that the unsaved dead will likewise “see” Him come? Those who died without Christ should be vitally interested. Either the coming rebellion will defeat Christ and free their spirits from Hades, or they will soon face certain, final judgment.

Fourth, notice the different reactions. His tormentors will be in horrible distress; those who “pierced him” will be in inexpressible anguish as they realize the awful consequences of their actions. Who pierced Him? Certainly Israel, but the collective sins of all men of all ages pierced Him. Some have gained forgiveness and will gladly see Him come; others have refused and will “wail” at His return.

Saints in heaven and on Earth will delight in His coming. To them, it means release from persecution, justice on their persecutors, and a righteous kingdom established. It will mean questions answered, imperfections removed, the Curse repealed. Any distress felt for friends and loved ones still living in rejection will be swallowed up in the rightness of the action. JDM

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

by Henry M. Morris, Ph.D.

“For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.” (Romans 15:4)

Let no modern Christian ever think that he can ignore the Old Testament and base all his faith and practice on just the 27 books of the New Testament, as vital as they are. Even the apostle Paul, who wrote more of the New Testament than anyone else, depended heavily on the Old Testament Scriptures for his exposition of the New Testament doctrines he received “by the revelation of Jesus Christ” (Galatians 1:12).

For example, in the longest and most doctrinal of all his epistles—that is, Romans—he actually quoted from the Old Testament no less than 60 times, even though the epistle had been specifically addressed to Gentiles (Romans 11:13).

In his letter to the Gentiles at Corinth, after an extensive discussion of the Old Testament account of the experience of the Israelites in the wilderness, he said: “Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come” (1 Corinthians 10:11).

In this passage, the word translated “examples” is the Greek tupos, from which we derive our word “types.” Thus, the experiences of the Israelites were actually revealed by God to be “types” of Christ and our relation to Him. Therefore, in addition to the many explicit prophecies about Christ in the Old Testament, many other Scriptures can be profitably expounded as “types” of Christ. Indeed, in all the Old Testament Scriptures, as Christ Himself taught, are “things concerning himself” (Luke 24:27). HMM

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

by Henry M. Morris, Ph.D.

“I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy.” (Philippians 1:3-4)

One would suspect from his frequent use of the phrase “you all” that the apostle Paul had come from Alabama or Georgia! But in his writings, “you all” is not a southern idiom but a warm expression of Christian fellowship. His heart was burdened, not just for a few close friends and loved ones (as in most of our own prayers), but also for “all that in every place call upon the name of Jesus Christ our Lord” (1 Corinthians 1:2).

He assured the Philippian church that he was, in every one of his prayers, praying for “you all.” He told them of his confidence in their continued growth in Christ, that it was altogether fitting for him to believe this of “you all,” thankful that “in the defence and confirmation of the gospel, ye all are partakers of my grace” (Philippians 1:7).

He wrote in a similar vein to the Thessalonians at the start of his (chronologically) first epistle: “We give thanks to God always for you all, making mention of you in our prayers” (1 Thessalonians 1:2). Paul had a long prayer list.

To the Roman Christians he wrote: “I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world” (Romans 1:8). Then he wrote his benediction: “Now the God of peace be with you all” (Romans 15:33). He concluded his message to the Christians at Corinth: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all” (2 Corinthians 13:14).

Peter and John used the same expression in their writings, for they also were large of heart and concern. Finally, these are the very last words of the Bible: “The grace of our Lord Jesus Christ be with you all. Amen” (Revelation 22:21). HMM

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

by John D. Morris, Ph.D.

“And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.” (Genesis 7:16)

Many stirring books have been written on the general subject of the names of God. Most of the names make use of one or two of the three primary names. The first is Elohim, meaning “mighty one.” It is a uniplural name—plural in form but singular in meaning and verb usage—suggesting the uniplural nature of the triune Godhead and appearing in most English translations as “God.” It most often is used when worldwide events or attributes are discussed, including creation, judgment, sovereignty, transcendence, and salvation. The second is Jehovah, meaning “the self-existent one,” which appears as “LORD” in English translations. It stresses God’s holiness, nearness, concern for man (especially Israel), hatred of sin, love of sinners, and His revelatory nature and communication. The third is Adonai, a more general term meaning “master” and used of both men and God. It appears as “Lord” in English Bibles.

For example, the name Elohim, the transcendent, uniplural Creator God, is appropriately used exclusively in Genesis 1:1–2:4, the account of creation from God’s perspective. Throughout the rest of Genesis 2, the account of creation from man’s perspective, the combination name Jehovah-Elohim is used. Man was at this point without sin, in full accord with his Creator, and experiencing the fullness of His love and communication. The Curse, as related in chapter 3, changed things forever, and in chapter 4, Adam and his offspring, painfully aware that their sin has broken God-established relationships, relate better to Jehovah, the Savior. In our text for the day, we see Noah obeying the orders of Elohim, the sovereign Judge, to enter the Ark, but Jehovah, the loving Savior, makes them secure. JDM

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

by Henry M. Morris, Ph.D.

“Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.” (James 1:18)

The term “born again” has come into wide use—too wide and popular, in fact, for many who use it have little comprehension of its meaning. First of all, there can be no real Christian who is not a “born-again Christian.” Jesus said, “Except a man be born again, he cannot see the kingdom of God….Ye must be born again” (John 3:3, 7).

The Creator of the new birth is the Creator of the universe, as the text declares. He begat us as a kind of first fruits of His creatures. The new birth is not a new leaf or a new morality but a new creation! “Except a man be born of…the Spirit, he cannot enter into the kingdom of God” (John 3:5).

The miracle is accomplished through faith in Christ, believing the record of His saving work, as revealed by the Scriptures. “Whosoever believeth that Jesus is the Christ is born of God” (1 John 5:1). “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Peter 1:23).

Those who are truly born again will inevitably exhibit the characteristics of a spiritual birth, just as those who are born physically exhibit signs of physical life. As one characteristic of the new birth, “whosoever is born of God doth not commit [i.e., ‘practice’] sin” (1 John 3:9). Another sign is that of true Christian love, for “every one that loveth is born of God” (1 John 4:7). Furthermore, “whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:4).

The new birth is not a religious cliché but a miracle generating everlasting life. “According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5). HMM

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