by Henry M. Morris, Ph.D.

“[Christ] gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” (Titus 2:14)

If one were to ask why Jesus died, the average evangelical would usually say that He died to save us from our sins. It is true that “Christ died for our sins” (1 Corinthians 15:3), but this is not the whole answer, by any means. Too many Christians think of the death of Christ only in terms of what it means for them—not what it meant to Him.

Our text says that He died for us and redeemed us from iniquity, not just to keep us from going to hell, but to “purify unto himself a peculiar people, zealous of good works.” Paul says: “For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and the living” (Romans 14:9). He wants a people who will have Him as Lord of their lives. “Christ also loved the church, and gave himself for it;…That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Ephesians 5:25-27).

“He died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again” (2 Corinthians 5:15). “How much more shall the blood of Christ…purge your conscience from dead works to serve the living God?” (Hebrews 9:14). Finally, the apostle Peter reminds us that the Lord Jesus Christ “bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness” (1 Peter 2:24) “that henceforth we should not serve sin” (Romans 6:6).

We who have been saved by the redeeming death of Christ for our sins often thank Him for what He has done for us—and we should. But we also should praise Him for what He has thereby done for Himself and then seek always to live in such a way that His holy purpose is accomplished in our lives. HMM

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

by Henry M. Morris, Ph.D.

“The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” (Psalm 110:4)

The importance of this intriguing verse is indicated both by the fact that it is the central verse of a great Messianic psalm (quoted at least 12 times in the New Testament) and also because this one verse constitutes one of the main themes of chapters 5–7 of Hebrews, where it is quoted no fewer than five times (Hebrews 5:6, 10; 6:20; 7:17, 21) and where Melchizedek himself is mentioned nine times. It refers to the fascinating personage glimpsed briefly in Genesis 14:18-20. Melchizedek (meaning “King of Righteousness”) is said to have been “King of Salem” (or “Peace”), but there is no record, either in secular history or elsewhere in the Bible, that there ever was such a city or earthly king. He was also called the “priest of the most high God” (Hebrews 7:1), and he suddenly appeared, then disappeared as suddenly as he had come.

Commentators mostly have assumed that Melchizedek was the chieftain of a small settlement of which we have no record, but this hardly does justice to the exalted descriptions of him in Scripture. He was obviously greater than Abraham (Hebrews 7:4) and Aaron, the founder of the Levitical priesthood. Furthermore, he was “without father, without mother,…having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually” (Hebrews 7:3). Such language is hardly appropriate merely because no genealogy is recorded.

If one takes the Bible literally, such statements could be true only of God Himself, appearing briefly in the pre-incarnate state of the Second Person as King of all peace and righteousness. Now this same divine Person, “because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him” (Hebrews 7:24-25). HMM

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

by Henry M. Morris, Ph.D.

“Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake.” (Psalm 115:1)

One of the great words of the Bible is the word “glory,” and it should be evident that glory belongs to God, not man. Indeed, the very “heavens declare the glory of God” (Psalm 19:1). Not only do the heavens declare His glory, but “his glory [is] above the heavens” (113:4), and “the glory of the LORD shall endure for ever” (104:31). In heaven the mighty hosts of angels “give unto the LORD the glory due unto his name” (29:2).

It is thus singularly inappropriate for God’s servants on Earth to seek glory for themselves. “Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD” (Jeremiah 9:23-24).

This Old Testament exhortation is echoed in the New. “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;…That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord” (1 Corinthians 1:27, 29-31).

As our text reminds us, God manifests His glory to us today in both mercy and truth, mercifully saving us in Christ, who is Himself God’s truth (John 14:6). Thus, in Christ “mercy and truth are met together” (Psalm 85:10), and we shall “praise thy name for thy lovingkindness [same word as ‘mercy’] and for thy truth” (Psalm 138:2). HMM

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

by Henry M. Morris, Ph.D.

“And they that are Christ’s have crucified the flesh with the affections and lusts.” (Galatians 5:24)

Death by crucifixion was surely one of the cruelest and most painful forms of execution ever devised. Yet, the Lord Jesus “for the joy that was set before him endured the cross” (Hebrews 12:2); He “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” (1 Peter 3:18).

But just as He sacrificed Himself for us, we are now privileged to offer our “bodies a living sacrifice” to Him (Romans 12:1). This spiritual sacrifice is actually compared to crucifixion. “Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:6).

Crucifixion is not an instantaneous death but is very slow and painful. Just so, the death of a Christian believer to sin does not take place in a moment of special blessing but—as in physical crucifixion—is painful and slow. Nevertheless, it is necessary for a truly effective Christian life.

In the book of Galatians, we are told three times by the apostle Paul that the Christian believer should be following Christ in His crucifixion—in crucifixion to self, to the flesh, and to the world. First, we are to be crucified to the love of self. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20). Second, we are to be crucified to the flesh, for “they that are Christ’s have crucified the flesh with the affections and lusts” (our text).

Finally, we should be crucified to the lure of this world. “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Galatians 6:14). HMM

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

by Charles (Chas) C. Morse, D.Min.

“And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly.” (2 Peter 2:5)

Noah and his family were spared from the floodwaters engulfing an entire world that had been engaged in continuous evil. Genesis 6:5 says, “And God saw that the wickedness of man was great in the earth.” Noah surely preached a message of coming judgment and promised salvation before the Flood (Romans 10:14). Just imagine him calling for repentance and offering free passage and protection on the Ark while the football-field-sized barge towered behind him—the only hope of being spared from God’s wrath (1 Thessalonians 1:10).

But only Noah’s family of eight chose to board the Ark. God closed the door, and millions outside the protection of this vessel perished in the surging waters and wrathful forces that destroyed every living land creature on Earth except the ones preserved within the Ark (Genesis 7:1-23).

Peter describes this historic event as a picture of someone who is spared from God’s wrath by finding salvation in Christ (1 Peter 3:18-21). When one repents and places faith in Jesus, our Savior becomes a personal “ark” through which one is rescued. Believers are protected from the condemning consequences of all the sins they commit in life (Romans 6:10; Hebrews 7:27; 9:12). As Paul expounds, “Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Romans 5:9-10). CCM

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

by Henry M. Morris, Ph.D.

“Thou therefore, my son, be strong in the grace that is in Christ Jesus.” (2 Timothy 2:1)

As with so many other character attributes, a Christian cannot measure strength as the world does. True strength is not military might or athletic skill or purchasing power. “For…not many mighty…are called: But God hath chosen…the weak things of the world to confound the things which are mighty” (1 Corinthians 1:26-27).

A Christian is strong when he or she is a person of gracious character, strong in the grace manifested by Christ in word and deed. “My strength is made perfect in weakness,” the Lord told the apostle Paul (2 Corinthians 12:9), who then prayed that we would also be “strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness” (Colossians 1:11).

But how does one acquire such strength in grace? First of all, it is by the working of the indwelling Holy Spirit in the believer’s life—“strengthened with might by his Spirit in the inner man” (Ephesians 3:16).

Then it is by spending times of quietness before the Lord in prayer and study. “Their strength is to sit still….in quietness and in confidence shall be your strength” (Isaiah 30:7, 15). Frantic efforts to acquire, by human methods, the power one needs to accomplish a task or to reach a goal will be futile in the end, “but they that wait upon the LORD shall renew their strength” (Isaiah 40:31).

After the people had spent a day before the Lord and His written Word, Nehemiah could assure them that “the joy of the LORD is your strength” (Nehemiah 8:10). “Blessed is the man whose strength is in thee,” the psalmist could say (Psalm 84:5). When we acquire our strength from Him, we can confidently claim the ancient promise: “And as thy days, so shall thy strength be” (Deuteronomy 33:25). HMM

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

by Henry M. Morris, Ph.D.

“Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.” (Exodus 17:6)

This amazing provision of drinking water for the Israelites in the midst of a barren wilderness is surely one of the most remarkable miracles of creation recorded in Scripture. Furthermore, it was not a one-time event but somehow continued to provide water for them during the entire 40 years they spent in the desert. God provided daily water just as He provided their daily bread. “Our fathers…did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” (1 Corinthians 10:1, 3-4).

The provision was an act of pure grace on God’s part, for even after God created the manna for them, the people were about to stone Moses (Exodus 17:4). But their complaint was really against God, so God “stood before” Moses as he smote the rock at Horeb, and a great spring of water burst forth.

This is the first mention of the word “rock” in Scripture, and it is surely significant that the apostle Paul calls this rock a type of Christ (1 Corinthians 10:4). Just as Moses smote the rock with the same rod of judgment that he used to smite the river in Egypt (Exodus 7:20; 17:5), so Christ had to be “smitten of God” (Isaiah 53:4) because of our sins so that “If any man thirst, let him come unto me, and drink” (John 7:37).

Because our Rock was smitten, the water of everlasting life is now made freely available to all who will drink. The very last invitation of the Bible is: “And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17). Then, “whosoever drinketh…shall never thirst” (John 4:14). HMM

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

by Henry M. Morris, Ph.D.

“Understand, ye brutish among the people: and ye fools, when will ye be wise? He that planted the ear, shall he not hear? he that formed the eye, shall he not see?” (Psalm 94:8-9)

The concept of evolution is nothing but brute-like foolishness. If an automobile presupposes an automaker, and a clock implies a clockmaker, surely the infinitely more intricate and complex eyes and ears of living creatures require an eye-maker and an ear-maker! “The hearing ear, and the seeing eye, the LORD hath made even both of them” (Proverbs 20:12).

The most basic of all scientific laws—the law of cause and effect (no effect greater than its cause)—becomes utmost nonsense if the cosmos is the product of chaos and the universe evolved by chance. “The fool hath said in his heart, There is no God” (Psalm 14:1).

Every creature, from the single-cell amoebae to the amazing human body, bears the impress of intricate planning and construction. The notion that such complex structures could evolve by random mutations and natural selection is simply a measure of the audacity of human rebellion and the absurdity of humanistic reasoning. Such things never happen in the real world, and there is no real scientific evidence whatever for “vertical” evolution from one kind to a higher kind. The only “evidence” for evolution is the fact that the leaders of intellectualism believe it, and the only reason they believe it is because of their frantic desire to escape God. “Professing themselves to be wise, they became fools” (Romans 1:22).

The ear did not evolve; it was planted. The eye did not happen by chance; it was formed. Every wise man and woman will say with the psalmist, “I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well” (Psalm 139:14). HMM

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

by Henry M. Morris III, D.Min.

“In the day when I cried thou answeredst me, and strengthenedest me with strength in my soul.” (Psalm 138:3)

God’s responses to our prayers are delivered in two ways: practically, in the circumstances or in the direction, and spiritually, in the “inner man” (Ephesians 3:16).

We are often so focused on the physical or external event for which we are insistently praying that when the answer comes, we fail to receive the full blessing—even if we read the practical answer correctly. Our heavenly Father is committed to providing our needs on Earth (Philippians 4:19; Luke 12:30), but such supply is of minimal significance in the scope of eternity. The good thoughts (Jeremiah 29:11) and the good gifts of God (Luke 11:13) are toward the expected end, the ultimate conformity “to the image of his Son” (Romans 8:29).

While God responds to our physical needs, His heart and His purpose are to fill us “with all the fulness of God” (Ephesians 3:19). He blesses us “with all spiritual blessings” (Ephesians 1:3) and has chosen us to be “holy and without blame” (Ephesians 1:4). God’s Word is designed to allow us to participate in the “divine nature” (2 Peter 1:4). God’s desire in responding to our prayers is this: “That ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfullness; Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Colossians 1:9-12).

But please be on notice! This internal and spiritual worship and praise cannot be kept private. The “internal” blessings of God will overflow in godly behavior and visible joy (James 3:13; 1 Peter 1:8). HMM III

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

by Henry M. Morris, Ph.D.

“And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” (1 Thessalonians 5:23)

It has been observed that this first-written of Paul’s epistles contains more direct references to the second coming of Christ than any of his other writings. Each of its chapters comes to a close with a reference to Christ’s return in relation to some aspect of His great salvation, as applied to our personal lives.

In the first chapter, he speaks of the second coming in relation to service, “how ye turned to God from idols to serve the living and true God; And to wait for his Son from heaven” (1:9-10).

Then, in the second chapter, Paul speaks of soul-winning. “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?” (2:19).

Next, there is an emphasis on stability. “To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints” (3:13).

The fourth chapter concludes with perhaps the greatest passage on the second coming in any of the epistles, verses 13-17. All of this is said by Paul to be the basis of our Christian strength. “Wherefore comfort [literally ‘strengthen’] one another with these words” (4:18).

Finally, the last chapter concludes with the words of our text, speaking of our eternal sanctification as a result of this blessed hope of the second coming of our Lord Jesus Christ.

The second coming is thus all-important. It is a practical incentive and enablement for the Christian life, encouraging service, soul-winning, stability, strength, and sanctification, culminating in full and everlasting salvation. HMM

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

by Brian Thomas, Ph.D.

“For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth.” (Job 19:25)

Many decry the injustices of partisan political decisions, revealing our longing for a country with perfect government. Good news—Scripture promises just such a situation. The Lamb of God will reign on Earth one day.

Abraham saw beyond God’s promises of earthly land (e.g., Genesis 15:18) and in faith “looked for a city which hath foundations, whose builder and maker is God” (Hebrews 11:10). The Lord bids us to keep this future in mind as we pray, “Thy kingdom come, Thy will be done in earth, as it is in heaven” (Matthew 6:10).

And the Bible specifies where God will place His capital. “Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem” (Zechariah 8:3). “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east” (Zechariah 14:4). “But I say to you, Swear not at all; neither by heaven; for it is God’s throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King” (Matthew 5:34-35).

“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). May our disappointment with our governments’ flaws remind us to anticipate with joy the return of our King to the earth that is His. BDT

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

by Henry M. Morris, Ph.D.

“Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” (1 Timothy 1:5)

Much of modern, self-oriented Christian preaching and writing has tended to downgrade biblical “doctrine” in favor of an emphasis on “love” and “fulfillment,” the “pursuit of happiness,” “sharing and caring,” and other such sentiments. Some popular religious leaders major on “confident living,” “self-improvement,” “personal success,” and the like.

Doctrine is thus downgraded in favor of practice, and “works” are considered more important than the Word. But this type of emphasis places the cart before the horse and can never succeed for very long. “Doctrine” is simply “teaching,” and true teaching must come from God’s infallible Word, whether that teaching relates to great divine truths (creation, atonement, sanctification, etc.) or to the daily Christian walk.

As the apostle Paul reminds us, “evil communications corrupt good manners” (1 Corinthians 15:33). “Profane and vain babblings…increase unto more ungodliness” (2 Timothy 2:16). We cannot escape being taught doctrine somewhere. If we will not receive true doctrine from God’s Word, we will inevitably become indoctrinated with the world’s humanistic deceptions, for these impinge upon our thinking continually, from classroom and journal, from television and (unfortunately) sometimes even from the pulpit.

If we are really concerned about love and happiness and such things, we must acquire them from the right source, the doctrinal truths of the Word of God. It is knowing and obeying the commandment, as our text says, that generates pure love, a faithful heart, and a daily life that supports a clear conscience.

When we “know the truth” (John 8:32), then and then only can we “walk in truth” (3 John 1:4). HMM

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

by Henry M. Morris, Ph.D. | Jul. 31, 2024

“And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount.” (Exodus 19:17)

This is the first of more than 30 references to events that took place outside the camp of the Israelites in the wilderness under Moses. In this first mention, it was “without the camp” that God first met with His people and gave them the Ten Commandments. The first temporary tabernacle was also “pitched…without the camp” (Exodus 33:7).

However, when the regular tabernacle was established, it was placed in the midst of the camp, and the camp was considered holy before the Lord. “For the LORD thy God walketh in the midst of thy camp…therefore shall thy camp be holy” (Deuteronomy 23:14).

Accordingly, anything unclean was commanded to be banned from the camp (vv. 10-13), including even “the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp” (Hebrews 13:11).

Sad to say, however, the camp and the sanctuary did not remain holy, and God, in judgment, finally had to remove it from its place. Before its final removal, however, He whose blood had been foreshadowed by all the sacrifices did come personally to His people “to put away sin by the sacrifice of himself” (Hebrews 9:26). This sacrifice, however, could no longer be offered in the defiled sanctuary. “Wherefore Jesus also…suffered without the gate” (Hebrews 13:12).

Now again, as in the beginning, God must meet with His loved ones personally, outside the camp. The organized “camps” of religion generally treat His disciples as misfits, and so, like outcasts, they must seek Him outside the camp. “Let us go forth therefore unto him without the camp, bearing his reproach” (v. 13). HMM

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

by Henry M. Morris, Ph.D.

“Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.” (2 Timothy 1:13)

When Paul wrote to his two young disciples, Timothy and Titus, he stressed again and again the vital importance of maintaining sound doctrine in their churches.

“If any man teach otherwise, and consent not to wholesome [same word as ‘sound’] words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing” (1 Timothy 6:3-4a; see also 1:10). “For the time will come when they will not endure sound doctrine” (2 Timothy 4:3). “That he may be able by sound doctrine both to exhort and to convince the gainsayers” (Titus 1:9). “But speak thou the things which become sound doctrine” (Titus 2:1; also 2:8).

If the great apostle was so concerned that his pastoral disciples guard the doctrinal integrity of their first-century churches, he would surely be even more exercised today. These are times when false doctrines are rampant and when sound (that is “healthy” or “whole”) doctrines are often the object of compromise and distortion or (more commonly) simply ignored, even in evangelical churches.

Paul’s command was to “hold fast the form” of sound words—not only the so-called “spirit” of the words in Scripture but the words themselves.

Such strict guarding of doctrine is vital for the spiritual health of the churches. Furthermore, such doctrinal integrity does not lead to cold orthodoxy, as some would allege, but is centered in the “faith and love which is in Christ Jesus.” It is “the doctrine which is according to godliness” (1 Timothy 6:3). It is doctrine that is not only sound in the faith but also “in charity, in patience” (Titus 2:2).

After all, it is the doctrine of Christ Himself, who is not only “the truth” but also “the way” and “the life” (John 14:6). HMM

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

by Henry M. Morris, Ph.D.

“O wretched man that I am! who shall deliver me from the body of this death?” (Romans 7:24)

This despondent cry follows Paul’s disturbing monologue on the inner strife between his two natures (Romans 7:13-24). Here the apostle describes the conflict that goes on in the life of every Christian until the self-life is completely subjugated and the will of Christ reigns supreme. The ascendancy of self is indicated in these verses by the fact that the personal pronouns “I,” “me,” and “my” are used no less than 35 times in verses 15-24 alone as Paul records his inner thoughts and feelings (e.g., “that which I do I allow not: for what I would, that do I not; but what I hate, that do I”—v. 15). Such a testimony is pervaded with introspection, relating everything to self instead of to Christ. No wonder the conclusion is so miserable: “O wretched man that I am!”

Unfortunately, this is the status of most Christians whose interests are almost completely self-centered. Most Christian books and sermons are designed to appeal to such personal interests, and the explosive modern growth of Christian professional “counseling” likewise reflects the existence of multitudes of self-centered Christians.

But the happy and useful Christian is the one whose concerns and activities center around others and who earnestly seeks to follow and honor Christ and His Word. And this is exactly the conclusion to which the apostle Paul comes in his melancholy soliloquy. “Who shall deliver me from the body of this death?” he cries. Immediately the answer comes: “I thank God through Jesus Christ our Lord” (Romans 7:24-25).

We do still have to battle the old nature, but in Christ we have both the incentive and power to “put off the old man with his deeds” (Colossians 3:9) and to “put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:24). HMM

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

by Henry M. Morris, Ph.D.

“Where there is no vision, the people perish: but he that keepeth the law, happy is he.” (Proverbs 29:18)

The “vision” mentioned in this familiar verse is more than just a noble goal; it means a literal revelation from God to His people. It was first used in the sad testimony of 1 Samuel 3:1: “And the word of the LORD was precious [that is, ‘rare and costly’] in those days; there was no open vision.” This was just before the capture of the Ark by the Philistines and the death of the inept prophet Eli.

The word used for “perish” here means “exposed and helpless,” and the glory soon departed from Israel once they had forsaken God’s leadership (1 Samuel 4:21). Our own nation was also founded on God’s written Word (the modern equivalent of the divine “vision”), but the Word has now been almost forgotten, at least in our schools and other public institutions as well as in the daily lives of most of our people. Consequently, “the people” are indeed largely exposed and helpless before the attacks of the wicked one. The terrible warning of Psalm 9:17 hangs over our nation: “The wicked shall be turned into hell, and all the nations that forget God.”

There is an encouraging exhortation to the believer, however, even if he lives in an apostate nation: “He that keepeth the law, happy is he.” To keep the law means not merely to obey God’s commands, but more precisely, to guard His Word! Even if all around us are neglecting or even ridiculing and seeking to destroy the Scriptures, we must defend and obey and proclaim their eternal truth and authority. Even if this should entail opposition and persecution, God assures us that here is the way of blessing and true happiness. “Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book” (Revelation 22:7). The people who lose God’s Word will perish, but “happy is that people, whose God is the LORD” (Psalm 144:15). HMM

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

by Henry M. Morris, Ph.D.

“And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD commanded to Israel.” (Nehemiah 8:1)

That was an amazing congregation there in the street of Jerusalem that came together that day just to hear Ezra read the Bible and explain its teachings. Nehemiah’s previous chapter had just enumerated over 42,000 people who had returned from Babylon to rebuild the city.

Even if “all the people” is not meant to be understood literally but representatively, this was still a very large assemblage. It even included all but the smallest children (Nehemiah 8:2), and they all stood up (!) throughout the reading and exposition (Nehemiah 8:5-7), from morning to noon (Nehemiah 8:3).

Presumably all they had was the Pentateuch (tradition says that Ezra, who was doing the reading, eventually compiled the rest of the books with it into the Old Testament canon), but this was enough, and “all the people wept, when they heard the words of the law” (Nehemiah 8:9). Ezra not only read the actual words but also “gave the sense, and caused them to understand the reading” (Nehemiah 8:8). He further explained that, although they had been guilty in breaking God’s laws, they had been redeemed, and God was fulfilling all His gracious promises in restoring them to their land. Thus, they had joy as well as grief over their sins.

So should it be today. That is, when God’s Word is simply read and explained, that should be enough to generate both sadness and repentance over sin and also true joy in salvation. Then, as it was to the returning Jewish exiles long ago, “the joy of the LORD” becomes our “strength” for true worship and obedience (Nehemiah 8:10). HMM

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

by Henry M. Morris, Ph.D.

“The disciple is not above his master, nor the servant above his lord.” (Matthew 10:24)

Note the twofold relation of the believer to the Lord Jesus Christ expressed in this verse. We are His disciples and servants; He is our Master and Lord. Each of the two relationships is vital.

The word for “disciple” means “pupil.” The word “master” is the same as “teacher.” The Lord Jesus, therefore, is our teacher, and He teaches us through His Word—the Holy Scriptures. It is our function to learn His teachings and, of course, to believe them. No Christian (one under the authority of Christ) has the right to reject or even to question one of the teachings of His Word (Matthew 5:18-19). The lord-servant relationship goes even further. The word for “servant” is actually “bond slave.” The “lord” of a slave was his owner; the word itself means “supreme ruler” and is the title commonly assigned to God Himself in the New Testament. Thus, if a disciple is to believe the word of his master without question, the servant is to obey the word of his lord without hesitation.

But the world scoffs at the teachings of God’s Word and will try to persecute those who seek to follow them. The unbelieving world—even the religious world—responded to the teachings of the Master by ridiculing Him, then torturing Him, and finally hanging Him on a tree to die.

Yet we are to go to the same world with the same teachings. “As my Father hath sent me, even so send I you” (John 20:21). “As thou hast sent me into the world,” He prayed, “even so have I also sent them into the world” (John 17:18).

He does warn us: “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also” (John 15:20). HMM

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

by Henry M. Morris, Ph.D.

“By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.” (Hebrews 11:7)

Noah was indeed a man of mighty faith, believing God’s word even about “things not seen as yet,” preparing for a worldwide flood in a day when God had never yet even “caused it to rain upon the earth” (Genesis 2:5). Noah was “a preacher of righteousness” (2 Peter 2:5) to an unbelieving world for at least 120 years (Genesis 6:3), “while the ark was a preparing” (1 Peter 3:20), without gaining any converts except his own family.

But why would he have been “moved with fear”? Noah was surely not afraid to die! He had “walked with God” (Genesis 6:9) for 600 years (Genesis 5:32; 7:11) before the Flood, and he was certainly not afraid to die and go to meet the Lord.

Evidently it was for “the saving of his house” that he was afraid, realizing that his own children would soon be engulfed by the awful spirit of unbelief and wickedness that pervaded the antediluvian world if they could not somehow be delivered from it. So he “prepared an ark,” and his house was saved. “Come thou and all thy house into the ark,” said the Lord, “for thee have I seen righteous before me in this generation” (Genesis 7:1). Although they could easily have refused, they all chose to follow Noah.

In a like manner today, God speaks to the head of each house: “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). A consistent example of obedient faith set by a godly father and/or mother often results in the children also trusting in the Lord for salvation. Every caring parent should resolve that “as for me and my house, we will serve the LORD” (Joshua 24:15). HMM

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

by John D. Morris, Ph.D.

“The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?” (Psalm 27:1)

David had more than his share of opposition. His father and older brothers thought little of him. King Saul relentlessly pursued him. His generals oftentimes conspired against him. His own son tried to usurp his throne. If anyone had opportunity to trust God for deliverance, David did.

In this psalm—an anthem of trust—David reveals his special relationship with his God that buoyed him in times of trouble. As we read in our text, his Lord was his light, salvation, and strength, and so He is to us.

The Lord is my light. When we walk in His light, we do not stumble. Enemies are not able to hide in the dark and catch us by surprise. He vanquishes the darkness. “Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me” (Micah 7:8; see also 1 John 1:5-7).

The Lord is my salvation. God delivers His children from physical and spiritual danger, including deliverance from the penalty of sin. “Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake” (Psalm 79:9).

The Lord is the strength of my life. God is our defense, a place of refuge. “The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower” (Psalm 18:2).

Even in the face of seemingly overwhelming opposition, we have no need to fear. Our focus should be on the source of deliverance rather than on the problem. “Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD” (Psalm 27:14). JDM

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