by Henry M. Morris III, D.Min.

“But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will naturally care for your state.” (Philippians 2:19–20)

Paul cited Timothy and Epaphroditus as two faithful ministry friends (Philippians 2:19–30). Their activities provide a great inventory to follow as we “work out [our] own salvation” (Philippians 2:12).

• Likeminded: The Greek word is isopsuchos, or “equal in soul.” Effective ministry friendships agree in purpose (Amos 3:3).
• Genuine Care: The Holy Spirit used merimnao, a burden for others’ needs. Philippians 2:2–4 lists the restrictions.
• Seek Christ’s Things: Edify each other (1 Corinthians 14:12), focus on heavenly ideals (Colossians 3:1), and crave the kingdom and God’s righteousness more than our welfare (Matthew 6:33).
• Serve Together: Timothy was to Paul like a “son with the father,” serving with him “in the gospel” (Philippians 2:22). To be acceptable, that service must be in “righteousness, and peace, and joy” (Romans 14:17).
• Companion in Labor: Similarly, Epaphroditus is said to work with Paul (Philippians 2:25). As with Timothy, their focus was “to establish you, and to comfort you concerning your faith” (1 Thessalonians 3:2).
• Fellow Soldier: Military metaphors abound in the Bible, with a common thread of the spiritual warfare defined in Ephesians 6:10–18. We must “endure hardness” when we assist in the ministry (2 Timothy 2:3).

Not every Christian meets the excellence of these faithful friends. “Most men will proclaim every one his own goodness: but a faithful man who can find?” (Proverbs 20:6). HMM III

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

by Henry M. Morris III, D.Min.

“Fret not thyself because of evil men, neither be thou envious at the wicked; for there shall be no reward to the evil man; the candle of the wicked shall be put out.” (Proverbs 24:19–20)

Many of us remember the horror of September 11, 2001. The United States had not been attacked on its continental soil since the Civil War, and the whole country stood glued to their TV sets in stunned agony at the evil atrocity of the terrorists’ hostility.

Loud and often have been the vows of retribution since then, but “wars and rumours of wars” continue unabated (Mark 13:7). Nothing (according to the Scriptures) will stop the hatred of evil men against that which represents the name and lifestyle of the Lord Jesus (John 15:18), but the vengeance belongs to God alone (Hebrews 10:30).

The challenge for most of us is that we forget that the enemy is not merely this or that terrorist group (there have been countless such groups over the millennia), but “the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8). If we are constantly in turmoil over the latest iteration of evil displayed in living color every day on our evening news, our souls will never gain peace.

It is the “joy of the LORD” that brings us strength (Nehemiah 8:10). It is the delight of being “rich in good works, ready to distribute, willing to communicate” that allows us to sense something of the unilateral love of the Lord Jesus (1 Timothy 6:18). Seeking “the kingdom of God, and his righteousness” first is what brings our heavenly Father’s steadfast supply of all that we may need (Matthew 6:33; Philippians 4:19).

Perhaps when evil days creep into our lives or our memory, we would do well to focus our “affection on things above, not on things on the earth” (Colossians 3:2). HMM III

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

by John D. Morris, Ph.D.

“I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live.” (Deuteronomy 30:19)

Shortly before his death, Moses restated the law and the covenant between God and His people summed up in the greatest commandment: “Thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5).

Furthermore, Moses claimed that “this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven . . . . Neither is it beyond the sea” (30:11–13). Nothing about it was hard to understand. “But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it” (v. 14).

Indeed, the evidence that God is Creator, Judge, Provider, and Redeemer is all around us. Our text informs us that “heaven and earth” are witnesses of God’s nature. We have more than enough information to respond. In fact, these things “from the creation of the world are clearly seen” so that those who reject the Creator are “without excuse” (Romans 1:20). Indeed, to ignore the evidence of creation and the Flood, one must be “willingly . . . ignorant” (2 Peter 3:5). Rejection is foolishness.

“See, I have set before thee this day life and good, and death and evil” (Deuteronomy 30:15). The choice is between blessing (v. 16) and cursing (v. 19). All lines of reasoning point toward the God of the Bible as the one true God. “Therefore choose life,” as our text encourages us, “that thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life” (v. 20). JDM

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

by Henry M. Morris, Ph.D.

“It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that are left.” (2 Kings 19:4)

These words were part of King Hezekiah’s plea to Isaiah for help in prayer against Rabshakeh and the Assyrian army besieging Jerusalem. It marks the second time in which this particular word is used for “the remnant.” The first occurrence was in Genesis 45:7, when Joseph assured his brothers that God had sent him into Egypt to preserve for Israel “a posterity” in the earth. This word (Hebrew sherith) is prominent later in the writings of the prophets, who frequently refer to the faithful Israelite “remnant” during times of apostasy.

The same doctrine appears in the New Testament. Speaking of the children of Israel during the time of their dispersion among the nations because of their rejection of Christ, Paul says, “Even so then at this present time also there is a remnant according to the election of grace” (Romans 11:5). There are many Jews even today who have received Jesus as their Messiah and personal Savior, even though Israel as a nation still rejects Him.

This biblical doctrine of the remnant applies especially to faithful Israelites who witness to God’s truth even in times of national apostasy. Nevertheless, the principle seems also to apply to so-called Christian nations as well. Although nominally Christian, each of these nations, like the church at Sardis, “hast a name that thou livest, and art dead,” as far as true biblical Christianity is concerned (Revelation 3:1). Nevertheless, in each, there is still a remnant of real, believing Christians, and these have the great responsibility to maintain a true witness for Christ in just such a time as this. HMM

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

by Henry M. Morris, Ph.D.

“That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: shall not the Judge of all the earth do right?” (Genesis 18:25)

People often make erroneous judgments. Even those who are officially appointed or elected to judge others are sometimes mistaken, and so we have a whole system of appeals courts. Yet even the Supreme Court, composed as it is of fallible human beings, often seems to be wrong. But as Abraham recognized long ago while interceding for the people in Sodom, we can be confident that the Judge of all the earth will do right!

He not only can judge our actions in relation to His revealed will but can also discern thoughts and motives and, therefore, “judge the secrets of men” (Romans 2:16), and He will do so in absolute rightness. Furthermore, “he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:31). “The Father judgeth no man, but hath committed all judgment unto the Son,” and “my judgment is just,” asserted the Lord Jesus (John 5:22, 30). To those who reject or ignore His redeeming love, relying instead on their own worth, “there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries” (Hebrews 10:26–27).

To those who have been redeemed through saving faith in Christ, there will, indeed, be a judgment day, but it will be for dispensing rewards for faithful service rather than for salvation, and this also will be done righteously. “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day” (2 Timothy 4:8). HMM

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

by Henry M. Morris III, D.Min.

“And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.” (Philippians 4:3)

Although the word “yokefellow” is out of use today, the meaning is easily understood. Most of us know a yoke is a device that connects two animals together to increase the power for the work that needs to be done.

Jesus said, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matthew 11:29–30). From a spiritual perspective, we labor together with the Lord Jesus. Among ourselves, we labor in the gospel. It is worth noting that God sees the marriage bond as “joined together” (same term) with a yoke (Matthew 19:6).

Interestingly, as Paul speaks highly of the women who labored with him, he uses two very different concepts to recognize their contribution. First, he describes them as sunathleo, or those who are “engaged in the contest” with him, like “a man also [strives] for masteries” (2 Timothy 2:5). Then, Paul uses sunergos to describe those who have accomplished meaningful work alongside him. Titus is described as Paul’s “partner and fellowhelper” (2 Corinthians 8:23). These women had evidently earned Paul’s respect for their commitment to the kingdom work.

Although the picture drawn by these synonyms rests on the work aspect, surely there is the assumption that those who are yoked together anticipate a common goal. Jesus, with “the joy that was set before him endured the [work of the] cross” (Hebrews 12:2). And we labor in the kingdom since our “names are in the book of life.” HMM III

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

by Henry M. Morris, Ph.D.

“For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.” (1 Chronicles 29:15)

All of God’s people, whether ancient Israelites or modern Christians, need to recognize that we are mere “strangers and pilgrims on the earth” (Hebrews 11:13). This world is not our home, as the old gospel song puts it, and we must not let our roots get down too deep in this materialistic world.

The words of our text are in David’s last recorded prayer before his death. He was a great king and very wealthy in material things, but he still recognized that his real home was not in the earthly Jerusalem but in heaven.

So should we. The apostle Paul wrote, “For our conversation [the Greek word here literally means ‘citizenship’] is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ” (Philippians 3:20). We are merely serving in this world as “ambassadors for Christ,” and our business here, representing the court of heaven, is to urge men, “in Christ’s stead, be ye reconciled to God” (2 Corinthians 5:20).

Why should we spend time and money beautifying a home on Earth when Christ has gone to prepare a mansion for us in heaven (John 14:2)? Remember Abraham, who by faith “sojourned . . . in a strange country, dwelling in tabernacles” (Hebrews 11:9). “But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (Hebrews 11:16).

Also remember Paul, who had “no certain dwellingplace” (1 Corinthians 4:11), not to mention the Lord Jesus Himself, who had “not where to lay his head” (Matthew 8:20). We do well, therefore, to “pass the time of [our] sojourning here in fear” (1 Peter 1:17)—that is, reverential fear of God (never fear of man)—as good citizens of our heavenly country. HMM

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

by Henry M. Morris III, D.Min.

“Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.” (Philippians 2:17)

Paul saw himself as “poured out” as an offering (Greek spendo) on the “sacrifice and service” of these precious friends. This special word is used only one other time, when Paul was “ready to be offered” at his death (2 Timothy 4:6).

Paul’s ministry among the Philippians resulted in the godly lifestyle of the church. They became sacrifices (Greek thusia) much like the Lord Jesus “hath given himself for us” (Ephesians 5:2). We also are told to “present [our] bodies a living sacrifice, holy, acceptable unto God, which is [our] reasonable service” (Romans 12:1).

The service that is commended of the Philippians is a public service undertaken at one’s own expense (Greek leitourgia). Several men in the church at Antioch were noted for their ministry (Acts 13:2 uses the same word), and some in Macedonia and Achaia were also acknowledged for giving contributions to the saints at Jerusalem (Romans 15:26–27).

Paul’s joy and rejoicing at the godly activity of the faithful saints at Philippi are the key to understanding the tone of the entire book. He had “poured out” himself, even being “shamefully entreated” during his ministry there (1 Thessalonians 2:2). Yet while writing this poignant letter back to the church, he gives joyful greetings to them at the certain knowledge that his ministry among them resulted in their sacrifice and service.

Would God that all of us could see our offerings for the sake of others with the same passionate expectation. Often our Lord calls on us to give of ourselves in selfless ways so that others may learn from our example. Sometimes, we must even pour out our own souls for the sake of the gospel (1 Thessalonians 2:8). HMM III

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

by Henry M. Morris, Ph.D.

“The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.” (Deuteronomy 7:7)

Modern people—even Christians—tend to measure success in terms of bigness. God’s measure, on the other hand, is based on quality, not quantity. There were undoubtedly millions of people on the earth, for example, when the Flood came in the days of Noah, but only a “few, that is, eight souls were saved” as the waters lifted up the Ark (1 Peter 3:20).

A few centuries after the Flood, populations had again increased, and great nations developed in Egypt, Mesopotamia, and elsewhere. But God called one man, Abraham, to establish a new nation. Many great nations (Arabs, etc.) came from Abraham, but again God chose only one, Israel, to inherit the promise. Israel did grow, but as our text shows, even this chosen nation was nearly always insignificant compared to other nations.

In Israel’s history, many instances are recorded when God used just a few to battle many. God used Gideon’s 300 men to defeat 135,000 Midianites (Judges 7:7; 8:10). Similar deliverances occurred in the days of David, Asa, Jehoshaphat, Hezekiah, and others.

In the New Testament, the Lord Jesus told His disciples that “where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20). He also said to them, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

God’s criterion is motivation rather than multiplication. “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:14). But those few will be faithful servants and will someday hear Him say, “Well done, thou good and faithful servant . . . enter thou into the joy of thy Lord” (Matthew 25:21). HMM

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

by John D. Morris, Ph.D.

“Now faith is the substance of things hoped for, the evidence of things not seen.” (Hebrews 11:1)

Hebrews 11 is known as the great Hall of Faith because it recites the faith and resulting action of many Old Testament heroes. It begins with a description of what faith is.

First, we see that it is the “substance of things hoped for.” Biblically, we know that the Christian hope is a hope so real that it has substance in the present. None of the people of faith recited in this chapter actually saw the promises made to them come to fruition, but they so believed in them that they lived in the present as if the future were reality.

The word “substance” occurs only two other times in Hebrews. It is used to speak of Christ as the exact representation of God’s essence and nature, “who being the brightness of his glory, and the express image of his person [i.e., substance]” (Hebrews 1:3). It is also translated “confidence,” “for we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end” (Hebrews 3:14), and speaks of a deep assurance. Putting this all together, our text could then be rendered “faith is the essence of our assurance of things yet in the future.”

The word “evidence” can be translated “conviction,” or even “proof.” The word implies a logical, airtight argument. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof [same word as ‘evidence’], for correction, for instruction in righteousness” (2 Timothy 3:16). This sort of evidence is something we know to be true, something about which we have such conviction that we act accordingly.

The first half of the verse brings a future truth down into the present; the second half commits our lives to that truth. JDM

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

by John D. 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)

The letter to the Philippian church stands as perhaps the most personal of the epistles, with Paul’s love for the believers being obvious. He expressed his love with heartfelt prayer for them every time he thought of them.

These prayers are constant in the sense that the Philippian believers were never far from his thoughts. Often Paul resorted to prayer for their personal needs and their relationship with God. His prayers are described by at least two Greek words of interest to us. First, he tells that he “thanked [his] God” (Greek eucharisteo) each time they came to mind. To another church he similarly wrote, “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ” (1 Corinthians 1:4). The word implies a sincere statement of genuine gratitude for their fellowship in being with him in serving God and partnership in the ministry.

Likewise, he used the word “supplication” (Greek deesei), an expression of gratefulness for his needs having been supplied. Paul’s needs were often provided for by those to whom he ministered, and he was profoundly grateful. The Christian minister is enjoined to remember his followers with “joy.” Paul remembered them in thankfulness to God for them and to them for their response.

We should strive to arrive at a balance between our ministry goals in evangelism and ongoing care for believers’ Christian growth and steadfast doctrinal purity. What is the state of our harmony among church members, as well as our prayers for them? JDM

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

by Henry M. Morris, Ph.D.

“For he looketh to the ends of the earth, and seeth under the whole heaven; to make the weight for the winds; and he weigheth the waters by measure.” (Job 28:24–25)

It was only discovered by scientists in modern times that air actually has weight. This passage in Job, however, written 35 or more centuries ago, indicated that the two great terrestrial fluids of air and water forming Earth’s atmosphere and hydrosphere are both “weighed” by God’s careful “measure” to provide the right worldwide balance of forces for life on Earth.

Another remarkable “weighing” act of God is noted in Job 37:16: “Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?” Clouds are composed of liquid drops of water, not water vapor, and water is heavier than air, so how are they “balanced” in the sky? “For he maketh small the drops of water: they pour down rain according to the vapour thereof: which the clouds do drop and distill upon man abundantly” (36:27–28).

Meteorologists know that the weight of the small water droplets in the clouds is “balanced” by the “weight of the winds”—air rushing upward in response to temperature changes. Eventually, however, the droplets coalesce to form larger drops that overcome these updrafts and fall as rain. “By watering he wearieth the thick cloud” (37:11). The coalescence is probably triggered electrically in the clouds themselves, “when he made a decree for the rain, and a way for the lightning of the thunder” (28:26).

Although these verses are not couched in the jargon of modern science, they are thoroughly scientific and up to date. “Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?” (26:14). HMM

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

by Henry M. Morris, Ph.D.

“For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.” (Zechariah 2:8)

This common phrase is often used to identify an object of one’s special favor or affection. The apple of the eye, of course, is not a fruit but the pupil of the eye. It is so essential for sight that it becomes a peculiarly apt symbol for a prized possession. It is used five times in the Bible as a translation of three different Hebrew nouns, none of which refer to the actual apple fruit. In each case, however, it speaks of something highly valuable to the owner.

Three of these (Deuteronomy 32:10; Lamentations 2:18; and our text above) are in reference to the chosen people, Israel, as the apple of the eye of God Himself. God has often punished Israel for her sins and has allowed other nations to be His rod of judgment, but woe to that nation that touches the apple of His eye in this way!

That individual believers can also be so regarded by the Lord is evident from one of David’s prayers: “Shew thy marvellous lovingkindness . . . . Keep me as the apple of the eye, hide me under the shadow of thy wings” (Psalm 17:7–8).

To be kept by God as He would keep the very apple of His own eye requires an implicit trust in Him and His Word. In fact, His Word must become the apple of our eye! “My son, keep my words, and lay up my commandments with thee. Keep my commandments, and live; and my law as the apple of thine eye” (Proverbs 7:1–2).

There are many beautiful and appropriate figures used for God’s Word (“light,” “hammer,” “sword,” “milk,” etc.) but none more personally meaningful than this. May the Holy Scriptures, the indispensable Word of God, truly be the apple of the eye for each of us. HMM

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

by Henry M. Morris, Ph.D.

“And, lo, I am with you always, even unto the end of the world. Amen.” (Matthew 28:20)

A favorite old song of many senior citizens (of this writer, at least) is the sentimental “I’ll Be Loving You—Always” ballad written long ago by Irving Berlin. The sincerity of some who sing it may be questioned, but the many “always” promises of the Bible really mean it. Consider a few of these precious promises.

The apostle Paul urges believers to be “always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Corinthians 15:58). And to the same Corinthian church he later wrote, “Now thanks be unto God, which always causeth us to triumph in Christ” (2 Corinthians 2:14).

Then there is that other tremendous promise in the same epistle: “And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work” (2 Corinthians 9:8). The greatest such promise is that in our text, when the Lord Jesus Christ Himself promised that “I am with you always, even unto the end of the world.”

There are also a number of very important exhortations in the Scriptures involving an “always” type of commitment. For example, Jesus said “that men ought always to pray, and not to faint” (Luke 18:1). That is, never give up praying just because the answer seems a long time coming. Furthermore, Paul says that we should be “giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ” (Ephesians 5:20).

Then, we are to “rejoice in the Lord always” (Philippians 4:4). Finally, there is the command to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you” (1 Peter 3:15). HMM

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

by John D. Morris, Ph.D.

“Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee.” (Deuteronomy 32:18)

Just before his death, Moses predicted the coming apostasy of Israel in a prophetic “history” of Israel. Not only did his prophecy come true for the nation of Israel, but the same could be said for much of Western Christianity today.

Moses recounted the fact that Israel had been blessed greatly of the Lord, but instead of drawing closer to Him, they grew “fat, and . . . forsook God which made [them], and lightly esteemed the Rock of [their] salvation” (Deuteronomy 32:15). The use of the term “rock” refers to the rock that Moses struck, yielding water to sustain them in the parched desert region. The rock provided an ever-present reminder of God’s marvelous provision. (If one should further doubt the identity of the Rock, “that Rock was Christ” according to 1 Corinthians 10:4.) They totally forgot, however, the God of their creation and salvation. They sacrificed to demons, old gods, and to any new gods around (Deuteronomy 32:17).

God has given us life, and without His daily sustenance all life would cease. How foolish it is to attempt to live life without the One “that begat” us—who gave us life and even now maintains it. All too often the Creator God is excluded from our churches, our government, and our schools. Even many Christians live their lives as practical atheists, making decisions and living their lives just as if no God exists. Let us recommit ourselves to giving the rightful place in our lives and in our sphere of influence to “the Rock that begat” us.

“I will publish the name of the LORD: ascribe ye greatness unto our God. He is the Rock, his work is perfect; for all his ways are judgment: a God of truth and without iniquity, just and right is he” (Deuteronomy 32:3–4). JDM

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

by Henry M. Morris, Ph.D.

“And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.” (Acts 4:33)

There are multitudes today who believe that Christ’s resurrection was a spiritual resurrection, insisting that the idea of a dead body returning to life after three days in the grave is completely unscientific and impossible.

This was not what the apostles preached with great grace and great power, however. They would hardly have been excited about any kind of spiritual resurrection, since everyone—both Jews and the pagan Gentiles—believed in life after death. If that was their message, no one would have doubted, and no one would have cared. Even when the disciples saw the resurrected Christ, they first “supposed that they had seen a spirit” (Luke 24:37). Christ had to urge them to “handle me, and see; for a spirit hath not flesh and bones, as ye see me have” (v. 39).

When the disciples finally became convinced of His bodily resurrection, they were quickly transformed into courageous evangelists, willing even to die in support of their glorious message of salvation. The resurrection was, indeed, contrary to scientific law and all human experience, and this very fact proved to them that their Lord was Himself the divine lawgiver and author of all human experience. All other founders and leaders of human religions, ancient or modern, are themselves subject to death, but He alone has triumphed over death. Only the Creator of life can conquer death, and the resurrection proves that Jesus Christ is Creator as well as Savior.

Therefore, when we today, like the apostles of old, proclaim the resurrection of Christ, we know that His name is above every name. This enables us also to witness with great power, in great grace. HMM

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

by Henry M. Morris, Ph.D.

“He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.” (Deuteronomy 32:4)

Here in the song of Moses, which God instructed him to write for the children of Israel as they were about to enter the promised land (note Deuteronomy 31:19), is the first of at least 40 references in the Bible to God as the Rock. There are four others just in this song. In verse 15, He is the “Rock of [Israel’s] salvation.” In verse 18, He is “the Rock that begat thee.” See also verses 30 and 31.

Note some of the other wonderful metaphors picturing God as our great foundation stone. He is “my strong rock” in Psalm 31:2 and “the rock that is higher than I” in Psalm 61:2. In Psalm 62:7, He is “the rock of my strength” and is “the rock of my refuge” in Psalm 94:22. Isaiah calls Him “a great rock in a weary land” and “the rock whence ye are hewn” (Isaiah 32:2; 51:1).

During the wilderness wanderings, the Israelites were supplied with water from a rock, and the apostle Paul tells us “that spiritual Rock that followed them . . . was Christ” (1 Corinthians 10:4). And, of course, Christ told His disciples that Peter’s confession of Himself as the “Son of the living God” was the rock upon which He would build His church (Matthew 16:16, 18).

But to unbelievers He is “the stone which the builders rejected” (Matthew 21:42), “a stone of stumbling, and a rock of offence, even to them which stumble at the word” (1 Peter 2:8). “Therefore,” said Jesus, “whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock” (Matthew 7:24–25). HMM

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

by Henry M. Morris, Ph.D.

“Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy.” (1 Chronicles 29:9)

As the people brought gifts for the construction of the temple in Jerusalem, it is mentioned no less than six times in this chapter that their offerings were willing offerings (once in verses 6 and 14, twice each in verses 9 and 17). In fact, they were not only willing but also joyful in their giving.

Joyful giving is not the usual response to a fundraising effort for a religious cause. The great proliferation of causes today—not only for churches but for multi-church or para-church projects that are usually associated with high-pressure solicitations by professional money-raisers—has developed a growing cynicism in Christians toward all such appeals.

That is not the way it should be, “for God loveth a cheerful giver” (2 Corinthians 9:7). The churches of Macedonia, though going through “a great trial of affliction” and in “deep poverty,” nevertheless “abounded unto the riches of their liberality,” and they did so in “the abundance of their joy” (8:2). What made the difference was that they “first gave their own selves to the Lord” (v. 5).

No doubt another vital factor leading to the joyful offerings of the people for the building of the temple was the example set by David’s great, personal, joyful generosity followed by that of all the other leaders of Israel (1 Chronicles 29:3–8). This encouraged the people also to give “with perfect heart” (our text). They had evidently, like the Philippians of Macedonia, also first given themselves to the Lord. David had led them by example, not coercion, reminding himself and his people as he prayed a prayer of thanksgiving that “all things come of thee, and of thine own have we given thee” (1 Chronicles 29:14). HMM

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

by Henry M. Morris, Ph.D.

“For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:6)

The light that shines in the soul of a lost sinner when he first comes to know Jesus Christ can only be compared to the light that Christ called forth on Day One of the creation week. We met this God of glory spiritually when we first beheld in our hearts the face of Jesus Christ.

But the face of Jesus Christ was not always deemed so glorious. We read of a time when ungodly men did “spit in his face” (Matthew 26:67), took a blindfold “to cover his face” (Mark 14:65), and finally, with a rain of terrible blows, “struck him on the face” (Luke 22:64). Once His “countenance [was] as Lebanon, excellent as the cedars” (Song of Solomon 5:15), but when they finished their assault, “his visage was so marred more than any man, and his form more than the sons of men” (Isaiah 52:14).

“The face of the Lord is against them that do evil” (1 Peter 3:12), however, and the time is coming very soon when all those who have turned their faces from Him will call “to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb” (Revelation 6:16). When finally they will have seen the glory of God in the face of Jesus Christ in all its consuming strength, not even the world itself will stand, “from whose face the earth and the heaven fled away” (20:11).

For those who have looked on Him in faith, however, this will not be a time of judgment but blessing, for “they shall see his face” (22:4). The face of Jesus Christ, fierce as a devouring fire to those He must judge, is glorious in beauty and love to those who believe. HMM

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

by Henry M. Morris, Ph.D.

“In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.” (Ephesians 1:13–14)

From very ancient times it has been the custom to confirm and guarantee an agreed-on purchase by sealing the contract with a seal that could only be broken by the buyer when he was ready to take possession of his purchase.

The marvelous transaction seen by John at God’s throne in heaven references this practice. There, only the Lamb is found worthy to open the seven-sealed scroll on which is recorded the title to the whole creation. “And they sung a new song, saying, Thou art worthy to take the [scroll], and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood” (Revelation 5:9). The purchase price had been paid on Calvary, and the resurrected Lamb had come to claim His possession.

And we are part of that possession! The price has been paid for our redemption from sin’s bondage, but we have not yet entered into the inheritance that our great Redeemer has promised us. In the meantime, our individual title deed, as it were, has been sealed by none other than the Holy Spirit. He is not only the seal, but also the “earnest”—that is, the down payment, the earnest money—who guarantees the total “redemption of the purchased possession.”

His personal presence in our lives is our assurance that the full promise will be fulfilled, and we are urged to “grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption” (Ephesians 4:30). He “hath also sealed us, and given the earnest of the Spirit in our hearts” (2 Corinthians 1:22). HMM

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