by Henry M. Morris, Ph.D.

“And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” (Matthew 8:20)

It is significant that although Christ clearly taught that He was the unique Son of God, He most frequently referred to Himself as Son of man, earnestly desiring that people understand His true and representative humanity.

The first use of the phrase is in Psalm 8:4: “What is…the son of man, that thou visitest him?” Although David may have been thinking of all “sons of Adam” in general, the writer of Hebrews applied the passage specifically to Christ (Hebrews 2:6), “that he by the grace of God should taste death for every man” (Hebrews 2:9). In order to save lost men, God in Christ had to become man through supernatural incarnation. Then, as perfect, sinless man, He could represent us before God, finally tasting death for every man.

The vital importance of the incarnation is affirmed by John: “Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God” (1 John 4:2-3). It is noteworthy that Satan and his evil spirits would recognize Christ as the Son of God (Matthew 4:3; 8:28-29) but never as the Son of man! This reluctance seems also to characterize all the occultic philosophies of the so-called “New Age” movement, as well as all ancient and modern pantheistic religions. They speak glibly of “the Christ” as a spirit that may come on many but bitterly refuse to acknowledge that the man Jesus was actually the Son of man, God incarnate.

Finally, it is thrilling to realize that, although He only became the Son of man through His incarnation, He will always remain the Son of man! John saw Him in His glory—as we shall see Him in eternity—as “one like unto the Son of man” (Revelation 1:13; 14:14). HMM

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

by Henry M. Morris, Ph.D.

“Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” (2 Peter 1:10)

Although the calling of God is solely by His grace apart from works (2 Timothy 1:9), and although “the gifts and calling of God are without repentance” (Romans 11:29), it is quite possible for a person to believe mistakenly that he has been called, and so Peter urges each professing Christian to make sure of his calling.

In the first place, one who is truly called will love God (Romans 8:28), and such love should not be superficial but with the whole heart and soul and mind (Matthew 22:37). One who is called should “walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love” (Ephesians 4:1-2). If our lives fail such tests, we should at least “examine yourselves, whether ye be in the faith; prove your own selves” (2 Corinthians 13:5).

God’s call is not only unto salvation, of course, but to a particular service for His glory. Some like Paul were “called to be an apostle, separated unto the gospel of God” (Romans 1:1). Many in Paul’s day were actually called to be servants: “Let every man abide in the same calling wherein he was called. Art thou called being a servant? care not for it: but if thou mayst be made free, use it rather. For he that is called to the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant….Brethren, let every man, wherein he is called, therein abide with God” (1 Corinthians 7:20-22, 24).

Even the apostle Paul, however, could still say (and so should we), “I press toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:14). We need, first of all, to make our “calling and election sure.” HMM

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

by Henry M. Morris, Ph.D.

“For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars.” (2 Chronicles 16:9)

Since God in His essence is spirit (note John 4:24) and is omnipresent, one might wonder how He could have physical eyes. The fact is, however, that the Bible frequently refers to His eyes. In fact, this phrase, “the eyes of the LORD,” occurs no less than 21 times in the Bible.

While this is hard to understand in one way, it is wonderfully clear when we remember God is omnipotent and omniscient, as well as omnipresent. “He that formed the eye, shall he not see?” (Psalm 94:9). We may not be able to understand the actual seeing mechanism of spiritual eyes; nevertheless, “the eyes of the LORD are in every place, beholding the evil and the good” (Proverbs 15:3).

The prophet Zechariah reminds us not to “[despise] the day of small things,” for they will be observed by “the eyes of the LORD, which run to and fro through the whole earth” (Zechariah 4:10). The phrase is used first of all in connection with those terrible times when “the wickedness of man was great” and “the earth was filled with violence” (Genesis 6:5, 11). Yet God could still see righteous Noah there. “Noah found grace in the eyes of the LORD” (Genesis 6:8), and he and his family were saved through the awful worldwide Flood.

The last usage of the phrase is in Peter’s epistle, quoting Psalm 34:15: “For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil” (1 Peter 3:12). We do well to remember always that one of the great names of God is “Thou God seest me” (Genesis 16:13) and then conduct ourselves accordingly, aware that our God is indeed watching us with deep love and concern. HMM

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

by Henry M. Morris, Ph.D.

“And 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)

This great promise has been an immeasurable source of strength and comfort to Christians, especially during times of trial. It is specifically directed, however, only to those who are “the called.”

Recognition of those who are “the called” is best achieved through their synonymous description as “them that love God.” There are also numerous other Scriptures that further describe them. There are two Greek words (each occurring 11 times) that specifically refer to those who are members of this select group: One of these words is kletos (“called”); the other is klesis (“calling”). Another very important term is ekklesia, meaning “called out,” which occurs 115 times and is almost always translated “church.” That is, a true church is composed of people who have been specially called by God out of the world system and have joined together in a local church to fulfill the purposes of their divine calling.

“Not many wise men after the flesh, not many mighty, not many noble, are called” (1 Corinthians 1:26). No I.Q. test, physical exam, or social standing is used as a criterion; neither are any human achievements. “[God] hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Timothy 1:9).

God’s call was strictly by grace, according to His own eternal purpose! The means by which God calls is the gospel: “Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (2 Thessalonians 2:14). No wonder, then, that we can know that all things work together for good on behalf of those whom God has called, and who therefore love God! HMM

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

by Henry M. Morris, Ph.D.

“They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.” (Jeremiah 6:14)

This indictment by the prophet Jeremiah of the false prophets of his day could easily find a parallel today. The charge was repeated (8:11), so Jeremiah evidently considered it important. The prophet Ezekiel later leveled almost the same indictment against the false prophets of his time: “They have seduced my people, saying, Peace; and there was no peace” (Ezekiel 13:10).

Almost every person would prefer to live in peace, of course. The word itself has become almost an ironic cliché. Our annual observance of Veterans Day (originally called Armistice Day) wistfully expresses the hope that when the current war is settled, it will be the final war, and thenceforth there will be “peace, peace.” The word “armistice” is from the Latin and means “arms standing still.”

But there is no real peace; there were numerous wars back during Babylonian times and Roman times and medieval times and all times! Even today there are dozens of small “wars and rumours of wars” going on in any given year (Matthew 24:6). It will continue to be so until Christ, the “Prince of Peace” (Isaiah 9:6), comes back to “speak peace unto the heathen” and to establish His kingdom of peace “even to the ends of the earth” (Zechariah 9:10).

In the meantime, James reminds us of our personal guilt: “From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?” (James 4:1). And Paul exhorts: “Finally, brethren,…be of one mind, live in peace; and the God of love and peace shall be with you” (2 Corinthians 13:11). HMM

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

by Brian Thomas, Ph.D.

“Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.” (1 Peter 1:13)

There’s a lot packed into this verse. One can’t live it out without understanding something of the grace Peter mentions. When Jesus Christ is revealed, He apparently plans to add some great grace to those who eagerly expect His second coming. What will this grace be?

We are to remember His return each time we partake of the Lord’s Supper. “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (1 Corinthians 11:26). The cup reminds us of His blood, and His blood reminds us that He died in our place so we may have eternal life. Thus, one great grace He will bring with Him is the final abolition of death. There will be no more death for those whose names “are written in the Lamb’s book of life” (Revelation 21:27).

But He will bring an even greater grace than everlasting life. Paul taught the churches that our reunion with Christ is the great goal. He wrote, “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” (1 Thessalonians 2:19)? What does it mean that “so shall we ever be with the Lord” (1 Thessalonians 4:17)? We will reach our true fulfillment in Him. “Then shall I know even as also I am known” (1 Corinthians 13:12).

No wonder we “hope to the end” for this great grace. Oh, to be alive and in fellowship with our Creator and Savior forever! BDT

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

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

“The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul.” (Proverbs 16:17)

This short verse is nestled in the exact center of the book of Proverbs, underscoring its importance. The pattern for righteous living is described as a well-traveled road (“highway”). The first phrase uses the Hebrew word sur, which is a qal infinitive and assumes a righteous person’s propensity to turn away from evil.

The second phrase employs two different words for “guard.” The word notser (keepeth) means “one who guards his way.” The next is shomer (preserveth), meaning “one who guards his life.” This parallelism underscores the axiom “guarding one’s path results in preserving one’s life.”¹

But pride is the roadblock to keeping to this “highway” (16:18-19). Humility, then, becomes a precious and necessary virtue for the growing saint. “Receive with meekness [humility] the engrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:21–22).

Additionally, Christians are continually led by the Holy Spirit, enabling them to internalize and apply the written Word of God, which guards their souls from inner sinful appetites that plague the growing believer (Romans 8–9; Ephesians 5:18). The upright believer seeks to avoid all forms of evil and diligently keeps to this righteous living (Proverbs 3:7; Ecclesiastes 12:13), walking circumspectly down life’s highway as a means of glorifying the Lord Jesus Christ (Psalm 119:105). CCM

1. Jamieson, R., A. R. Fausset, and D. Brown. 1997. Commentary Critical and Explanatory on the Whole Bible, vol. 1. Oak Harbor, WA: Logos Research Systems, Inc., 397.

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

by Henry M. Morris III, D.Min.

“Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.” (Ephesians 3:7)

In the New Testament, the words for gift and grace are very closely related. The Greek term charis is most frequently translated “grace,” and charisma is most often rendered “gift.” We who are twice-born are to use our “gift” with one another as “good stewards of the manifold grace of God” (1 Peter 4:10).

When God gifts us with faith so that we are saved by His grace (Ephesians 2:8), we are then “created in righteousness and true holiness” (Ephesians 4:24). This “new man” is granted the potential to understand the “exceeding greatness of his power” (Ephesians 1:19) and to participate in the “divine nature” so that we are able to escape the corruption that pervades the lust of this godless world (2 Peter 1:4).

When we preach the gospel, we use “the power of God” that will result in the salvation of those who respond (Romans 1:16). Right after the day of Pentecost, the apostles gave testimony of the resurrection of the Lord Jesus in a demonstration of that power so that “great grace was upon them all” (Acts 4:33). The message and the power and the grace of God are inseparable.

When our lives radically changed in response to the “new man” created in us by God, they did so by “the grace of our Lord” that is “exceeding abundant with faith and love” (1 Timothy 1:14). When we access the strength to rise above our infirmities or difficult circumstances, we are experiencing the Lord’s grace that is sufficient to deal with or overcome whatever may be hindering us (2 Corinthians 12:9).

When we “work out” the salvation God has “graced” us with, we can be sure that God is working in us “both to will and to do of his good pleasure” (Philippians 2:12-13). HMM III

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

by Henry M. Morris III, D.Min.

“To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins.” (Acts 26:18)

There is a historical point in our earthly lives at which the forgiveness of Christ was granted—even though He was “slain from the foundation of the world” (Revelation 13:8) and in the eternal sense we were “predestined” to be “conformed to the image of his Son” (Romans 8:29).

Christ has subdued, cleansed, and forgotten our sins. Our human minds will never comprehend what it cost the triune Godhead to “subdue our iniquities” and metaphorically throw our sins “into the depths of the sea” (Micah 7:19). How is it possible for an omniscient God to blot out and forget our sins? Yet the Scriptures clearly tell us that He does so (Isaiah 43:25; 44:22; Acts 3:19). God’s forgiveness is an eternal act of forgetfulness as well as judicial payment and propitiation.

Christ has replaced our sins with His holiness. Of course this must be! A holy God cannot fellowship with an unholy being. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” We must be “made the righteousness of God in him” (2 Corinthians 5:17, 21) so that He “might be just, and the justifier of him which believeth in Jesus” (Romans 3:26).

Christ has given us victory over sin. Since all of the above (and more) is true and active in the life of every believer, there should be an obvious exhilaration that enables us to confidently stand against whatever “fiery darts” the Enemy throws at us. “Sin shall not have dominion over you,” we are clearly told in Romans 6:14. Since the “offense” of sin was dealt with on the cross, we should “reign in life” by Jesus Christ (Romans 5:17).

Do you rejoice in your forgiveness and therefore reign over sin in your life? God has made this possible. HMM III

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

by Henry M. Morris, Ph.D.

“That the man of God may be perfect, thoroughly furnished unto all good works.” (2 Timothy 3:17)

The word “perfect” in this verse is artios, and it is used only this one time in the Bible. Its basic meaning seems to be “fitted” or “fresh.” Then, the words “thoroughly furnished” are one word, exartizo, in the original, which is essentially this same rare word (artios) with the prefix ex (meaning “out of”) added. It is only used one other time, where it is translated “accomplished” (Acts 21:5).

Putting these concepts together, Paul seems to be saying that the “man of God” is not necessarily a man who is sinlessly perfect but one who is both fresh (ready to meet present needs) and fully equipped (able to meet present needs).

And, of course, it is significant that this splendid testimony to what a man of God can be—and should be—follows immediately upon Paul’s grand testimony to the inspiration and power of the Holy Scriptures. The Scriptures, first of all, “are able to make thee wise unto salvation through faith which is in Christ Jesus” (2 Timothy 3:15). Then, they are “profitable for doctrine, for reproof, for correction, for instruction in righteousness” (v. 16).

“Doctrine,” more specifically, is teaching. “Reproof” is evidence or conviction. “Correction” is a word used only this one time, and it means setting straight. “Instruction” is chastening. Then, the end result of the perfect teachings, the convicting evidences, the correcting influences, and the chastening cleansing of the Holy Scriptures is to produce men and women of God who are both ready and able to meet the critical needs of the times in which they live.

By the same token, the large numbers of nominal Christians who do not diligently study, obey, and apply the Holy Scriptures in their lives are not either ready or able to face the awful challenges (vv. 1-14) of these last days. HMM

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

by Henry M. Morris III, D.Min.

“Then had the churches rest…and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” (Acts 9:31)

There is something of a paradox in this requirement to “fear the Lord.” On the one hand, we “have not received the spirit of bondage again to fear” but have received “the Spirit of adoption” (Romans 8:15). On the other hand, we are told to “cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

Our text insists that we are to be “walking in the fear of the Lord.” Obviously, the context illustrates a lifestyle of godly behavior that is produced by our attitude toward God’s sovereign majesty and unique holiness as the Creator and Sustainer of all things. We should “worship the LORD in the beauty of holiness: fear before him, all the earth” (Psalm 96:9).

It is clear that the “beginning of knowledge” (Proverbs 1:7), the “beginning of wisdom” (Proverbs 9:10), and the “instruction of wisdom” (Proverbs 15:33) are founded in the fear of the Lord. It is also clear that the fear of the Lord is that which mimics God’s hatred of “evil: pride, and arrogancy, and the evil way, and the froward [perverse] mouth” (Proverbs 8:13).

But the one who fears the Lord also knows “strong confidence” (Proverbs 14:26) and has an unwavering satisfaction in his or her life (Proverbs 19:23). Indeed, such godly fear promises to prolong our days (Proverbs 10:27) and to be a “fountain of life” that keeps us from the “snares of death” (Proverbs 14:27).

Knowledge of God should produce a “godly fear” (Hebrews 12:28) as we serve in the kingdom—fear of His power and holiness and omniscience—yet also provide a steadfast rest in the knowledge that we are His workmanship (Ephesians 2:10), gifted not with timidity but with a spirit of “power, and of love, and of a sound mind” (2 Timothy 1:7). HMM III

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

by Henry M. Morris, Ph.D.

“The day is thine, the night also is thine: thou hast prepared the light and the sun. Thou hast set all the borders of the earth: thou hast made summer and winter.” (Psalm 74:16-17)

The 74th Psalm is a sad lamentation over the apparent triumph of the enemies of God, but its central verse is a beautiful statement of faith: “For God is my King of old, working salvation in the midst of the earth” (Psalm 74:12). Then, in support of his faith, the psalmist remembers the mighty creative acts of God in ancient times, giving assurance that He could, indeed, work salvation in these present times.

Those who believe that man is the measure of all things, sufficient unto himself, ignore how dependent all people are on God’s provisions. The very rotation of the earth, with its cycle of day and night, has set the basic rhythm of biological life, and it was God—not man—who “divided the light from the darkness” (Genesis 1:4).

There is even the testimony in Genesis that God “prepared the light” before He prepared the sun (Genesis 1:3, 14), thus rebuking all those who later would worship the sun as the source of the earth and life.

God also “set all the borders [or ‘boundaries’] of the earth.” This refers both to the emergence of the continental land masses after the Flood and then also to the enforced scattering of the peoples from Babel into all the world, when He “determined the times before appointed, and the bounds of their habitation” (Acts 17:26).

He has even made “summer and winter, and day and night [that] shall not cease” (Genesis 8:22). God did all this—not man! Evolutionary humanism is futile foolishness, and one day soon God will answer the cry of the psalmist: “Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily” (Psalm 74:22). HMM

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

by Henry M. Morris III, D.Min.

“But ye shall receive power, after that the Holy Ghost is come upon you.” (Acts 1:8)

This promise of our Lord signaled the beginning of the immense change from the old covenant to the new. Prior to the fulfillment of Joel’s prophecy (Joel 2:28; Acts 2:16) on the day of Pentecost, the saints of God were empowered both selectively and infrequently.

We, however, upon whom the “better thing” has come (Hebrews 11:40), are all temples of the Holy Spirit (1 Corinthians 6:19). Since we have been “quickened” (made alive) by the Holy Spirit (1 Peter 3:18), we surely should then “walk in the Spirit” (Galatians 5:25). What, then, is the dunamis (power) that the Holy Spirit provides to us?

Obviously, the power comes from the indwelling presence of the Holy Spirit Himself (Ephesians 3:16-20). Our flesh has “no good thing” (Romans 7:18) to provide for an empowered, Spirit-filled life. Apart from the dwelling of God’s Spirit in us (Ephesians 1:14), we would be unable to live righteously (John 15:5).

But thanks to the omnipotent and omniscient Creator, the Holy Spirit gives us gifts to use in Christ’s assembly to mature and to encourage each other (Ephesians 4:7-16). The Holy Spirit also grants us the ability to develop His “fruit” in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).

Then, with the encouragement and maturity we gain through our churches and the fruit of the Holy Spirit being obvious in our daily lives, the great privilege of sharing the gospel with the lost becomes a delightful exercise of “power” (Romans 1:16) that is clear, not only in careful words of testimony, but also in and through a life empowered by the Holy Spirit (1Thessalonians 1:5). HMM III

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

by Henry M. Morris, Ph.D.

“That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.” (Philemon 1:6)

This one-chapter epistle of Paul to his friend Philemon is essentially a personal request by Paul that Philemon forgive his runaway slave, Onesimus, and receive him back into “the church in thy house” as a new Christian, recently won to Christ (vv. 2, 10, 15-16). Our text is Paul’s prayer for Philemon and is similar to prayers by him for other believers (e.g., Colossians 1:9-10). It is an appropriate prayer on behalf of any fellow Christian. Its emphasis is on the blessings and responsibilities of true fellowship.

The “communication” of which Paul speaks is the Greek word koinonia, meaning “fellowship.” That is, genuine Christian faith involves a sharing of one’s life with others of “like precious faith” (2 Peter 1:1). That fellowship becomes “effectual” (literally, “full of power,” from the Greek energes, “energizing”) only through recognizing and appreciating all the blessings we have received through Christ.

Paul pointed out that he himself should be counted as a “partner” with Philemon (v. 17). Here the Greek is koinonos, practically the same as koinonia. Both Philemon, the wealthy Colossian master, and Onesimus, his runaway bondservant, were Paul’s spiritual children (v. 19), so they all theoretically shared “every good thing” in fellowship through Christ. Thus, Paul offered to repay anything Onesimus had stolen or any other losses, should Philemon so insist (vv. 18-19).

The demands of Christian fellowship thus might cost Onesimus his freedom, Paul his helper, and Philemon his bondservant. True fellowship is not mere Christian socializing. It is the sharing of love and concern, time and talents, possessions and even life itself, as need and circumstance demand, with others in the household of faith. HMM

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

by Henry M. Morris, Ph.D.

“The LORD shall reign for ever and ever.” (Exodus 15:18)

The Bible is a book of eternity, its words “for ever…settled in heaven” (Psalm 119:89). The theme of eternity is prominent throughout; in fact, the words “for ever,” “everlasting,” and the like occur more than 600 times. Many occurrences (49, to be exact) seem to make the concept even more complete, being combined either as “for ever and ever” or “from everlasting to everlasting.”

The first of these is in our text: “The LORD shall reign for ever and ever.” He is the eternal King of all creation! How beautiful and appropriate it is, then, to find that the last (the 49th) of these occurrences tells us that we—His redeemed saints—also “shall reign for ever and ever” (Revelation 22:5).

To note just a few of the other truths that will last for ever and ever, consider first of all the creation: “Praise ye him, sun and moon: praise him, all ye stars of light….For he commanded, and they were created. He that also stablished them for ever and ever: he hath made a decree which shall not pass” (Psalm 148:3, 5-6). Not only the world of God but also the Word of God shall endure eternally. “All his commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness….So shall I keep thy law continually for ever and ever” (Psalm 111:7-8; 119:44).

On the other hand, those who reject God and His Word will endure forever but will be forgotten forever. “Thou hast destroyed the wicked, thou hast put out their name for ever and ever” (Psalm 9:5). “And the smoke of their torment ascendeth up for ever and ever” (Revelation 14:11).

“But the mercy of the LORD is from everlasting to everlasting upon them that fear him” (Psalm 103:17). “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever” (Daniel 12:3). HMM

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

by John D. Morris, Ph.D.

“The heavens declare the glory of God; and the firmament sheweth his handywork.” (Psalm 19:1)

This verse has been a favorite of many who recognize God’s creatorship. The vastness of space “declares” His power and sovereign control over all and calls us to worship Him as not only Creator but Savior as well. In what ways do the heavens speak?

The orderly progression of day and night reminds us of God’s purpose in creating the heavenly bodies, that they should be “signs” for us to aid in telling time and the passage of time (Genesis 1:14). The sun’s light energizes Earth’s processes. From photosynthesis to tidal and atmospheric movements, the Creator can be recognized as the great Provider.

The “line” mentioned in Psalm 19:4 is that of a surveyor’s line, true and accurate. It represents the absolute standard by which our conduct is measured. Just as surely as an Earth-encircling line demarcates light and darkness, so God’s holy nature measures and evaluates our behavior.

The sun’s light extends outward in all directions, not just toward Earth. Light generates heat, thus “there is nothing hid from the heat thereof” (v. 6). This life-sustaining light can be compared to a bridegroom coming out of his chamber, anxious to receive his bride, and a strong man, an athlete ready to claim the championship (v. 5). In a similar manner, God delights in supplying every need of His children. He is near and ever-powerful. We can ask Him for anything at any time, He loves us that much.

From this poetic rehearsal of some of God’s immutable attributes, we can learn much of both His nature and our relationship to Him. While Psalm 19 does not teach in a didactic fashion, it can thrill our spirits and motivate us to draw nearer to Him. JDM

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

by Brian Thomas, Ph.D.

“The memory of the just is blessed: but the name of the wicked shall rot.” (Proverbs 10:7)

What more miserable thought can we conjure than that all our words and deeds will fade and be forever forgotten? This should motivate us to seek how we can find and hold significance that persists beyond our brief stay on Earth. This proverb helps answer our deep longing for lasting meaning.

The name of the wicked will not be remembered, but memories of the just will endure. For example, the Lord chose not to name the mightiest man alive during the Exodus—a recalcitrant Egyptian pharaoh. Yet, in that same narrative, the Lord named the just and brave midwives. “And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah” (Exodus 1:15). Those women’s names are blessed, being recorded and preserved in Scripture. Despite building monuments to himself, that pharaoh is now dust, and his name decayed with him.

How can we avoid this fate and be counted among the just? Malachi 3:16 says, “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.”

We must fear the Lord. We often labor for significance by trying to make ourselves great in this world. If that’s all we have, then our names will die with us. However, those who fear the Lord find forgiveness, justification, and sanctification. God will likewise bless the memory of our words and deeds in a “book of remembrance.” What joy we’ll find in those blessed pages! BDT

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

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

“But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses.” (2 Corinthians 6:4)

The phrase “in much patience [endurance]” could be used to summarize all of the apostle Paul’s life. The Greek word for endurance (hupomone) is used in the New Testament over 30 times. Endurance is triumphant patience, causing the troubled saint to rise above difficult circumstances. John Chrysostom, an early church father, said endurance “is a fortress that is never taken, a harbor that knows no storm.” It describes a believer boldly facing the difficult circumstances of life.

So, what were a few of Paul’s afflictions (Greek thlipsis)? Paul uses the same Greek word to describe his “trouble which came to us in Asia” (2 Corinthians 1:8) as well as his distress in writing his sorrowful letter to the Corinthians (2:4). He also used this word to summarize the troubles that caused him deep anguish (4:16–17). Even with these great struggles, Paul obediently overcame and endured.

Paul remained steadfast under the most arduous trials, and so can any believer in Christ. “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body” (4:8–10).

The sufferings of this present world are not to be compared with the glory that is ours in eternity. As one saint described, “Ministry will be a wildly oscillating experience.” Through all of life’s oscillation, the Holy Spirit grants the believer the strength to endure with contentment and integrity. May we be empowered to follow Paul’s example (11:1)! CCM

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

by John D. Morris, Ph.D.

“He that sitteth in the heavens shall laugh: the LORD shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.” (Psalm 2:4-5)

What does an individual gain by opposing God and His plan? Can human opposition succeed against the Almighty One who created the universe? Obviously, no rebellion has a chance to succeed. God’s sovereign control will certainly overpower man’s feeble attempts to wrest command from Him. He will simply laugh in derision.

However difficult it is for us to imagine God laughing in this manner, we can surely understand His derision at the futility of created beings confronting their Creator and His right to rule over their lives. The name used for God is Lord, meaning master. As Creator He has the authority to set the rules for His creation and the power to exact the penalty for breaking the rules.

Note that His response exceeds mere derision. It extends to “wrath.” At the appointed time, the sovereign Judge will address all those who have rebelled against and opposed Him.

Man has no right to question God’s authority or goodness in exercising it. Indeed, “the Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). He even sacrificed His only begotten Son to pay the just penalty for sin. What more could He do?

With our sin penalty fully paid, our sin is forgiven, and we gratefully acknowledge His kingship over our lives. Once submitted to Him, we face everlasting fellowship with Him. With sin banished, believers need never fear His derision or wrath. JDM

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

by Henry M. Morris III, D.Min.

“And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God.” (1 Corinthians 2:4-5)

When God grants the gift of faith that enables us at the point of salvation (Ephesians 2:8), it should not be seen as a static power that merely resides in our minds but rather an empowerment that is expected to grow into a dynamic and demonstrable “divine nature” (2 Peter 1:4-9).

Faith preserves and protects us. Jesus insisted, “He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24). These words are precise. Once faith is exercised, an eternal transaction takes place wherein a person is “passed” from spiritual death to eternal life. This is an absolute change and eliminates the possibility of hell (John 10:28-29).

Faith is power for effective prayer. The “mustard seed” promise in Matthew 17:20 does not refer to size or amount but to quality. The Greek comparative hoce, translated “as” in that passage, refers to the same kind of faith as the mustard seed. Just so, the promise of Matthew 7:7 (that if you ask and seek, you will find) depends on our confidence (faith) in the heavenly Father.

Faith is our “shield” against the Enemy. The seven pieces of God’s armor identified in Ephesians 6:10-18 include “the shield of faith” that provides an ability “to quench all the fiery darts of the wicked” (v. 16). That shield is defensive in the sense that it only provides protection when we use it to block the “darts.” The active use comes when we “resist the devil” (James 4:7) “in the faith” (1 Peter 5:9).

Do you use faith as God intended? HMM III

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